Zechariah · Chapter 1

V. 1. In the eighth month-Two months after Haggai began to encourage the Jews to build the temple. Zechariah-Probably this is that Zechariah whom the Jews slew between the temple and the altar, Matthew 23:35.

Verse 1. In the eighth month, in the second year of Darius] This was Darius Hystaspes; and from this date we find that Zechariah began to prophecy just two months after Haggai.

Son of Iddo] There are a number of various readings on this name, wdy Iddo, and awd[ Iddo, both in MSS. and in editions; but they are only different ways of writing the same name.

12-17.

(3,) By a vision of four carpenters, that were employed to cut off the four horns with which Judah and Jerusalem were scattered, 18-21.

NOTES ON CHAPTER 1.

Verses 1, 2. In the eighth month — This month, according to that reckoning which begins the year with the month Abib, or Nisan, Exodus 12:2, falls in with the latter part of our October, and the beginning of November. Haggai had begun to exhort the Jews to resume the work of building the temple two months before this, and they had actually resumed it on the 24th day of the sixth month, that is, in the beginning of September. In the second year of Darius — That is, Darius the son of Hystaspes, as Dr. Blayney and many other learned men have proved to a demonstration. Came the word of the Lord to Zechariah — Here we see the prophet did not run before he was sent, or undertake a work to which he was not called: as also, that what he communicated to the people, was first communicated to him by the Lord. Saying, The Lord, &c. — Blayney here supplies, Speak unto all the people of the land, saying, &c. He supposes that some words, expressive of that or a similar sense, have been omitted by the carelessness of some transcriber. The Lord hath been sore displeased with your fathers — He was so long and so much provoked, that his displeasure at last broke out into that flame which consumed your city and temple, and even desolated your country, nay, and punished the inhabitants thereof, and their children, with the captivity of seventy years; yet now he declares himself willing to be reconciled to you upon your repentance.

Verse 1. Zechariah; that is, the memory of God; a name which might seem prophetic, for the Lord remembered his people while yet in Babylon. He was contemporary with Haggai, and acted in concert with him. The Lord inspired him to speak of events which would befal the jews, till the advent of Christ; and to lose his views in the effulgence of the latter day. He foresaw, as Daniel did, the succession of the four monarchies to the coming of Christ, and the full establishment of the gospel kingdom.

1. The title. Eighth month — Called before the exile Bul (1 Kings 6:38); after the exile, by the Babylonian name Marcheshvan. It corresponds to the latter part of October and the early part of November. Second year of Darius — See on Haggai 1:1. Zechariah delivered his first message about two months after Haggai’s first appearance. The day of the month is not given; some have thought that it has dropped out accidentally, which may be possible; but it is by no means certain that it was there originally. Zechariah — See Introduction, p. 571. Son of Berechiah, the son of Iddo — See Introduction, p. 571 (compare Ezra 5:1; 6:14). The prophet — Refers to Zechariah, not to Iddo.

Verse 2. The Lord hath been sore displeased with your fathers.] For their ingratitude idolatry, iniquity, and general rebellion.

12-17.

(3,) By a vision of four carpenters, that were employed to cut off the four horns with which Judah and Jerusalem were scattered, 18-21.

NOTES ON CHAPTER 1.

Verses 1, 2. In the eighth month — This month, according to that reckoning which begins the year with the month Abib, or Nisan, Exodus 12:2, falls in with the latter part of our October, and the beginning of November. Haggai had begun to exhort the Jews to resume the work of building the temple two months before this, and they had actually resumed it on the 24th day of the sixth month, that is, in the beginning of September. In the second year of Darius — That is, Darius the son of Hystaspes, as Dr. Blayney and many other learned men have proved to a demonstration. Came the word of the Lord to Zechariah — Here we see the prophet did not run before he was sent, or undertake a work to which he was not called: as also, that what he communicated to the people, was first communicated to him by the Lord. Saying, The Lord, &c. — Blayney here supplies, Speak unto all the people of the land, saying, &c. He supposes that some words, expressive of that or a similar sense, have been omitted by the carelessness of some transcriber. The Lord hath been sore displeased with your fathers — He was so long and so much provoked, that his displeasure at last broke out into that flame which consumed your city and temple, and even desolated your country, nay, and punished the inhabitants thereof, and their children, with the captivity of seventy years; yet now he declares himself willing to be reconciled to you upon your repentance.

CALL TO REPENTANCE, 2-6.

In these verses Zechariah urges his contemporaries to return to Jehovah, in order that they may enjoy once more the divine favor. He reinforces this exhortation by an appeal to the experiences of their ancestors, who suffered severe punishments because they disregarded the teaching of the prophets. The disobedience of the present generation may be followed by a similar catastrophe.

2. At the beginning of his message the prophet places the statement that Jehovah was angry with the fathers. Sore displeased — Literally, angry with anger. This should serve as a warning to the present generation.

Verse 3. Turn ye unto me] This shows that they had power to return, if they would but use it.

And I will turn unto you] I will show you mercy and grant you salvation, if you will use the grace I have already given you. Men are lost, because they turn not unto God; but no man is lost because he had not power to return. God gives this, and he will require it.

Verses 3-6. Therefore say — Rather, but say thou unto them, Thus saith the Lord, Turn ye unto me — The word turn, as it related to the people, signified that they should change their corrupt manners and turn to God in newness of life; and by God’s turning to them, was meant, that he would take them again into his favour, and perform for them acts of manifest kindness, instead of displeasure. Be ye not as your fathers — Do not persist in impenitence as your fathers did. Instead of being hardened in your evil courses by the example of your fathers’ sin, rather be deterred from those courses by the example of your fathers’ punishment. Your fathers, where are they — Where are your disobedient fathers? Were they not consumed with famine and the sword, as God threatened them? And the prophets, do they live for ever — Though the prophets, and those to whom they delivered their message, are dead, yet the commandments delivered by their ministry still continue in full force; which appears by the judgments that came upon your fathers, for not hearkening to them; as they themselves could not but acknowledge. And the same punishments will overtake you, if you continue disobedient. But my words — The dreadful menaces which I delivered; and my statutes — The decreed judgments which I resolved to execute on them: did they not take hold on your fathers? — Overtake them as a pursuing enemy overtakes and seizes on the object of his hostility? In other words, Did not the evils which I had denounced by the prophets come upon your fathers? And they returned, &c. — They were forced to acknowledge with sorrow, that all those calamities which I had threatened against them, and forewarned them of, if they did not obey my voice, were actually come upon them.

3. Instead of proceeding directly to his message, he introduces Jehovah as commissioning him to issue the call to repentance. Therefore — Because Jehovah was displeased with the fathers and had withdrawn from them (compare Hosea 5:15). He has not yet returned to the people, but is anxious to do so; therefore he commissions Zechariah to urge the people to do their share in the matter. Unto them — The contemporaries of the prophet. Thus saith Jehovah — Repeated three times in one verse; Haggai also repeats the phrase again and again (for example, Haggai 1:4). Jehovah of hosts — See on Hosea 12:5. Turn ye [“Return”] unto me — See on Joel 2:12. In this case the “return” was to show itself in the resumption of building operations on the temple (Haggai 1:3, 4, 9). I will turn [“return”] — The sufferings of the present, such as the famine (Haggai 1:6) and the opposition of the surrounding tribes, were an indication that Jehovah had not yet returned to his people in loving-kindness and mercy. He promises, however, that if they will do their duty he will once more shower his blessings upon them.

Verses 3-6. Therefore say — Rather, but say thou unto them, Thus saith the Lord, Turn ye unto me — The word turn, as it related to the people, signified that they should change their corrupt manners and turn to God in newness of life; and by God’s turning to them, was meant, that he would take them again into his favour, and perform for them acts of manifest kindness, instead of displeasure. Be ye not as your fathers — Do not persist in impenitence as your fathers did. Instead of being hardened in your evil courses by the example of your fathers’ sin, rather be deterred from those courses by the example of your fathers’ punishment. Your fathers, where are they — Where are your disobedient fathers? Were they not consumed with famine and the sword, as God threatened them? And the prophets, do they live for ever — Though the prophets, and those to whom they delivered their message, are dead, yet the commandments delivered by their ministry still continue in full force; which appears by the judgments that came upon your fathers, for not hearkening to them; as they themselves could not but acknowledge. And the same punishments will overtake you, if you continue disobedient. But my words — The dreadful menaces which I delivered; and my statutes — The decreed judgments which I resolved to execute on them: did they not take hold on your fathers? — Overtake them as a pursuing enemy overtakes and seizes on the object of his hostility? In other words, Did not the evils which I had denounced by the prophets come upon your fathers? And they returned, &c. — They were forced to acknowledge with sorrow, that all those calamities which I had threatened against them, and forewarned them of, if they did not obey my voice, were actually come upon them.

