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Zechariah
Chapter One
New King James Version (NKJV)
INTRODUCTION TO ZECHARIAH 1
In
this chapter
after the account of the prophet
and the time of the prophecy by
him
are an exhortation of the people of the Jews to repentance; the vision of
a rider upon a red horse
and the intercession of the angel of the Lord for
Jerusalem; and another vision of the enemies of the Jews
and of their
deliverers. In Zechariah 1:1 is
the general inscription of the book; in which an account is given of the time
of its writing
and of the writer of it: then follows the exhortation to
repentance
enforced from the wrath of God
which came upon their fathers for
not hearkening to the Lord
and turning from their evil ways; and from the
advantage that would be received thereby
the Lord would return to them; and
from the certain accomplishment of the divine word; for
though both their
fathers and prophets died
the word of the Lord had its sure effect
Zechariah 1:2 and
next the vision of the rider on the red horse is presented; the year
month
day
and night
in which it was seen
are mentioned
Zechariah 1:7 and
the rider is described by his form
a man; by the horse he rode upon
a red
one; by the place he stood in among the myrtle trees in the bottom; and by his
attendants behind
red horses
speckled and white
Zechariah 1:8. The
interpretation of which last is given to the prophet by the angel
by the man
among the myrtle trees
and by the answer of them to the angel of the Lord
themselves
Zechariah 1:9.
After which the angel is represented as making intercession for Jerusalem
who
is answered by good and comfortable words
Zechariah 1:12 upon
which the prophet is bid to publish the jealousy of the Lord for Jerusalem; his
displeasure at the heathens for afflicting them; his promise to return to the
Jews
that the temple and city of Jerusalem should be rebuilt
and other cities
of Judea
which should enjoy great prosperity
Zechariah 1:14 and
the chapter is concluded with a vision of four horns
signifying the enemies of
Judah
Israel
and Jerusalem; and of four carpenters that should destroy them
Zechariah 1:18.
Zechariah 1:1 In the eighth
month of the second year of Darius
the word of the Lord came to Zechariah the son of Berechiah
the son of Iddo the
prophet
saying
YLT
1In the eighth month
in the
second year of Darius
hath a word of Jehovah been unto Zechariah
son of
Berechiah
son of Iddo
the prophet
saying:
In the eighth month
.... The month
Marchesvan
called the month Bul
in 1 Kings 6:38 which
answers to part of our October
and part of November: this was but two months
from the first prophecy of Haggai
Haggai 1:1 and but
a few days after his second
Haggai 2:1 so near
were the prophecies of these two prophets together:
in the second year of Darius: king of Persia; not
Darius the Mede
but Darius the son of Hystaspes:
came the word of the Lord unto Zechariah; that is
"the word of prophecy from before the Lord"
as the Targum
paraphrases it; which came to him
either in a dream
or in a vision
or by an
impulse on his mind; who is described by his descent
the son of Barachias;
mention is made of this name in Matthew 23:35. It
signifies "the blessed of the Lord"
and is the same with Eulogius or
Benedictus:
the son of Iddo the prophet: the word
"prophet"
as Kimchi observes
belongs to Zechariah; not but that his
grandfather Iddo might be a prophet too; and the same writer takes notice
that
in the Midrash mention is made of Iddo the prophet; and so there is an Iddo
that is called the seer and the prophet in 2 Chronicles 9:29
but whether the same with this is not certain. The name is by some thought to
be the same with Firmicus
Statius
Robertus:
saying; as follows:
Zechariah 1:2 2 “The
Lord has been very angry with your fathers.
YLT
2`Jehovah was wroth against
your fathers -- wrath!
The Lord hath been sore
displeased with your fathers. Who lived before and at the time of the
destruction of the city of Jerusalem
and which was manifest by their
captivity; all which were occasioned by their sins
with which they provoked
the Lord to sore displeasure against them; and this is mentioned as a caution
to their children
that they might not follow their example
and incur the like
displeasure.
Zechariah 1:3 3 Therefore
say to them
‘Thus says the Lord of hosts:
“Return to Me
” says the Lord of hosts
“and I will return to
you
” says the Lord of hosts.
