Zechariah 1: Summary and Commentary

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.

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 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