4-6. Similar appeals were made to former generations, but they would not heed; therefore they were cut off. The former prophets — All the predecessors of Zechariah. They all with one accord urged the people to hate the evil and love the good. It is not necessary to suppose that the prophet has in mind any particular prophet or any particular utterance (compare Hosea 14:2; Ezekiel 33:11; 2 Kings 17:13; Amos 5:14). The fathers did not hearken, and judgment overtook them. Where are they?… do they live forever? — The fathers are dead and even the prophets have passed away, but the words which the latter spoke and the former neglected proved true, for the threatened destruction came. Words — Especially of threatening (Jeremiah 39:16; Ezekiel 12:28). Statutes — Not a legal term as in Malachi 4:4, but practically identical with the preceding “word”; the judicial decrees of Jehovah proclaimed by the prophets. My servants the prophets — The “former prophets” (verse 4). The prophets are frequently called the servants of God or of Jehovah, because it was their office to execute the purpose of their divine Master. Take hold of [“overtake”] — “The judgments decreed by Jehovah resemble messengers sent out by Jehovah to pursue and destroy the sinners” (Deuteronomy 28:15, 45). The climax was the exile. They returned — Though the judgments did not produce a complete change of heart, they did open the eyes of the people so that they recognized that they were sent by Jehovah in punishment for their own sins (Lamentations 2:17; Ezra 9:5ff.). The experience of the fathers should teach a lesson to the children.

THE EIGHT NIGHT VISIONS, Zechariah 1:7-6:8.

About three months after Zechariah’s first utterance and five months after building operations on the temple were resumed (Haggai 1:15) there came to Zechariah in one single night a series of symbolical visions. Their significance was made plain to him by a heavenly interpreter. The visions have one common purpose, “the encouragement of the Jews to continue the work of restoring the temple and rebuilding the city and the re-establishing of the theocratic government.”

The first vision — the angelic horsemen, 7-17.

Zechariah beholds “a man riding upon a red horse” standing among myrtle trees (7, 8); he is accompanied by other horsemen who report that they have “walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest” (9-11). Since a “shaking” of the nations must precede the establishment of the kingdom of God (Haggai 2:6, 7; 21, 22), the report meant that there was no sign of the approach of the Messianic era. This is a disappointment to the angel who receives the report, and he inquires of Jehovah, “how long wilt thou not have mercy on Jerusalem and on the cities of Judah?” (12). To which Jehovah replies that, though the shaking may be delayed, his cities “shall yet overflow with prosperity; and Jehovah shall yet comfort Zion, and shall yet choose Jerusalem” (13-17). The vision, therefore, is a message of encouragement to the despondent people to retain faith in Jehovah, for he will surely fulfill the Messianic promises of the past.

V. 5. Where are they-But where are your disobedient fathers? Were they not consumed with famine and sword, as I threatened them? Do they live-The prophets died as others; they must not live always to warn you.

Verse 5. Your fathers, where are they?] Israel has been destroyed and ruined in the bloody wars with the Assyrians; and Judah, in those with the Chaldeans.

The prophets, do they live for ever?] They also, who spoke unto your fathers, are dead; but their predictions remain; and the events, which have taken place according to those predictions, prove that God sent them.

Verses 3-6. Therefore say — Rather, but say thou unto them, Thus saith the Lord, Turn ye unto me — The word turn, as it related to the people, signified that they should change their corrupt manners and turn to God in newness of life; and by God’s turning to them, was meant, that he would take them again into his favour, and perform for them acts of manifest kindness, instead of displeasure. Be ye not as your fathers — Do not persist in impenitence as your fathers did. Instead of being hardened in your evil courses by the example of your fathers’ sin, rather be deterred from those courses by the example of your fathers’ punishment. Your fathers, where are they — Where are your disobedient fathers? Were they not consumed with famine and the sword, as God threatened them? And the prophets, do they live for ever — Though the prophets, and those to whom they delivered their message, are dead, yet the commandments delivered by their ministry still continue in full force; which appears by the judgments that came upon your fathers, for not hearkening to them; as they themselves could not but acknowledge. And the same punishments will overtake you, if you continue disobedient. But my words — The dreadful menaces which I delivered; and my statutes — The decreed judgments which I resolved to execute on them: did they not take hold on your fathers? — Overtake them as a pursuing enemy overtakes and seizes on the object of his hostility? In other words, Did not the evils which I had denounced by the prophets come upon your fathers? And they returned, &c. — They were forced to acknowledge with sorrow, that all those calamities which I had threatened against them, and forewarned them of, if they did not obey my voice, were actually come upon them.

4-6. Similar appeals were made to former generations, but they would not heed; therefore they were cut off. The former prophets — All the predecessors of Zechariah. They all with one accord urged the people to hate the evil and love the good. It is not necessary to suppose that the prophet has in mind any particular prophet or any particular utterance (compare Hosea 14:2; Ezekiel 33:11; 2 Kings 17:13; Amos 5:14). The fathers did not hearken, and judgment overtook them. Where are they?… do they live forever? — The fathers are dead and even the prophets have passed away, but the words which the latter spoke and the former neglected proved true, for the threatened destruction came. Words — Especially of threatening (Jeremiah 39:16; Ezekiel 12:28). Statutes — Not a legal term as in Malachi 4:4, but practically identical with the preceding “word”; the judicial decrees of Jehovah proclaimed by the prophets. My servants the prophets — The “former prophets” (verse 4). The prophets are frequently called the servants of God or of Jehovah, because it was their office to execute the purpose of their divine Master. Take hold of [“overtake”] — “The judgments decreed by Jehovah resemble messengers sent out by Jehovah to pursue and destroy the sinners” (Deuteronomy 28:15, 45). The climax was the exile. They returned — Though the judgments did not produce a complete change of heart, they did open the eyes of the people so that they recognized that they were sent by Jehovah in punishment for their own sins (Lamentations 2:17; Ezra 9:5ff.). The experience of the fathers should teach a lesson to the children.

THE EIGHT NIGHT VISIONS, Zechariah 1:7-6:8.

About three months after Zechariah’s first utterance and five months after building operations on the temple were resumed (Haggai 1:15) there came to Zechariah in one single night a series of symbolical visions. Their significance was made plain to him by a heavenly interpreter. The visions have one common purpose, “the encouragement of the Jews to continue the work of restoring the temple and rebuilding the city and the re-establishing of the theocratic government.”

The first vision — the angelic horsemen, 7-17.

Zechariah beholds “a man riding upon a red horse” standing among myrtle trees (7, 8); he is accompanied by other horsemen who report that they have “walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest” (9-11). Since a “shaking” of the nations must precede the establishment of the kingdom of God (Haggai 2:6, 7; 21, 22), the report meant that there was no sign of the approach of the Messianic era. This is a disappointment to the angel who receives the report, and he inquires of Jehovah, “how long wilt thou not have mercy on Jerusalem and on the cities of Judah?” (12). To which Jehovah replies that, though the shaking may be delayed, his cities “shall yet overflow with prosperity; and Jehovah shall yet comfort Zion, and shall yet choose Jerusalem” (13-17). The vision, therefore, is a message of encouragement to the despondent people to retain faith in Jehovah, for he will surely fulfill the Messianic promises of the past.

V. 6. My words-The dreadful menaces which I spake. My statutes-The decreed judgments which I resolved to execute on them, which by my prophets I proclaimed. Take hold-Overtake as a pursuing enemy overtakes, and seizeth on his enemy. They returned-By this it should seem that Zechariah gave them time to consider what answer to give. So hath he dealt-It is true, as God said he would do, so he hath done against us.

Verse 6. Did they not take hold of your fathers?] Every thing happened according to the predictions, and they were obliged to acknowledge this; and yet they would not turn from their evil way.

Verses 3-6. Therefore say — Rather, but say thou unto them, Thus saith the Lord, Turn ye unto me — The word turn, as it related to the people, signified that they should change their corrupt manners and turn to God in newness of life; and by God’s turning to them, was meant, that he would take them again into his favour, and perform for them acts of manifest kindness, instead of displeasure. Be ye not as your fathers — Do not persist in impenitence as your fathers did. Instead of being hardened in your evil courses by the example of your fathers’ sin, rather be deterred from those courses by the example of your fathers’ punishment. Your fathers, where are they — Where are your disobedient fathers? Were they not consumed with famine and the sword, as God threatened them? And the prophets, do they live for ever — Though the prophets, and those to whom they delivered their message, are dead, yet the commandments delivered by their ministry still continue in full force; which appears by the judgments that came upon your fathers, for not hearkening to them; as they themselves could not but acknowledge. And the same punishments will overtake you, if you continue disobedient. But my words — The dreadful menaces which I delivered; and my statutes — The decreed judgments which I resolved to execute on them: did they not take hold on your fathers? — Overtake them as a pursuing enemy overtakes and seizes on the object of his hostility? In other words, Did not the evils which I had denounced by the prophets come upon your fathers? And they returned, &c. — They were forced to acknowledge with sorrow, that all those calamities which I had threatened against them, and forewarned them of, if they did not obey my voice, were actually come upon them.

4-6. Similar appeals were made to former generations, but they would not heed; therefore they were cut off. The former prophets — All the predecessors of Zechariah. They all with one accord urged the people to hate the evil and love the good. It is not necessary to suppose that the prophet has in mind any particular prophet or any particular utterance (compare Hosea 14:2; Ezekiel 33:11; 2 Kings 17:13; Amos 5:14). The fathers did not hearken, and judgment overtook them. Where are they?… do they live forever? — The fathers are dead and even the prophets have passed away, but the words which the latter spoke and the former neglected proved true, for the threatened destruction came. Words — Especially of threatening (Jeremiah 39:16; Ezekiel 12:28). Statutes — Not a legal term as in Malachi 4:4, but practically identical with the preceding “word”; the judicial decrees of Jehovah proclaimed by the prophets. My servants the prophets — The “former prophets” (verse 4). The prophets are frequently called the servants of God or of Jehovah, because it was their office to execute the purpose of their divine Master. Take hold of [“overtake”] — “The judgments decreed by Jehovah resemble messengers sent out by Jehovah to pursue and destroy the sinners” (Deuteronomy 28:15, 45). The climax was the exile. They returned — Though the judgments did not produce a complete change of heart, they did open the eyes of the people so that they recognized that they were sent by Jehovah in punishment for their own sins (Lamentations 2:17; Ezra 9:5ff.). The experience of the fathers should teach a lesson to the children.