YLT
3And thou hast said unto
them
Thus said Jehovah of Hosts
turn back unto Me
An affirmation of Jehovah
of Hosts
And I turn back unto you
said Jehovah of Hosts.
Therefore say thou unto
them
.... This is an order from the Lord to Zechariah
to say unto
them
in the name of the Lord:
thus saith the Lord of hosts; of the hosts above and
below
of angels and of men
of heaven and earth
and all that is therein: this
is said
that the greater regard might be had to his words:
turn ye unto me
saith the Lord of hosts; by
repentance
and acknowledgment of former sins; by reformation for the future;
by attending to the worship and service of God
and seeking to glorify him. So
the Targum
"return to my worship": this is not the condition of what
follows
but what follows is the motive and encouragement to this:
and I will turn unto you
saith the Lord of hosts; to dwell
among them
manifest himself unto and protect them. Three times the phrase
"the Lord of hosts"
is used in this verse: it may be with respect to
the three Persons in the Godhead
Father
Son
and Spirit; who manifest
themselves unto
and take up their abode with
such as love the Lord
and keep
his commandments; see John 14:21.
Zechariah 1:4 4 “Do
not be like your fathers
to whom the former prophets preached
saying
‘Thus
says the Lord of hosts: “Turn now from your evil ways and your evil deeds.”’ But
they did not hear nor heed Me
” says the Lord.
YLT
4Ye shall not be as your
fathers
To whom the former prophets called
saying: Thus said Jehovah of
Hosts
Turn back I pray you
From your evil ways and from your evil doings
And
they did not hearken
Nor attend to Me -- an affirmation of Jehovah.
Be ye not as your fathers
.... Who lived
before the captivity
and misused the prophets and messengers of the Lord
and
despised his word
and fell into gross idolatry; the evil examples of parents
and ancestors are not to be followed:
unto whom the former prophets have cried: such as
Hosea
Isaiah
Jeremiah
and others:
saying
thus saith the Lord of hosts
Turn now from your evil
ways
and from your evil doings; by their "evil
ways" may be meant their idolatrous worship; and by their "evil
doings" their immoralities; or
by both
their wicked lives and
conversations
both before God and men; from whence they were exhorted by the
former prophets to turn
and to reform; even "now"
at that present
time they prophesied to them
immediately
lest destruction come upon them:
but they did not hear
nor hearken unto me
saith the Lord; speaking by
his prophets
who were sent by him
and came and spoke in his name; so that not
hearing them was not hearing him who sent them
and whom they represented.
Zechariah 1:5 5 “Your
fathers
where are they? And the prophets
do they live forever?
YLT
5Your fathers -- where [are]
they? And the prophets -- to the age do they live?
Your fathers
where are
they?.... They are not in the land of the living; they perished by the
sword of the Chaldeans
or died in captivity:
and the prophets
do they live for ever? meaning
either the false prophets
as Hananiah and Shemaiah
Jeremiah 28:17 or
the true prophets of the Lord; and the words may be considered as a prevention
of an objection the people might make
taken from their prophets dying in
common with their fathers; and so the Targum paraphrases them
"and if you
should say
the prophets
do they live for ever?" which is followed by
Jarchi
and embraced by many interpreters: the answer is
it is true they died;
but then their words live
and have had their full accomplishment.
Zechariah 1:6 6 Yet
surely My words and My statutes
Which I commanded My servants the prophets
Did
they not overtake your fathers? “So they returned and said: ‘Just as the Lord of hosts determined to do to us
According to our ways and
according to our deeds
So He has dealt with us.’”’”
YLT
6Only
My words
and My
statutes
That I commanded My servants the prophets
Have they not overtaken
your fathers
And they turn back and say: As Jehovah of Hosts designed to do to
us
According to our ways
and according to our doings
So He hath done to us?'
But my words and my
statutes
which I commanded my servants the prophets
.... That is
the predictions which he ordered his prophets to declare in his name
that
their fathers should die by the sword
or famine
or pestilence
or be carried
captive
which he purposed in himself
and threatened them with:
did they not take hold of your fathers? overtake
them
seize upon them
and have their accomplishment in them? not one thing has
failed
or come short of being fulfilled
of all that was determined
or said
should be done:
and they returned and said; that is
as many of them
as perished not
but were carried captive; at least many of them
who either
were thoroughly converted
and turned from their evil
or however in
appearance: and who were obliged to own
Like as the Lord of hosts thought to do unto us
according to our
ways
and according to our doing
so hath he dealt with us: as he
purposed
so he performed
and that with great justice and equity
being what
their evil ways and doings righteously deserved; see Isaiah 14:24.