THE EIGHT NIGHT VISIONS, Zechariah 1:7-6:8.

About three months after Zechariah’s first utterance and five months after building operations on the temple were resumed (Haggai 1:15) there came to Zechariah in one single night a series of symbolical visions. Their significance was made plain to him by a heavenly interpreter. The visions have one common purpose, “the encouragement of the Jews to continue the work of restoring the temple and rebuilding the city and the re-establishing of the theocratic government.”

The first vision — the angelic horsemen, 7-17.

Zechariah beholds “a man riding upon a red horse” standing among myrtle trees (7, 8); he is accompanied by other horsemen who report that they have “walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest” (9-11). Since a “shaking” of the nations must precede the establishment of the kingdom of God (Haggai 2:6, 7; 21, 22), the report meant that there was no sign of the approach of the Messianic era. This is a disappointment to the angel who receives the report, and he inquires of Jehovah, “how long wilt thou not have mercy on Jerusalem and on the cities of Judah?” (12). To which Jehovah replies that, though the shaking may be delayed, his cities “shall yet overflow with prosperity; and Jehovah shall yet comfort Zion, and shall yet choose Jerusalem” (13-17). The vision, therefore, is a message of encouragement to the despondent people to retain faith in Jehovah, for he will surely fulfill the Messianic promises of the past.

Verse 7. Upon the four and twentieth day of the eleventh month] This revelation was given about three months after the former, and two months after they had recommenced the building of the temple. Sebat] Answers to a part of our February. See Haggai 2:18.

Verses 7, 8. Upon the four and twentieth day of the eleventh month — That is, about three months after he had received the former vision; which is the month Sebat — This was the Chaldee or Syriac name of the eleventh month, not the Hebrew name. This month corresponded with the latter end of January and the beginning of February. Came the word of the Lord unto Zechariah — This second revelation contains eight distinct visions, following each other in the same night. “The first vision is of an angel in a human form, sitting on horseback, in a low valley among myrtle-trees, attended by others upon horses, of different colours. The prophet asks the meaning, and is informed that they were the ministers of Providence, sent to examine into the state of the whole earth, which they report to be quiet and tranquil. The angel hereupon intercedes for Judah and Jerusalem, which he represents to have suffered under the divine indignation seventy years. He receives a consolatory answer. The prophet is directed to proclaim, that God’s wrath against Judah was at an end; that he would cause the temple and Jerusalem to be rebuilt; and would fill the country with good, as a token and consequence of his renewed favour, verses 7- 17.” — Blayney. Saying, I saw, &c. — That is, the word came to the prophet, who said, I saw, &c., or, thus recited the divine vision which had been sent him. What now follows (which extends to the end of the sixth chapter) was uttered when the people had made a great progress in the work of the temple, and were now to be excited to the new labour of fortifying Jerusalem. And behold a man — The prophet terms him so, according to his appearance; till, perceiving by his answer, verse 10, that he had a divine commission, he afterward gives him the respectable title of the angel, or messenger of Jehovah; riding upon a red horse — A horse of a red or bloody colour was an emblem of the slaughters of war, as appears from Revelation 6:4. But the myrtle being a tree of pleasure, and an emblem of peace, therefore the red horse appearing among the myrtle-trees, signified that the slaughters of war were, or soon would be, repressed or restrained by a profound peace, namely, in the Persian empire, for that is here referred to: and accordingly there was a profound peace in it in the fourth, fifth, and sixth years of Darius. It is doubtful what angel or other being was represented by the figure of a man on this red horse. Some suppose Michael, whom the Prophet Daniel seems to mention as the guardian angel of the Jews, or the angel presiding, under God, over the affairs of their nation, and taking care of them. Others suppose the logov, or Son of God, is meant; which opinion seems probable. The reason of his appearing in a bottom, or low place, amidst myrtles planted by the waters, is thought to have been to mark out the affliction, humiliation, and sorrow to which Judea was reduced. The myrtle flourishes best in shady and watery places. Littora myrtetis lætissima, says Virgil. See Calmet. Behind him were red horses — With riders on them, as appears from verse 10, “who were angels, verse 11. They had horses to show their power of celerity; and horses of different colours, to intimate the difference of their ministries.” — Newcome. Or, as others explain it, to signify the various events of the wars waged by Darius, which were sometimes fortunate, at other times unsuccessful.

Verse 7 gives the date of the vision. Eleventh month — Called Shebat (see R.V.); it corresponds to the latter part of January and the first part of February. The rest of verse 7 is identical with verse 1 (see there).

V. 8. A man-Christ Jesus in the shape of a man. Riding-In a posture of readiness. A red horse-This colour is a symbol of his coming to avenge himself on his enemies. The myrtle-trees-He posted himself in a convenient place to observe and be ready, among verdant, fragrant trees, emblems of the saints of God. In the bottom-This bottom or valley in which the myrtles grew, is an emblem of the church in a low, afflicted state. Behind him-Christ was, as becomes a captain, at the head, the rest, as his soldiers, are behind attending on him. Red horses-Horses and horsemen, and those are angels, ver. 10. And the colour of these horses is red, probably denoting the bloody condition of states and kingdoms, by wars one against another when God punisheth his church, or when he avengeth himself. Speckled-Of a mixt colour; perhaps an emblem of affairs, not all dark, nor all light, such as those during the last seventy prophetic weeks. White-An emblem of the best days of the church.

Verse 8. I saw by night] The time was emblematical of the affliction under which the Jews groaned.

A man] An angel in the form of a man: supposed to have been the Lord Jesus; who seems to have appeared often in this way, as a prelude to his incarnation; see Joshua 5:13; Ezekiel 1:26; Daniel 7:13; 10:5. The same, probably, that appeared to Joshua with a drawn sword, as the captain of the Lord’s host. Joshua 5:13-15.

A red horse] An emblem of war and bloodshed.

Among the myrtle trees] This tree was an emblem of peace; intimating that all war was shortly to end. But some think these trees are emblematical of the true followers of Christ.

And behind him were there red horses] Probably pointing out the different orders of angels in the heavenly host, which are employed by Christ in the defence of his Church. The different colours may point out the gradations in power, authority, and excellence, of the angelic natures which are employed between Christ and men.

Verses 7, 8. Upon the four and twentieth day of the eleventh month — That is, about three months after he had received the former vision; which is the month Sebat — This was the Chaldee or Syriac name of the eleventh month, not the Hebrew name. This month corresponded with the latter end of January and the beginning of February. Came the word of the Lord unto Zechariah — This second revelation contains eight distinct visions, following each other in the same night. “The first vision is of an angel in a human form, sitting on horseback, in a low valley among myrtle-trees, attended by others upon horses, of different colours. The prophet asks the meaning, and is informed that they were the ministers of Providence, sent to examine into the state of the whole earth, which they report to be quiet and tranquil. The angel hereupon intercedes for Judah and Jerusalem, which he represents to have suffered under the divine indignation seventy years. He receives a consolatory answer. The prophet is directed to proclaim, that God’s wrath against Judah was at an end; that he would cause the temple and Jerusalem to be rebuilt; and would fill the country with good, as a token and consequence of his renewed favour, verses 7- 17.” — Blayney. Saying, I saw, &c. — That is, the word came to the prophet, who said, I saw, &c., or, thus recited the divine vision which had been sent him. What now follows (which extends to the end of the sixth chapter) was uttered when the people had made a great progress in the work of the temple, and were now to be excited to the new labour of fortifying Jerusalem. And behold a man — The prophet terms him so, according to his appearance; till, perceiving by his answer, verse 10, that he had a divine commission, he afterward gives him the respectable title of the angel, or messenger of Jehovah; riding upon a red horse — A horse of a red or bloody colour was an emblem of the slaughters of war, as appears from Revelation 6:4. But the myrtle being a tree of pleasure, and an emblem of peace, therefore the red horse appearing among the myrtle-trees, signified that the slaughters of war were, or soon would be, repressed or restrained by a profound peace, namely, in the Persian empire, for that is here referred to: and accordingly there was a profound peace in it in the fourth, fifth, and sixth years of Darius. It is doubtful what angel or other being was represented by the figure of a man on this red horse. Some suppose Michael, whom the Prophet Daniel seems to mention as the guardian angel of the Jews, or the angel presiding, under God, over the affairs of their nation, and taking care of them. Others suppose the logov, or Son of God, is meant; which opinion seems probable. The reason of his appearing in a bottom, or low place, amidst myrtles planted by the waters, is thought to have been to mark out the affliction, humiliation, and sorrow to which Judea was reduced. The myrtle flourishes best in shady and watery places. Littora myrtetis lætissima, says Virgil. See Calmet. Behind him were red horses — With riders on them, as appears from verse 10, “who were angels, verse 11. They had horses to show their power of celerity; and horses of different colours, to intimate the difference of their ministries.” — Newcome. Or, as others explain it, to signify the various events of the wars waged by Darius, which were sometimes fortunate, at other times unsuccessful.

Ver. 8. I saw by night—a man riding upon a red horse. Michael, the archangel, prince of the jews; which by a figure is another name for the Messiah, red in his apparel, as described by others of the sacred writers. Isaiah 63:3. Revelation 6:4. This vision represents his coming to fight for the emancipation of his people. The red colour is the dress of war. The Lord spake with, or literally in the prophet, as in the apostle. 2 Corinthians 13:3.

The myrtle trees that were in the bottom. Those trees are natives of Chaldea; but for bottom the Chaldaic paraphrase reads Babylon, situate in the lower grounds.

8. I saw — In a vision or trance (compare Isaiah 6), one of the means by which God communicated his truth to the prophets (compare Numbers 12:6; see on Amos 7:1; Nahum 1:1). By night — Visions usually came during the night (1 Samuel 3:3; 1 Kings 3:5; Acts 16:9). Since the Hebrew day began at sunset, this was probably during the night preceding the twenty-fourth day. Behold — Calls attention to the first object that met his eye. The following appear as dramatis personae in the first vision: 1. The prophet; 2. The interpreting angel, who is present in all the visions; 3. The man riding upon the red horse; 4. The men riding upon the red, speckled, and white horses; 5. The angel of Jehovah; 6. Jehovah himself. A man riding upon a red horse — This was the first being observed by the prophet, but the man was not alone, he was followed by a group of horsemen. Among the myrtle trees — The leader stopped in a grove of myrtle trees, because there was the one to whom the report had to be given. The fact that “the angel of Jehovah” also was among the myrtle trees is no reason for identifying the two; the latter was there first, the former stopped because the report was intended for the angel. LXX. reads wrongly, “between the mountains” (compare Zechariah 6:1). That myrtles grew near Jerusalem is shown by Nehemiah 8:15, where it is said that myrtle branches were gathered for the feast of tabernacles. In the bottom — The meaning of the last word is somewhat obscure; various translations have been suggested; margin R.V., “shady place”; but the common rendering is to be preferred. The reference is probably to some valley at the foot of the temple hill, in which was a myrtle grove, well known to the contemporaries of the prophet, though the spot cannot be identified to-day. Attempts have been made to assign symbolical meanings to the myrtle trees and to the bottom. Keil, for example, considers the former a “symbol of the theocracy, or of the land of Judah as a land that was dear and lovely in the esteem of the Lord”; of the latter he says that it “can be only a figurative representation of the deep degradation into which the land and the people of God had fallen at that time.” Since the heavenly interpreter gives no symbolical meaning to these features, his earthly counterparts may do well to follow his example; it seems best to consider these elements mere incidents in the picture, without special symbolical significance. Red… speckled… white — For the second R.V. reads “sorrel.” The meaning of the Hebrew so translated is uncertain; the corresponding Arabic word is used of chestnut or bay horses, and this is the meaning which should probably be given to the Hebrew. Chapter 6:3, and Revelation 6:8, to which appeal has been made by some, are of no assistance in determining the meaning, since there is no close connection between them and this passage. Whatever may be true of other passages, here the colors are without symbolic meaning; they are only incidents introduced to make the picture complete.

V. 9. O my Lord-This was Christ, the Lord of hosts. What are these-What is the meaning of these appearances. The angel-Christ, the angel of the covenant.

Verse 9. O my lord, what are these] The angel here mentioned was distinct from those mentioned in the eighth verse; he who talked with the prophet, Zechariah 1:13.

Verses 9-11. Then said I, O my Lord, what are these — What is the meaning of these appearances, or visions? And the angel that talked with me said — “This was another heavenly minister, sent, probably, to present the visions to the prophet’s imagination, as well as to explain them. Angelus comes et interpres, “an accompanying angel and interpreter.” And under his direction the prophet receives satisfactory information from the month of the first angel and his attendants.” — Blayney. I will show thee what these be — “I will cause that it shall be explained to thee by the angel who stands first among the myrtles. This may have been done by a sign given to that angel, or by words omitted in the relation.” — Newcome. And the man that stood among the myrtle-trees — This was an angel of an order superior to him mentioned in the preceding verse, who either prevents that angel, and takes upon him to return an answer to the prophet’s question, or else sends his answer to Zechariah by that angel, as Christ sent his revelation to St. John by an angel, Revelation 1:1. These are they whom the Lord hath sent — They are the messengers or ministering spirits of Jehovah. And they — The rest of the angels, implied at the end of verse 8, and who came after the first; answered, We have walked to and fro through the earth — We have been diligent to execute that office which was allotted to us. And behold all the earth sitteth still, &c. — This must be understood here, and in many other places, in a restricted sense, for all the nations with whom the Jews had a connection. It means here chiefly the Persian empire, which enjoyed peace at that time. But the state of the Jews was unsettled: see verse 16: which circumstance gives occasion to the following intercession.

9. The prophet, who does not understand the vision (compare Amos 7:1-9), seeks an explanation. O my lord — The one here addressed must be the person who replies, the heavenly interpreter. The angel that talked with me — He is the constant companion of the prophet throughout the entire series of visions; his office is to interpret to Zechariah what he sees and hears (verses 9, 13, 14, 19; 2:3; 4:1, 4, 5; 5:10; 6:4; see Introduction, p. 599). I will show thee — The angel does not promise a direct answer, but assures the prophet that an explanation will be given.

V. 10. These-Horsemen, are angels, who are ministers of the Divine Providence in the government of the world.

Verse 10. The man that stood among the myrtle trees] The angel of the Covenant, as above, Zechariah 1:11.

Whom the Lord hath sent] Who are constituted guardians of the land.

Verses 9-11. Then said I, O my Lord, what are these — What is the meaning of these appearances, or visions? And the angel that talked with me said — “This was another heavenly minister, sent, probably, to present the visions to the prophet’s imagination, as well as to explain them. Angelus comes et interpres, “an accompanying angel and interpreter.” And under his direction the prophet receives satisfactory information from the month of the first angel and his attendants.” — Blayney. I will show thee what these be — “I will cause that it shall be explained to thee by the angel who stands first among the myrtles. This may have been done by a sign given to that angel, or by words omitted in the relation.” — Newcome. And the man that stood among the myrtle-trees — This was an angel of an order superior to him mentioned in the preceding verse, who either prevents that angel, and takes upon him to return an answer to the prophet’s question, or else sends his answer to Zechariah by that angel, as Christ sent his revelation to St. John by an angel, Revelation 1:1. These are they whom the Lord hath sent — They are the messengers or ministering spirits of Jehovah. And they — The rest of the angels, implied at the end of verse 8, and who came after the first; answered, We have walked to and fro through the earth — We have been diligent to execute that office which was allotted to us. And behold all the earth sitteth still, &c. — This must be understood here, and in many other places, in a restricted sense, for all the nations with whom the Jews had a connection. It means here chiefly the Persian empire, which enjoyed peace at that time. But the state of the Jews was unsettled: see verse 16: which circumstance gives occasion to the following intercession.

10. This explanation is supplied by the further unfolding of the vision. The man among the myrtles (verse 8) is the first to speak. Answered — The Hebrew verb does not mean necessarily to reply to a question, sometimes it is used in the sense of begin to speak; so here. The words are not intended as a reply to Zechariah; they are addressed to the “angel of Jehovah” (verse 11), to whom the man presents his followers, that they may report the result of their investigations. The prophet, as an interested bystander, could learn the significance of the vision from this report and from the dialogue which took place subsequently between the angel and Jehovah. These — The men upon the horses of different colors, who are introduced as messengers of Jehovah, commissioned to “walk to and fro through the earth.” Their duty seems to have been purely to find out conditions and report on them; there is no indication that they were to interfere in any way with “terrestrial matters.”

V. 11. Is at rest-All men sit still to take their ease. All is peaceable. This was the state of the empire which at that time ruled all.

Verse 11. All the earth sitteth still, and is at rest.] There is general peace through the Persian empire, and other states connected with Judea; but the Jews are still in affliction; their city is not yet restored, nor their temple built.

Verses 9-11. Then said I, O my Lord, what are these — What is the meaning of these appearances, or visions? And the angel that talked with me said — “This was another heavenly minister, sent, probably, to present the visions to the prophet’s imagination, as well as to explain them. Angelus comes et interpres, “an accompanying angel and interpreter.” And under his direction the prophet receives satisfactory information from the month of the first angel and his attendants.” — Blayney. I will show thee what these be — “I will cause that it shall be explained to thee by the angel who stands first among the myrtles. This may have been done by a sign given to that angel, or by words omitted in the relation.” — Newcome. And the man that stood among the myrtle-trees — This was an angel of an order superior to him mentioned in the preceding verse, who either prevents that angel, and takes upon him to return an answer to the prophet’s question, or else sends his answer to Zechariah by that angel, as Christ sent his revelation to St. John by an angel, Revelation 1:1. These are they whom the Lord hath sent — They are the messengers or ministering spirits of Jehovah. And they — The rest of the angels, implied at the end of verse 8, and who came after the first; answered, We have walked to and fro through the earth — We have been diligent to execute that office which was allotted to us. And behold all the earth sitteth still, &c. — This must be understood here, and in many other places, in a restricted sense, for all the nations with whom the Jews had a connection. It means here chiefly the Persian empire, which enjoyed peace at that time. But the state of the Jews was unsettled: see verse 16: which circumstance gives occasion to the following intercession.

Ver. 11. All the earth sitteth still, and is at rest. After the career of conquests by Nebuchadnezzar, the nations enjoyed a period of repose from war; so that no hope appeared of deliverance to the jews.