Zechariah 1:7 7 On
the twenty-fourth day of the eleventh month
which is the month Shebat
in the
second year of Darius
the word of the Lord came to
Zechariah the son of Berechiah
the son of Iddo the prophet:
YLT
7On the twenty and fourth
day of the eleventh month
(it [is] the month of Sebat
) in the second year of
Darius
hath a word of Jehovah been unto Zechariah
son of Berechiah
son of
Iddo
the prophet
saying:
Upon the four and
twentieth day of the eleventh month
which is the month Sebat
.... Called
Sabat in the Septuagint version
and in the Apocrypha:
"Now
Simon was visiting the cities that were in the country
and taking care for the
good ordering of them; at which time he came down himself to Jericho with his
sons
Mattathias and Judas
in the hundred threescore and seventeenth year
in
the eleventh month
called Sabat:' (1 Maccabees 16:14)
It
is said by the JewsF7Targum Sheni in Esth. iii. 7. to be the
beginning of the months of the year for trees
of which they bring the first
fruits. It answers to part of our January
and part of February. This is the
first time that the name of a month is mentioned by any of the prophets; this
prophet prophesying after the captivity in Babylon; from whence the JewsF8T.
Hieros. Roshhashanah
fol. 56. 4. Bereshit Rabba
sect. 48. fol. 48. 4. say the
names of months came along with the returning captives
as well as the names of
angels; and we nowhere meet with them but in the books of Ezra
Nehemiah
and
Esther
all wrote after that time; for before they used only to say
the first
second
or third month
&c.; for
as for Abib
Zif
Bul
and Ethanira
mentioned in Exodus 13:4
they
are thought to be appellatives
and not proper names; though it may be observed
that the books of Kings are said by the JewsF9T. Bab. Bava Bathra
fol. 15. 1. to be written by Jeremiah; more likely by several prophets
and at
last brought into the order in which they now stand by Ezra
according to
HuetiusF11Demonstr. Evangel. prop. 4. p. 203. ; and which may be
thought probable enough; and
if so
the above names may be reckoned proper
names of months; and the original of them may be accounted for as before. There
were two fasts appointed by the Jews in this month; one on the tenth day of it
for the death of the elders which succeeded Joshua
Judges 2:7 and
another on the twenty third
on account of the Israelites making war with the
Benjaminites
in revenge of what was done to the wife of the Levite
Judges 19:1 F12Vid.
Reland. Jud. Antiqu. par. 4. c. 13. p. 261. . This prophecy
and the visions
following to the end of the sixth chapter
were three months after the former
prophecy
or more
if that was on the first day of the eighth month; and just
two months after the foundation of the temple was laid
Haggai 2:18
"in the second year of Darius"
&c. See Gill on Zechariah 1:1.
Zechariah 1:8 8 I
saw by night
and behold
a man riding on a red horse
and it stood among the
myrtle trees in the hollow; and behind him were horses: red
sorrel
and
white.
YLT
8I have seen by night
and
lo
one riding on a red horse
and he is standing between the myrtles that
[are] in the shade
and behind him [are] horses
red
bay
and white.
I saw by night
.... Or
"that night"F13הלילה "hac
nocte"
Drusius. ; the night of the twenty fourth of Sebat; a proper and
usual time for visions; and it may denote the obscurity of the vision
as it
was in some respects to the prophet; and the state of the church at this time
it being a night season with it
and in a low estate; and the care that the
Lord
who is Israel's Keeper
has of them in such seasons
being in the midst
of them:
and behold! this is prefixed to the vision
to denote the wonderfulness of
it
and to excite attention to it; there being something in it not only
amazing
but of moment and importance:
a man riding upon a red horse; not any mere
"man"
as Alexander on his Bucephalus
as Abarbinel interprets it;
and so Arias Montanus
as Sanctius on the place observes; though the time this
vision refers to
and the state of the Jews then
will not admit of such an
interpretation; for at this time all the earth was still and at rest
there
were no wars in it
Zechariah 1:11
which agrees not with the times of Alexander
and of his reign
which was
wholly spent in war; and the whole world in a manner was involved in it by him;
but best agrees with the times of Cyrus and Darius
after they had subdued the
Babylonian monarchy: besides
the Jews were now in a very low estate
like a
grove of myrtle trees in a bottom
plain
or valley; and not only surrounded
and overtopped by other states and kingdoms
which were greatly superior to
them; but oppressed by their enemies
who hindered them in the rebuilding of
their city and temple; whereas this was not their case in the times of
Alexander
when they were in better circumstances
and which were two hundred
years after this; nor was he so very beneficial and serviceable to the Jews
as
to be represented
in such a vision
as in the midst of them
for their relief
and protection; but an angel of the Lord is here meant
as this man is
expressly called
Zechariah 1:11 and
not a created angel; for he is distinguished from the angel that talked with
the prophet
Zechariah 1:9. The
Jews
as Jerom relates
think that the Angel Michael is meant
by whom they
understand a created angel; for otherwise
if they took him to be
as he is
the Son of God
the Archangel
the Head of principalities
who is
as his name
signifies
like unto God
and equal to him
it would not be amiss: and it is
usual for a divine Person to be called the Angel of the Lord
as was he that
called to Abraham when sacrificing his son
and to Moses out of the bush; and
who went before the Israelites in the wilderness
and who is called the Angel
of God's presence
and the messenger and Angel of the covenant; and the ancient
Jews themselves own that a divine Person is here meant; for
on quoting these
words
"I saw a man"
&c. they sayF14T. Bab. Sanhedrin
fol. 93. 1. Pesikta Rabbati apud Yalkut Simeoni
par. 2. fol. 85. 4.
there is
no man but the holy blessed God; as it is said
"the Lord is a man of war
the Lord is his name"; and though he is distinguished from the Lord of
hosts
Zechariah 1:12
the
reason of this (or otherwise it is the title of this angel also
see Hosea 12:4
) is
because he here appears in the form of a man; and because of his office as an
intercessor and advocate for his people
Zechariah 1:12 a character
which well agrees with Christ
who is the advocate with the Father for his
saints
and whoever lives to make intercession for them
and is always heard
and answered with good and comfortable words: and he is called a
"man"; not that he is a mere man
or was really man when this vision
was seen; but he then appeared in a human form
because he should become man
and quickly would be
as it was purposed
prophesied
and agreed he should be:
and he is represented as "riding"
to denote his majesty and glory as
a king
or as a general of an army
in which he rode prosperously; see Psalm 45:4 as also
his readiness
swiftness
and haste he made to help and save his people; as the
people of the Jews
in this their present time of distress
being opposed and
hindered in building their city
in particular; so
in general
all his people
in whatsoever case or circumstances they may be: thus riding
when ascribed to
a divine Person
is an emblem of haste and quick dispatch
to assist and
relieve the distressed; see Deuteronomy 33:26
so Christ
who here appears as a man
was ready and forward
in the council and
covenant of grace
to agree to become man
and be the surety of his people
and
die in their place and stead
in order to save them: his frequent appearances
in a human form
before his incarnation
show how willing and ready he was
really to assume the human nature; and as soon as the time appointed for it was
up
he tarried not; when the fulness of time was come
God sent him
and he
came at once
and immediately; and as soon as possible he went about the business
he came upon
took delight and pleasure in it
was constant at it till he had
finished it; and even his sufferings and death
which were disagreeable to
nature
considered in themselves
were wished and longed for
and cheerfully
submitted to by him: and he is quick in all his motions to help his people in
all their times of need; nor can any difficulties prevent him giving an early
and speedy relief; he comes to them leaping on the mountains
and skipping on
the hills; and at the last day he will come quickly to put them into the
possession of salvation he has wrought out for them; and will be a swift
witness for them
and against wicked men that hate them
and oppose them: and
he is upon a "red horse"
signifying either his incarnation
and his
bloody sufferings and death; and his taking peace from the earth when on it
not intentionally
but eventually
through the wickedness of men; see Revelation 6:4 or
his indignation against his enemies
and his wrath and vengeance upon them
and
the destruction of them; and may have a particular reference to those who
opposed the building of the temple; see Isaiah 63:1
and he stood among the myrtle trees which were in the
bottom: by the "myrtle trees" may be meant the Israelites
as
Kimchi interprets it; and that either as in Babylon
which he supposes is
designed by "the bottom"; agreeably to the Targum
which paraphrases
the words
"and he stood among the myrtle trees which are in
Babylon"; or rather
as now returned to their own land; and so may denote
the low estate and condition in which they were when they began to rebuild the
temple
being feeble
and opposed by their enemies
mightier than they; but
yet
inasmuch as the Lord was in the midst of them
they had encouragement to
go on in the work
as is suggested in Haggai 2:3
though
the saints and people of God in general may be here meant by the "myrtle
trees"; and the ancient JewsF15T. Bab. Sanhedrin
fol. 93. 1.