11. Having been presented, the horsemen make their report; whether through a spokesman or in unison is not stated. The angel of Jehovah — Not to be identified with “man” in verses 8, 10. The angel is the one who receives the report of the horsemen, of whom the “man” is the leader. Any angel might be called “angel of Jehovah” (1 Kings 19:7; 2 Samuel 24:16), but there are passages in the Old Testament in which the phrase has a peculiar meaning (Genesis 31:11-13; Exodus 23:20, 21, etc.). To the latter class belongs this verse. In these passages the “angel of Jehovah” is “not a created angel; he is Jehovah himself,” manifesting himself without men, that is, in the external affairs of men, just as in the Old Testament “spirit of Jehovah” is Jehovah manifesting himself within men (compare A.B. Davidson, The Theology of the Old Testament, pp. 296ff.). Nowack, on the basis of verse 12, thinks that this verse marks an advance over the more ancient passages, because here the angel is no longer identified with Jehovah, but is separate from and subordinate to him; and there is much to be said in favor of this view, but the testimony of verse 12 is not conclusive (see comment). Whether the ancients ever considered the metaphysical aspects of this “incarnation,” and if so, what were their exact notions, we cannot determine, nor can we speak dogmatically about the connection between this manifestation of Jehovah and the divine incarnation in the person of Jesus. The suggestion of some commentators, that in this passage the “angel of Jehovah” is identical with the “man among the myrtle trees,” that the title “angel of Jehovah” is a later addition due to a confusion of the man with the interpreting angel, and that the original was “the man,” is intended to remove a difficulty, but the change is not warranted. The earth sitteth still and is at rest — The horsemen report that all is peaceful, undisturbed by war or revolution. Evidently an allusion to Haggai 2:6, 7, 21, 22, or at least to the hope expressed there. The expectation was that Jehovah would “shake the nations” preliminary to the restoration of his grace and mercy to Zion. The people expected a speedy fulfillment of the Messianic promise; the delay produced despondency. The report of the horsemen would intensify the feeling of disappointment, for while peace and quietness prevailed the former promises would not be fulfilled.

V. 12. Angel of the Lord-The angel, the Lord Christ.

Verse 12. Then the angel of the Lord] He who was among the myrtles— the Lord Jesus.

O Lord of hosts, how long] Jesus Christ was not only the “Lamb slain from the foundation of the world,” but was always the sole Mediator and intercessor between God and man.

These threescore and ten years?] This cannot mean the duration of the captivity for that was nearly twenty years past. It must mean simply the time that had elapsed from the destruction of the temple to the time in which the angel spoke. As the temple was destroyed in the nineteenth year of Nebuchadnezzar, and this vision took place in the second year of Darius, the term of seventy years was completed, or nearly so, between these two periods.

Verse 12. Then the angel of the Lord said — “Christ the mediator,” as Bishop Hall explains it, “prayed for the salvation of his church, which was now troubled, when all the countries around were at rest.” But, as we find by the next verse that God’s answer to this petition was given to the angel interpreter, or the angel who talked with the prophet, this seems to determine that the petition was made by that angel. How long wilt thou not have mercy on Jerusalem — At this time Jerusalem lay without any walls or defence, and was not wholly rebuilt; and on the cities of Judah — These still lay wholly in ruins; against which thou hast had indignation these threescore and ten years — There are three ways of computing the seventy years of the captivity, taken notice of in Scripture. The first is, beginning from the fourth year of Jehoiakim to the first of Cyrus: this is Jeremiah’s account, Jeremiah 25:1, 11; which Daniel follows, Daniel 9:2. Another may be computed from the besieging of Jerusalem in the ninth year of Zedekiah, in the tenth month, for which a solemn fast was kept by the Jews: compare 2 Kings 25:1, with Zechariah 8:19. This computation ends with the second year of Darius, which is the reckoning Zechariah here follows. Or lastly, if we compute the beginning of the seventy years from the destruction of Jerusalem and the first temple, which came to pass in the eleventh year of the same reign, they will be accomplished in the fourth year of Darius, and this computation agrees with what is said Zechariah 7:1, 5. The last two ways of reckoning the seventy years may be reduced to one, only by supposing, that the prophet, in this verse, sets down a complete for an incomplete number, and calls that space of time seventy years, which wanted but little of it: a way of speaking of which several instances may be produced.

Ver. 12. Then the angel said, oh Lord, how long wilt thou not have mercy on Jerusalem. If this personage was Michael, all his pleadings are subordinate to the intercession of Christ.

Threescore and ten years. See on Jeremiah 25:11.

12. The purpose of the vision is to remove this sense of disappointment and despondency by a solemn reaffirmation of the promises of the past (12-17). It is the angel of Jehovah (see on verse 11) who intercedes with Jehovah for Jerusalem and Judah. The fact that the angel intercedes with Jehovah might be urged against the identification of the two (see above); but this representation, which is figurative, disproves the identification no more “than the intercessory prayer of Christ in John 17 is a disproof of his divinity.” Answered — See on verse 10. The “angel” understands the true significance of the report, and he inquires why Jehovah is withholding his favor, when the allotted time of his displeasure has come to an end. Threescore and ten years — Undoubtedly a reference to Jeremiah 25:12; 29:10. The former passage was uttered in the fourth year of Jehoiakim, about 604 B.C.; seventy years from that date would bring us to about 534, a few years subsequent to the edict of Cyrus granting permission to the Jews to return from Babylon, and about fourteen years before the date of this vision. If this is the period meant the disappointment can be understood very easily. The pre-exilic prophets had connected the sublimest hopes with the return, but the years immediately following the return of 537 were years of depression and oppression. Many would ask and did ask, What has become of the promises of Jehovah? The angel simply voices the sentiment of the majority in the community. However, it is possible that the beginning of the seventy years should be placed at the destruction of the temple in 586; seventy years from that date would bring us to about 516. As the latter date approached, the people would inquire anxiously whether the promised exaltation would materialize. The former interpretation does justice to the primary reference, but the fact that seventy years from the destruction of the temple were about to expire may have intensified the expectation as well as the disappointment.

Verse 13. The Lord answered the angel] And the angel told the prophet that the answer was gracious and comfortable. This answer is given in the next verse.

Verses 13-17. And the Lord answered the angel — “By a voice, or impulse; and the angel communicated the reply to Zechariah.” — Newcome. So the angel said, Cry thou — Now publish what thou hearest, and assure God’s poor, captive, empoverished church, that he will do her good. Saying, Thus saith the Lord of hosts — The God of armies, and the Father of his people; I am jealous for Jerusalem — I have been jealous against, but now am jealous for Jerusalem; my love is now raised to a very high degree of compassion for my people, and of indignation against her enemies and oppressors. The words may be rendered, I am jealous for Jerusalem with great zeal, for so the word hanq often signifies. So that the meaning is, I have a great concern for the welfare of my people, and I will not any longer suffer them to be ill treated. I am very sore displeased with the heathen, &c. — The remnant of the Babylonians, Philistines, Edomites, Samaritans, &c., which had not been made such examples of God’s severity as the Jews were. For I was but a little displeased — Namely, with the Jewish nation; and they — Namely, their enemies; helped forward the affliction — They added to, or lengthened out, the time of the affliction, namely, by hindering the accomplishment of Cyrus’s decree in favour of the Jews: see Ezra 4:1-6. Or the meaning is, “Mine anger did not rise so high, as the punishment which the enemies of my people inflicted.” I made the Babylonians instruments of my vengeance; but they exceeded their commission, and acted as they were prompted by their own ambition and cruelty; and I was displeased with them for their extreme cruelty, and with the nations who insulted over my people in their distress. Therefore I am returned to Jerusalem with mercies — I will have compassion on Jerusalem, and cause her to experience the effects of my favour. And a line shall be stretched forth upon Jerusalem — That is, the architect’s measuring-line, for laying out the buildings. And Jerusalem shall be wholly rebuilt, and fortified with walls, &c. This accordingly was fulfilled not many years after, as we read Nehemiah 3., 4. My cities through prosperity shall yet be spread abroad — Over the face of Judea: or, the cities of Judea shall be rebuilt, enlarged, and adorned, throughout the land. And the Lord shall yet comfort Zion — By showing his wonted kindness to her after her affliction.

13. Jehovah answered — Jehovah is to be identified with Jehovah of hosts (12). The fact that the reply disregards entirely the angel of Jehovah favors the identification of the two (compare Genesis 31:11, 13; Joshua 5:13; 6:2). The reply is addressed to the interpreting angel (see on verse 9). Good… comfortable — Though the contents of the divine answer had to be explained by the angel, the prophet seems to have understood from the beginning that the message was one of cheer. Good — promising good, salutary (Jeremiah 29:10); comfortable, literally, consolations, so called because they were intended to cheer the drooping spirit of the prophet and the community.

V. 14. Cry thou-Now publish what thou hearest, and assure my poor captive church, that God will do good for her.

Verse 14. I am jealous for Jerusalem] I have for them a strong affection; and indignation against their enemies.