interpret them of the righteous
saying
there are no myrtle trees but the
righteous; and give this as a reason why Esther was called Hadassah
Esther 2:7 which
signifies a myrtle tree
because this is the name of the righteousF16T.
Bab. Megilla
fol. 13. 1. ; and these may fitly be compared to such trees for
their goodliness and beauty to look at
for their sweet and fragrant smell
for
their verdure and greenness
and for their flourishing in valleys and watery
placesF17"----Et amantes littora myrtos." Virgil. Georgic.
l. 4.
signified here by "the bottom"; all which is true of the
saints
who are pleasant plants
comely through Christ's comeliness; whose
graces
when in exercise
send forth a sweet smell; whose prayers are odours
and
whose good works are acceptable
being done in faith; whose leaves never
wither
and who flourish much
being planted by the river of divine love; and
in whom the grace of God ever remains
and they persevere in grace to the end:
these may be said to be "in the bottom"; or in a low estate; not only
before conversion
but after; when corruptions prevail
temptations are strong
grace is weak; God hides his face
Christ is absent
and the Spirit withdraws
his influences; and so it is true of the church in general
when under
persecution
or pestered with false teachers
and when the life and power of
religion are almost gone; and yet even then Christ stands in the midst of them
to sympathize with them
and as ready to help and assist them
to deliver them
out of their troubles
to protect them from their enemies
and to restore them
to their former state and condition. A grove of myrtle trees in a plain
in
which they delight
being dark and shady
is thought by some to be an emblem of
this world
in which there is a mixture of good and bad men; and of the care of
Providence over human affairs
consulting the good of man
especially the
raising up of the church of God out of a low estate by Christ
and his
apostles
and other ministers of the word
performing their offices
according
to the different abilities and gifts God has bestowed upon themF18Vid.
Levin. Lemnii Herb. Bibl. Explicat. c. 39. p. 108. :
and behind him were there red horses
speckled and white; that is
with
riders on them. SomeF19In Abendana
Not. in Miclol Yophi in loc.
Jewish writers interpret this vision of the four kingdoms; and understand by
the red horse with the man upon it
in the former clause
the Babylonian
monarchy
of which Nebuchadnezzar was the head; and
by these three sorts here
the Medes
Greeks
and Romans
by inverting the order of them; they
interpreting the white horses with the riders on them of the Medes and
Persians; who were kind to the Jews
and under whom they were dismissed from
their captivity
and their temple rebuilt: the speckled
or those of different
colours
the Macedonians or Grecians; some of which were friends
and kind and
benevolent to the Jews; and others cruel persecutors of them; and the red
the
Romans
who were bloody
and slew multitudes of them
and destroyed their city
and temple: but others
as Jerom observes
who relates the above sense
keep
the order of the text
and explain the particulars of it thus; the red horse on
which the man rode
and the red horses behind him
of the Assyrians and
Chaldeans
who were sanguine; the one carried away the ten tribes under
Shalmaneser; and the other the two tribes of Judah and Benjamin
burning the
city of Jerusalem
and laying waste the temple; the speckled
or those of
various colours
the Medes and Persians; some of whom were mild and gentle
as
Cyrus
and Darius the son of Hystaspes
and Ahasuerus
whom the Greeks call
Artaxerxes
under whom was the history of Esther; and others were cruel
as
Cambyses
&c.: those who think that Alexander the great is meant on the red
horse suppose that those that succeeded him are meant by the other horses of
various colours; namely
the Lagidae and the Seleucidae
or the kings of Egypt
and Syria
who were sometimes very fierce and furious
and sometimes very friendly
to the Jews; at least different kings
and at different times: but it seems
better to interpret them of saints
the godly and faithful followers of Christ;
not only the godly among the Jews
who were made as his goodly horse in the
battle
Zechariah 10:3 but
the church and people of God in general
who are compared to a company of
horses in Pharaoh's chariot
Song of Solomon 1:9
for their strength
courage
serviceableness
and the value Christ has them:
thus
as he is elsewhere represented as riding on a white horse
under the
Gospel dispensation
as the general of an army
and mighty conqueror; so the
armies of heaven that follow him on white horses
and clothed in white
are the
called
and faithful
and chosen
Revelation 17:14
and some of these being described by red horses
with riders on them
may
signify
such who have been called to shed their blood
and lay down their
lives
for Christ and his Gospel
and their profession of it
even the martyrs
of Jesus; and others by speckled horses
or of various colours
may intend such
professors of religion
who
though not called to die for Christ
yet suffer
persecution in various ways
both by reproach and affliction; and whose lives
may be a chequered work of comforts and troubles
of prosperity and adversity:
and others by white horses may point at such who are not only clothed with fine
linen
clean and white
the righteousness of the saints; and who are more than
conquerors through Christ
who has loved them
which are characters common to
all saints; but who enjoy a great deal of liberty
peace
and prosperity
all
their days. SomeF20Vid. Frantzii Hist. Animal. Sacr. par. 1. c. 12.
p. 130
131. restrain this to the apostles of Christ
and succeeding ministers
of the word; and observe
that as horses carry men and other things into the
various parts of the world
so the ministers of the Gospel bear the name of
Christ
and carry his Gospel into the whole world; and as horses do not go into
any part of it of themselves
but as they are directed by their masters
so the
Gospel ministers are sent under the direction of Christ
some here
and some
there; and as horses going through towns and villages are mostly annoyed by the
barking of dogs
which yet they regard not
so as to stop their speed; thus
likewise faithful preachers are followed with the calumnies of wicked men
with
their scoffs and jeers
reproaches and persecutions; but none of these things
move them
or cause them to desist from their work; and as Christ the Son of
God stood among these horses
so he is
and has promised to be
with his
ministering servants unto the end of the world; and as they are like horses
docile and laborious
so the various colours of these may have respect to them;
some of whom are called to resist even unto blood; and others to various
trials; as well as they have different gifts
and are of different usefulness
and all of them at last victorious over their enemies; and are under Christ
their Head
and are ready to do his will in whatsoever he directs them; though
the more commonly received opinion is
that angels are designed
and as it
seems from Zechariah 1:10
compared with Zechariah 6:1 see
also 2 Kings 2:11
signified by horses
for their strength
courage
swiftness
serviceableness
and disposition for war; and these different colours may represent the
different state and condition of the nations with whom they were concerned
and
to whom they were sent
as cruel or kind
to the people of God; and their
different employments and services
both to help the saints
and render
vengeance to their enemies; and the various offices they perform
with respect
to Christ and his people
in things temporal and spiritual; and the place and
situation of these horses being "behind" Christ may denote his
superiority over them: he is superior to all monarchs and monarchies
kingdoms
and states; he is King of kings
and Lord of lords; the kingdoms of this world
are his
and he is the Governor among the nations; they are all behind and
under him
and disposed of by him at his pleasure; and he can restrain them
when he thinks fit
from doing any harm to his people: he is superior to all
men
even the best and greatest; he is the Head of the church
and King of
saints; and it is their business
and even their honour and privilege
to
follow him whithersoever he goes: and he is superior to angels
has a more
excellent name and nature than they
is the Creator and Maker of them
and is
worshipped by them; and even
as Mediator
is in a greater office
and in a
higher place
at the right hand of God
than they are; they are at his beck and
command
and at hand to be sent forth on all occasions to do his business
to
minister for him
and to his people; they are his servants
and devoted to his
service
and are ready to do his pleasure.
Zechariah 1:9 9 Then
I said
“My lord
what are these?” So the angel who talked with me said
to me
“I will show you what they are.”