Verses 13-17. And the Lord answered the angel — “By a voice, or impulse; and the angel communicated the reply to Zechariah.” — Newcome. So the angel said, Cry thou — Now publish what thou hearest, and assure God’s poor, captive, empoverished church, that he will do her good. Saying, Thus saith the Lord of hosts — The God of armies, and the Father of his people; I am jealous for Jerusalem — I have been jealous against, but now am jealous for Jerusalem; my love is now raised to a very high degree of compassion for my people, and of indignation against her enemies and oppressors. The words may be rendered, I am jealous for Jerusalem with great zeal, for so the word hanq often signifies. So that the meaning is, I have a great concern for the welfare of my people, and I will not any longer suffer them to be ill treated. I am very sore displeased with the heathen, &c. — The remnant of the Babylonians, Philistines, Edomites, Samaritans, &c., which had not been made such examples of God’s severity as the Jews were. For I was but a little displeased — Namely, with the Jewish nation; and they — Namely, their enemies; helped forward the affliction — They added to, or lengthened out, the time of the affliction, namely, by hindering the accomplishment of Cyrus’s decree in favour of the Jews: see Ezra 4:1-6. Or the meaning is, “Mine anger did not rise so high, as the punishment which the enemies of my people inflicted.” I made the Babylonians instruments of my vengeance; but they exceeded their commission, and acted as they were prompted by their own ambition and cruelty; and I was displeased with them for their extreme cruelty, and with the nations who insulted over my people in their distress. Therefore I am returned to Jerusalem with mercies — I will have compassion on Jerusalem, and cause her to experience the effects of my favour. And a line shall be stretched forth upon Jerusalem — That is, the architect’s measuring-line, for laying out the buildings. And Jerusalem shall be wholly rebuilt, and fortified with walls, &c. This accordingly was fulfilled not many years after, as we read Nehemiah 3., 4. My cities through prosperity shall yet be spread abroad — Over the face of Judea: or, the cities of Judea shall be rebuilt, enlarged, and adorned, throughout the land. And the Lord shall yet comfort Zion — By showing his wonted kindness to her after her affliction.

14-17. The interpreting angel joins to the interpretation an exhortation to make the message known to all the people. Cry thou — So that all may hear (compare verse 4). Thus saith Jehovah — The present

announcement is the word of Jehovah as much as the pre-exilic prophecies. I am jealous… with a great jealousy — See on Joel 2:18. The intensity of the divine emotion is indicated by the addition “with a great jealousy.” The Hebrew tense implies the continuity of the divine jealousy. The restoration from exile was an expression of it, and even when there was no external manifestation of it, it was there, and soon it will show itself again.

V. 15. A little displeased-With mine own people, that is, in comparison of the anger I bear against the Heathen. Helped forward-Attempted to destroy whom I would but correct.

Verse 15. I was but a little displeased] I was justly displeased with my people, and I gave their enemies a commission against them; but they carried this far beyond my design by oppression and cruelty; and now they shall suffer in their turn.

Verses 13-17. And the Lord answered the angel — “By a voice, or impulse; and the angel communicated the reply to Zechariah.” — Newcome. So the angel said, Cry thou — Now publish what thou hearest, and assure God’s poor, captive, empoverished church, that he will do her good. Saying, Thus saith the Lord of hosts — The God of armies, and the Father of his people; I am jealous for Jerusalem — I have been jealous against, but now am jealous for Jerusalem; my love is now raised to a very high degree of compassion for my people, and of indignation against her enemies and oppressors. The words may be rendered, I am jealous for Jerusalem with great zeal, for so the word hanq often signifies. So that the meaning is, I have a great concern for the welfare of my people, and I will not any longer suffer them to be ill treated. I am very sore displeased with the heathen, &c. — The remnant of the Babylonians, Philistines, Edomites, Samaritans, &c., which had not been made such examples of God’s severity as the Jews were. For I was but a little displeased — Namely, with the Jewish nation; and they — Namely, their enemies; helped forward the affliction — They added to, or lengthened out, the time of the affliction, namely, by hindering the accomplishment of Cyrus’s decree in favour of the Jews: see Ezra 4:1-6. Or the meaning is, “Mine anger did not rise so high, as the punishment which the enemies of my people inflicted.” I made the Babylonians instruments of my vengeance; but they exceeded their commission, and acted as they were prompted by their own ambition and cruelty; and I was displeased with them for their extreme cruelty, and with the nations who insulted over my people in their distress. Therefore I am returned to Jerusalem with mercies — I will have compassion on Jerusalem, and cause her to experience the effects of my favour. And a line shall be stretched forth upon Jerusalem — That is, the architect’s measuring-line, for laying out the buildings. And Jerusalem shall be wholly rebuilt, and fortified with walls, &c. This accordingly was fulfilled not many years after, as we read Nehemiah 3., 4. My cities through prosperity shall yet be spread abroad — Over the face of Judea: or, the cities of Judea shall be rebuilt, enlarged, and adorned, throughout the land. And the Lord shall yet comfort Zion — By showing his wonted kindness to her after her affliction.

15. An inevitable concomitant of Jehovah’s jealousy for Jerusalem is his wrath against the nations that have ill-treated the former. Very sore displeased — A participial construction expressing the idea that the wrath is permanent (compare verse 2). The heathen that are at ease — R.V., “the nations.” Their continued peace (verse 11) and prosperity have made them self-confident and careless (Isaiah 37:29). For — This introduces the reason for the sore displeasure of Jehovah. Though he commissioned them to execute judgment upon his people, they went beyond their commission in severity and cruelty (compare Isaiah 10:5-7; 47:6). A little — When used adverbially this word is generally an adverb of time — a little while. The reference is evidently to the seventy years during which the nations were permitted to execute judgment upon Israel (Isaiah 54:8). This time limit the nations did not observe; they fancied that their success was due to their own wisdom and might; therefore they were planning to continue the oppression even after the time of visitation had expired; but Jehovah will not permit it. Even during the period of judgment they were more cruel than was in accord with the will of Jehovah; therefore his wrath is aroused, and their destruction is determined. They helped forward the affliction — Literally, they helped for evil. They carried the affliction beyond the divine purpose, so that evil was the result. “They assisted not only as the instruments of God for the chastisement of Judah, but so that harm arose from it, inasmuch as they tried to destroy Israel altogether.”

V. 16. A line-The builder’s measuring line shall be stretched out, to mark out the walls, gates, streets, and houses in Jerusalem.

Verse 16. I am returned to Jerusalem with mercies] Before, he came to them in judgments; and the principal mercy is, the house of the Lord shall be rebuilt, and the ordinances of’ the Lord re-established. And a line shall be stretched forth] The circuit shall be determined, and the city built according to the line marked out.

Verses 13-17. And the Lord answered the angel — “By a voice, or impulse; and the angel communicated the reply to Zechariah.” — Newcome. So the angel said, Cry thou — Now publish what thou hearest, and assure God’s poor, captive, empoverished church, that he will do her good. Saying, Thus saith the Lord of hosts — The God of armies, and the Father of his people; I am jealous for Jerusalem — I have been jealous against, but now am jealous for Jerusalem; my love is now raised to a very high degree of compassion for my people, and of indignation against her enemies and oppressors. The words may be rendered, I am jealous for Jerusalem with great zeal, for so the word hanq often signifies. So that the meaning is, I have a great concern for the welfare of my people, and I will not any longer suffer them to be ill treated. I am very sore displeased with the heathen, &c. — The remnant of the Babylonians, Philistines, Edomites, Samaritans, &c., which had not been made such examples of God’s severity as the Jews were. For I was but a little displeased — Namely, with the Jewish nation; and they — Namely, their enemies; helped forward the affliction — They added to, or lengthened out, the time of the affliction, namely, by hindering the accomplishment of Cyrus’s decree in favour of the Jews: see Ezra 4:1-6. Or the meaning is, “Mine anger did not rise so high, as the punishment which the enemies of my people inflicted.” I made the Babylonians instruments of my vengeance; but they exceeded their commission, and acted as they were prompted by their own ambition and cruelty; and I was displeased with them for their extreme cruelty, and with the nations who insulted over my people in their distress. Therefore I am returned to Jerusalem with mercies — I will have compassion on Jerusalem, and cause her to experience the effects of my favour. And a line shall be stretched forth upon Jerusalem — That is, the architect’s measuring-line, for laying out the buildings. And Jerusalem shall be wholly rebuilt, and fortified with walls, &c. This accordingly was fulfilled not many years after, as we read Nehemiah 3., 4. My cities through prosperity shall yet be spread abroad — Over the face of Judea: or, the cities of Judea shall be rebuilt, enlarged, and adorned, throughout the land. And the Lord shall yet comfort Zion — By showing his wonted kindness to her after her affliction.

16b and 17 describe the consequences of the divine return. My house shall be built — So long as the temple remains uncompleted Jehovah can have no permanent abiding place in the city. It was completed and dedicated in

516. A line shall be stretched forth upon Jerusalem — Not only the temple but the city also will be rebuilt. The line is the measuring line which is used to mark off the space on which the city is to stand, and the plan according to which it is to be built (Zechariah 2:2; Jeremiah 31:39). But the blessing will not stop with the rebuilding of the city; the whole land will feel the benefits of Jehovah’s return to Zion. Cry yet — R.V. adds “again.” A new phase of the divine blessing is to be announced. My cities — The cities scattered throughout the land of Jehovah, that is, through Judah. Through prosperity shall yet be spread abroad — P.V., “shall yet overflow with prosperity.” The latter is to be preferred. The verb occurs with the same meaning in Proverbs 5:16 (not so in Zechariah 13:7). At present there is distress everywhere; but when Jehovah returns to his own all will be prosperity (Jeremiah 33:12, 13). 17b returns to Jerusalem; it will be the center of the divine government in the period of restoration. There is no ground for despair; Jehovah will yet comfort Zion (see on verse 13); LXX. seems to have read a different verb, “will have mercy.” Choose — As his royal residence (compare Zechariah 2:12; 3:2).