YLT
9And I say
`What [are]
these
my lord?' And the messenger who is speaking with me saith unto me
`I --
I do shew thee what these [are].'
Then said I
O my Lord
.... These are
the words of the Prophet Zechariah to the angel that showed him this vision:
what are these? what is the meaning of this vision?
particularly who are meant by the horses
red
speckled
and white
and those
upon them?
And the angel that talked with me; who seems to be
different from the Angel of the Lord
the man among the myrtle trees
Zechariah 1:8 he
was one of the ministering spirits; see Revelation 17:1
said unto me
I will show thee what these be; that is
give
an interpretation of the vision
and point out the persons intended by the
horses.
Zechariah 1:10 10 And
the man who stood among the myrtle trees answered and said
“These are the
ones whom the Lord has sent to walk to and fro
throughout the earth.”
YLT
10And the one who is standing
between the myrtles doth answer and say
`These [are] they whom Jehovah hath
sent to walk up and down in the land.'
And the man that stood
among the myrtle trees answered and said
.... And so prevented the
angel from giving the account he was about to give; and who was more capable of
it
and which to do was great condescension in him
and was doing the prophet a
singular honour:
these are they whom the Lord hath sent to walk to and fro
through the earth; which is a description of the angels
the ministering spirits
sent forth by God to take their tour throughout the earth; not to do mischief
as Satan does; but to do good to kingdoms
nations
and men in general
and to
the heirs of salvation in particular; for which they are commissioned and
empowered of God; see Hebrews 1:14.
Zechariah 1:11 11 So
they answered the Angel of the Lord
who stood
among the myrtle trees
and said
“We have walked to and fro throughout the
earth
and behold
all the earth is resting quietly.”
YLT
11And they answer the
messenger of Jehovah who is standing between the myrtles
and say
`We have
walked up and down in the land
and lo
all the land is sitting still
and at
rest.'
And they answered the
Angel of the Lord
that stood among the myrtle trees
and said
.... That is
the ministering angels
signified by the red horses
speckled
and white
replied to what the Angel of the Lord had said concerning them; or rather
agreed to and confirmed his account of them; or else gave up the account of
their tour through the earth
with their observations upon the state of it:
We have walked to and fro through the earth; according to
their mission and commission:
and
behold
all the earth sitteth still
and is at rest; was free from
wars
as it was in the reign of Darius; though the people of the Jews were
infested with enemies
who gave them trouble
and hindered all they could the
rebuilding of the temple; wherefore it follows:
Zechariah 1:12 12 Then
the Angel of the Lord answered and said
“O Lord of hosts
how long will You not have mercy on Jerusalem and on the
cities of Judah
against which You were angry these seventy years?”
YLT
12And the messenger of
Jehovah answereth and saith
`Jehovah of Hosts! till when dost Thou not pity
Jerusalem
and the cities of Judah
that Thou hast abhorred these seventy
years?'
Then the Angel of the Lord
answered and said
.... The same that was among the myrtle trees in the bottom
Zechariah 1:8
O Lord of hosts
how long wilt thou not have mercy on Jerusalem
and on the cities of Judah; which were fallen to ruin
and had lain
waste for many years. These words are expressive of the intercession of Christ
on the behalf of the people of the Jews
his professing people
both with
respect to their temporal and spiritual good:
against which thou hast had indignation these threescore and ten
years? the time of the Babylonish captivity
which lasted such a term
of time
and which was a token of the divine displeasure with them; but to be
reckoned
not from Jeconiah's captivity
to the deliverance from it by Cyrus
as it is reckoned
Jeremiah 25:1 Daniel 9:2 but from
the taking of Jerusalem
and the destruction of the temple under Zedekiah
to
the rebuilding of the temple under Darius Hystaspis
in whose second year
Zechariah now prophesied
Zechariah 1:7
which was a space of seventy years.
Zechariah 1:13 13 And
the Lord answered the angel who talked to me
with good and
comforting words.
YLT
13And Jehovah answereth the
messenger
who is speaking with me
good words
comfortable words.
And the Lord answered the
angel that talked with me
.... See Zechariah 1:9 what
was the effect of Christ's intercession for the people of the Jews
was
communicated to a ministering angel
and by him to the Prophet Zechariah:
with good words
and comfortable words; such as would be for the good and comfort of God's people
as
follows; see Isaiah 40:1.