The second vision — the four horns and the four smiths, Zechariah 1:18-21 (in Hebrew, 2:1-4).

In the second vision the prophet beholds four horns. Upon inquiry he is told by his companion that these horns symbolize the nations that have scattered the Jews. He also sees four smiths, who, he is informed, represent the divinely appointed agents to execute judgment upon the hostile nations. The first vision announces, on the one hand, the return of Jehovah to Zion; on the other, the divine wrath against the nations. These two aspects of the first vision are expanded in visions two and three respectively. The second pictures the execution of judgment upon Israel’s enemies; the third, the blessings to be enjoyed by Jerusalem and Judah.

V. 17. Through prosperity-Through increase of families, they shall send forth colonies, and plant new cities, and thro’ increase of wealth, and cattle, be able to build their cities, and stock their colonies.

Verse 17. My cities—shall yet be spread abroad] The whole land of Judea shall be inhabited, and the ruined cities restored.

Verses 13-17. And the Lord answered the angel — “By a voice, or impulse; and the angel communicated the reply to Zechariah.” — Newcome. So the angel said, Cry thou — Now publish what thou hearest, and assure God’s poor, captive, empoverished church, that he will do her good. Saying, Thus saith the Lord of hosts — The God of armies, and the Father of his people; I am jealous for Jerusalem — I have been jealous against, but now am jealous for Jerusalem; my love is now raised to a very high degree of compassion for my people, and of indignation against her enemies and oppressors. The words may be rendered, I am jealous for Jerusalem with great zeal, for so the word hanq often signifies. So that the meaning is, I have a great concern for the welfare of my people, and I will not any longer suffer them to be ill treated. I am very sore displeased with the heathen, &c. — The remnant of the Babylonians, Philistines, Edomites, Samaritans, &c., which had not been made such examples of God’s severity as the Jews were. For I was but a little displeased — Namely, with the Jewish nation; and they — Namely, their enemies; helped forward the affliction — They added to, or lengthened out, the time of the affliction, namely, by hindering the accomplishment of Cyrus’s decree in favour of the Jews: see Ezra 4:1-6. Or the meaning is, “Mine anger did not rise so high, as the punishment which the enemies of my people inflicted.” I made the Babylonians instruments of my vengeance; but they exceeded their commission, and acted as they were prompted by their own ambition and cruelty; and I was displeased with them for their extreme cruelty, and with the nations who insulted over my people in their distress. Therefore I am returned to Jerusalem with mercies — I will have compassion on Jerusalem, and cause her to experience the effects of my favour. And a line shall be stretched forth upon Jerusalem — That is, the architect’s measuring-line, for laying out the buildings. And Jerusalem shall be wholly rebuilt, and fortified with walls, &c. This accordingly was fulfilled not many years after, as we read Nehemiah 3., 4. My cities through prosperity shall yet be spread abroad — Over the face of Judea: or, the cities of Judea shall be rebuilt, enlarged, and adorned, throughout the land. And the Lord shall yet comfort Zion — By showing his wonted kindness to her after her affliction.

14-17. The interpreting angel joins to the interpretation an exhortation to make the message known to all the people. Cry thou — So that all may hear (compare verse 4). Thus saith Jehovah — The present

announcement is the word of Jehovah as much as the pre-exilic prophecies. I am jealous… with a great jealousy — See on Joel 2:18. The intensity of the divine emotion is indicated by the addition “with a great jealousy.” The Hebrew tense implies the continuity of the divine jealousy. The restoration from exile was an expression of it, and even when there was no external manifestation of it, it was there, and soon it will show itself again.

V. 18. Four horns-Emblems of the enemies of the Jews.

Verse 18. And behold four horns.] Denoting four powers by which the Jews had been oppressed; the Assyrians, Persians, Chaldeans, and Egyptians. Or these enemies may be termed four, in reference to the four cardinal points of the heavens, whence they came:—

1. NORTH. The Assyrians and Babylonians.

2. EAST. The Moabites and Ammonites.

3. SOUTH. The Egyptians.

4. WEST. The Philistines. See Martin.

Verses 18-21. Then, behold, four horns — Horns often signify the power of princes or people, the metaphor being taken from those cattle whose strength lies in their horns. The horns here mentioned denote the powers which had scattered Israel and Judah, or that should scatter them, as a bull, in his fury, tosses into the air whatever opposes him. It is uncertain whether the number four is here used indefinitely, or to denote that specific number; and if the latter, what particular powers are pointed out by it. Calmet supposes the Assyrians, Chaldeans, Persians, and Egyptians. But “the most ancient and prevailing opinion among the Jews themselves, and perhaps the most probable of any, is, that the four great empires, the Assyrian, or Babylonian, the Persian, Grecian, and Roman, are intended; namely, the empires alluded to by the four beasts, Daniel 7. By each of these the Jewish nation hath been in turns oppressed, and all of them have been successively brought down and annihilated; although, from the depression of the last, the Jews have not as yet apparently derived any considerable advantage.” — Blayney. The Lord showed me four carpenters — Or workmen, as Bishop Newcome renders the word, observing, “Vitringa supposes that the horns were iron, and that these were fabri ferrarii malleis dolabris que intructi,” blacksmiths furnished with hammers and axes. Then said I, What come these to do? — He inquires not who or what they were, but what was their business and design. And he spake, (or said,) These are the horns — In order to satisfy the inquiry of the prophet, the angel first points to the four horns, mentioned verses 18, 19, as if he had said, See, there are four horns, which have scattered Judah. The LXX. add, kai thn Israhl kateaxan, and have broken Israel. Instead of which addition the Arabic has, and destroyed Jerusalem. So that no man did lift up his head — No one had either strength or courage to make any resistance: so dispirited and dejected were all the people. But these are come to fray them — These are principal commanders, or powers, raised up by God to dismay and deter them. To cast out the horns of the Gentiles — To break, or cast down, the power of these nations; which lifted up their horn over the land of Judah — Who employed their strength, and used all possible efforts, to hinder the Jewish people from flourishing again in Judea. Observe, reader, in what way soever the church is threatened with mischief, and whatever opposition is given to its interests, God can find out ways and means to check the force, or restrain the wrath of its enemies, and make it turn to his praise.

Ver. 18. Behold four horns. The horn is the emblem of power. The Chaldaic therefore reads, kingdoms. The jewish state had been broken by different powers, by the Edomites, the Philistines, the Syrians in Damascus, and finally by the Chaldeans. Those were the horns which had scattered the jewish people.

18. Then lifted I up mine eyes — Introduces a new vision (Zechariah 2:1; 5:1; 6:1). If all the visions came in one night they must have followed one another in rapid succession. Four horns — It is useless to speculate as to whether these horns belonged to one, two, or four animals, for that does not affect the symbolism. Horn is a symbol of power (Amos 6:13; Micah 4:13; Jeremiah 48:25); four indicates the four points of the compass; the four horns represent powers approaching from the four points of the compass. This does not mean, however, that the enemies actually approached or were expected to approach from four directions; the expression is used in the more general sense of every direction or all directions. From all sides enemies crowded upon the Jews during the postexilic period; all these are to be overthrown. Some have supposed that Zechariah has in mind four definite powers, either the Babylonians, Medes and Persians, Greeks, Romans, or the Assyrians, Egyptians, Babylonians, Medes and Persians. In view of verses 19, 21, which indicate that the enemies are enemies of the past, the Greeks and Romans cannot be meant. The first interpretation, which leaves the enemies unidentified, is to be preferred. 19. The prophet turns for an explanation to the interpreting angel, who replies that the four horns represent the powers that have been hostile toward the Jews. Judah — The southern kingdom. Israel — The northern kingdom. Jerusalem — Mentioned on account of its special sanctity as the earthly dwelling place of Jehovah. In the corresponding passage in verse 21 only Judah is mentioned, which has led many to suppose that in this verse the other names are a later addition. In verse 20 a new feature is introduced. Carpenters — R.V., “smiths”; A.V. follows LXX.; literally, workmen, artificers. The term is used of workers in wood as well as in iron or stone. If the horns are thought of as made of iron (Micah 4:13) smith is the more suitable translation. The smiths may have had their hammers in their hands, ready to strike. 21. He — The interpreting angel, whose duty it was to explain the symbolism to the prophet. According to his interpretation the four smiths represent the agents who are divinely appointed to execute judgment upon the nations. No man did lift up his head — The people were completely overwhelmed. Fray — R.V., “terrify.” Throw in a state of alarm (2 Samuel 17:2). Cast out [“down”] the horns — A picture of utter destruction (compare Amos 3:14). Who the powers are that Jehovah will use to execute his judgment Upon the hostile nations is not stated. It is enough to assure the despondent community that the judgment will be executed.

V. 19. The horns-Powers, states, and kingdoms, which have from all sides pushed at, broken and tossed my people. Judah-The two tribes. Israel-The ten tribes.

Verses 18-21. Then, behold, four horns — Horns often signify the power of princes or people, the metaphor being taken from those cattle whose strength lies in their horns. The horns here mentioned denote the powers which had scattered Israel and Judah, or that should scatter them, as a bull, in his fury, tosses into the air whatever opposes him. It is uncertain whether the number four is here used indefinitely, or to denote that specific number; and if the latter, what particular powers are pointed out by it. Calmet supposes the Assyrians, Chaldeans, Persians, and Egyptians. But “the most ancient and prevailing opinion among the Jews themselves, and perhaps the most probable of any, is, that the four great empires, the Assyrian, or Babylonian, the Persian, Grecian, and Roman, are intended; namely, the empires alluded to by the four beasts, Daniel 7. By each of these the Jewish nation hath been in turns oppressed, and all of them have been successively brought down and annihilated; although, from the depression of the last, the Jews have not as yet apparently derived any considerable advantage.” — Blayney. The Lord showed me four carpenters — Or workmen, as Bishop Newcome renders the word, observing, “Vitringa supposes that the horns were iron, and that these were fabri ferrarii malleis dolabris que intructi,” blacksmiths furnished with hammers and axes. Then said I, What come these to do? — He inquires not who or what they were, but what was their business and design. And he spake, (or said,) These are the horns — In order to satisfy the inquiry of the prophet, the angel first points to the four horns, mentioned verses 18, 19, as if he had said, See, there are four horns, which have scattered Judah. The LXX. add, kai thn Israhl kateaxan, and have broken Israel. Instead of which addition the Arabic has, and destroyed Jerusalem. So that no man did lift up his head — No one had either strength or courage to make any resistance: so dispirited and dejected were all the people. But these are come to fray them — These are principal commanders, or powers, raised up by God to dismay and deter them. To cast out the horns of the Gentiles — To break, or cast down, the power of these nations; which lifted up their horn over the land of Judah — Who employed their strength, and used all possible efforts, to hinder the Jewish people from flourishing again in Judea. Observe, reader, in what way soever the church is threatened with mischief, and whatever opposition is given to its interests, God can find out ways and means to check the force, or restrain the wrath of its enemies, and make it turn to his praise.

Verse 20. Four carpenters.] Four other powers, who should defeat the powers intended by the horns. These are the same as the four chariots mentioned Zechariah 6:1-3, 6, 7. The first was NABOPOLASSAR, father of Nebuchadnezzar, who overturned the empire of the Assyrians. The second was CYRUS, who destroyed the empire of the Chaldeans. The third was ALEXANDER the Great, who destroyed the empire of the Persians. And the fourth was PTOLEMY, who rendered himself master of Egypt. Some of these had already been cast down; the rest were to follow. Calmet gives this interpretation, and vindicates it at length.

Verses 18-21. Then, behold, four horns — Horns often signify the power of princes or people, the metaphor being taken from those cattle whose strength lies in their horns. The horns here mentioned denote the powers which had scattered Israel and Judah, or that should scatter them, as a bull, in his fury, tosses into the air whatever opposes him. It is uncertain whether the number four is here used indefinitely, or to denote that specific number; and if the latter, what particular powers are pointed out by it. Calmet supposes the Assyrians, Chaldeans, Persians, and Egyptians. But “the most ancient and prevailing opinion among the Jews themselves, and perhaps the most probable of any, is, that the four great empires, the Assyrian, or Babylonian, the Persian, Grecian, and Roman, are intended; namely, the empires alluded to by the four beasts, Daniel 7. By each of these the Jewish nation hath been in turns oppressed, and all of them have been successively brought down and annihilated; although, from the depression of the last, the Jews have not as yet apparently derived any considerable advantage.” — Blayney. The Lord showed me four carpenters — Or workmen, as Bishop Newcome renders the word, observing, “Vitringa supposes that the horns were iron, and that these were fabri ferrarii malleis dolabris que intructi,” blacksmiths furnished with hammers and axes. Then said I, What come these to do? — He inquires not who or what they were, but what was their business and design. And he spake, (or said,) These are the horns — In order to satisfy the inquiry of the prophet, the angel first points to the four horns, mentioned verses 18, 19, as if he had said, See, there are four horns, which have scattered Judah. The LXX. add, kai thn Israhl kateaxan, and have broken Israel. Instead of which addition the Arabic has, and destroyed Jerusalem. So that no man did lift up his head — No one had either strength or courage to make any resistance: so dispirited and dejected were all the people. But these are come to fray them — These are principal commanders, or powers, raised up by God to dismay and deter them. To cast out the horns of the Gentiles — To break, or cast down, the power of these nations; which lifted up their horn over the land of Judah — Who employed their strength, and used all possible efforts, to hinder the Jewish people from flourishing again in Judea. Observe, reader, in what way soever the church is threatened with mischief, and whatever opposition is given to its interests, God can find out ways and means to check the force, or restrain the wrath of its enemies, and make it turn to his praise.

Ver. 20. The Lord shewed me four carpenters. Some read four plowmen, meaning the four kings of Persia, who in succession repaired the breach, and healed the jewish nation, so that no power dared to molest them in their work of rebuilding the city and temple of Jerusalem. Heaven in a most unexpected manner turned the hearts of those kings to favour the return of the jews, and afford them subsequent protection. What other people were emancipated, with all their vessels of gold and silver, like this favoured but ungrateful people? Well did they sing their hallelujahs, as in the five last psalms. Dr. Lightfoot names Zerubbabel, Joshua, Ezra, and Nehemiah, as the four carpenters that repaired the breaches, but these were under the Persian princes.

V. 21. He-Christ. These-He first points to the four horns. But these-These carpenters are emblems of those instruments God will employ in breaking those destroyers. Who lift up-Who employed their arms and strength against the kingdom of Judah, to drive them out of God’s inheritance.

Verse 21. These are come to fray them] To break, pound, and reduce them to powder. Fray, from the French, frayer, to rub. חרשים charashim signifies either carpenters or smiths; probably the latter are here intended, who came with hammers, files, and such like, to destroy these horns, which no doubt seemed to be of iron.

From a sensible correspondent I have received the following note:— “The word we translate carpenters, חרשים charashim, is a root which, according to Mr. Parkhurst, denotes silent thought or attention; and in kal and hiphil, to contrive, devise secretly, or in silence; hence applied as a noun to an artificer of any kind, and to any work which disposes to silent attention. Thus, to potters’ ware, Leviticus 6:28; Job 2:8; and in many other places. So also to ploughing, Deuteronomy 22:10; Proverbs 20:4, which requires constant attention to make ‘the right-lined furrow.’ Let it be remembered that in ancient times such works were more esteemed than the useless ones we have learned to admire. So again, in Genesis 24:21, and elsewhere, it implies to be silent, as in deep thought or great attention.

“Now it is evident that the purport of this vision is the same with the gracious declarations which precede it, viz., to express the return of the protecting mercies of God to his people, delivering them from their enemies. I should therefore be inclined to render חרשים charashim here, watchers or inspectors, in the sense which our translators have rendered the Chaldee ry[ ir, a watcher, in the fourth chapter of Daniel, Daniel 4:13; understanding thereby ‘spirits of the heavens, which go forth from standing before the Lord of all the earth,’ Zechariah 6:5, and are described in the first vision as ‘sent to walk to and fro through the earth.’ This gives to the whole narrative a sublime and important sense, affording us some glimpse of the Divine government by the ministration of angels, such as Jacob was favoured with in his vision at Beth-el, and which our Saviour himself informed Nathanael constituted part of the glory of his mediatorial kingdom.”

M. A. B.

ZECHARIAH

Verses 18-21. Then, behold, four horns — Horns often signify the power of princes or people, the metaphor being taken from those cattle whose strength lies in their horns. The horns here mentioned denote the powers which had scattered Israel and Judah, or that should scatter them, as a bull, in his fury, tosses into the air whatever opposes him. It is uncertain whether the number four is here used indefinitely, or to denote that specific number; and if the latter, what particular powers are pointed out by it. Calmet supposes the Assyrians, Chaldeans, Persians, and Egyptians. But “the most ancient and prevailing opinion among the Jews themselves, and perhaps the most probable of any, is, that the four great empires, the Assyrian, or Babylonian, the Persian, Grecian, and Roman, are intended; namely, the empires alluded to by the four beasts, Daniel 7. By each of these the Jewish nation hath been in turns oppressed, and all of them have been successively brought down and annihilated; although, from the depression of the last, the Jews have not as yet apparently derived any considerable advantage.” — Blayney. The Lord showed me four carpenters — Or workmen, as Bishop Newcome renders the word, observing, “Vitringa supposes that the horns were iron, and that these were fabri ferrarii malleis dolabris que intructi,” blacksmiths furnished with hammers and axes. Then said I, What come these to do? — He inquires not who or what they were, but what was their business and design. And he spake, (or said,) These are the horns — In order to satisfy the inquiry of the prophet, the angel first points to the four horns, mentioned verses 18, 19, as if he had said, See, there are four horns, which have scattered Judah. The LXX. add, kai thn Israhl kateaxan, and have broken Israel. Instead of which addition the Arabic has, and destroyed Jerusalem. So that no man did lift up his head — No one had either strength or courage to make any resistance: so dispirited and dejected were all the people. But these are come to fray them — These are principal commanders, or powers, raised up by God to dismay and deter them. To cast out the horns of the Gentiles — To break, or cast down, the power of these nations; which lifted up their horn over the land of Judah — Who employed their strength, and used all possible efforts, to hinder the Jewish people from flourishing again in Judea. Observe, reader, in what way soever the church is threatened with mischief, and whatever opposition is given to its interests, God can find out ways and means to check the force, or restrain the wrath of its enemies, and make it turn to his praise.