Zechariah 1:14 14 So
the angel who spoke with me said to me
“Proclaim
saying
‘Thus says the Lord of hosts: “I am zealous for Jerusalem And for Zion with great zeal.
YLT
14And the messenger who is
speaking with me
saith unto me
`Call
saying: Thus said Jehovah of Hosts: I
have been zealous for Jerusalem
and for Zion [with] great zeal.
So the angel that communed
with me
.... Having an order from the other Angel
or the Lord of hosts:
said unto me
Cry thou; proclaim
publish
declare in the hearing of the people
for their comfort and encouragement. The
Targum renders it
"prophesy":
saying
Thus saith the Lord of hosts
I am jealous for Jerusalem
and for Zion
with a great jealousy; which is expressive of
his conjugal affection for his church and people
his zeal for their good
and
his indignation at their enemies
and of the vengeance he would execute on
them.
Zechariah 1:15 15 I
am exceedingly angry with the nations at ease; For I was a little angry
And
they helped—but with evil intent.”
YLT
15And [with] great wrath I am
wroth against the nations who are at ease
For I was a little wroth
and they
assisted -- for evil.
And I am very sore
displeased with the heathen that are at ease
.... The
Chaldeans and Persians
and other nations
enemies of the Jews
who were now
free from war
and enjoyed great prosperity
when the state and condition of
the Jews was very low and discouraging:
for I was but a little displeased: that is
with his people
the Jews
for their ingratitude
idolatry
and immorality; and which
displeasure he showed by suffering them to be carried into captivity; see Isaiah 54:8
and they helped forward the affliction; that is
the
heathens
among whom the Jews were carried captive; they added to their
affliction; they oppressed them more than they ought to have done
and more
than was agreeable to the will of God and right in his sight; and they insulted
them in their misery
and rejoiced over them. The word עזר
in the Arabic language
signifies to "abound"F21"abundavit
multiplicavit"
Golius
col. 1705. Castel. col. 2721. עזר
"Jazar
cum ע punctato
exuberavit
abundavit
multus fuit"
Schindler. Lex. Pentaglot. col. 1307. ; and the meaning is
that they abounded in bringing evil upon the people of the Jews; they
multiplied their afflictions and distresses.
Zechariah 1:16 16 ‘Therefore
thus says the Lord: “I am returning to Jerusalem with mercy; My house shall be built
in it
” says the Lord of hosts
“And a surveyor’s
line shall be stretched out over Jerusalem.”’
YLT
16Therefore
thus said
Jehovah: I have turned to Jerusalem with mercies
My house is built in it
An
affirmation of Jehovah of Hosts
And a line is stretched over Jerusalem.
Therefore thus saith the
Lord
I am returned to Jerusalem with mercies
.... Having returned the
people of the Jews from their captivity to Jerusalem
in which he had shown
abundant mercy to them:
my house shall be built in it
saith the Lord of hosts; meaning the
temple where he dwelt and was worshipped; the foundation of which had been laid
two months before this prophecy was delivered
Haggai 2:18 and
which should be raised up and finished
notwithstanding all the opposition of
the enemy
and the discouragements of the people:
and a line shall be stretched forth upon Jerusalem; to measure
with it
and build by it
the wall
streets
and houses of Jerusalem. The
meaning is
that not only the temple should be built
but the city likewise
and that in great order
and with great exactness and symmetry; see Zechariah 2:1. The
Targum paraphrases it
"upon the building of the walls of Jerusalem".
Zechariah 1:17 17 “Again
proclaim
saying
‘Thus says the Lord of hosts: “My
cities shall again spread out through prosperity; The Lord will again comfort Zion
And will again choose Jerusalem.”’”
YLT
17Again call
saying: Thus
said Jehovah of Hosts
Again do my cities overflow from good
And Jehovah hath
again comforted Zion
And He hath fixed again on Jerusalem.'
Cry yet
saying
.... That is
"prophesy again"
as the Targum paraphrases it; publish and declare
openly before all:
Thus saith the Lord of hosts
My cities through prosperity shall
yet be spread abroad; or
according to the Targum
"the cities of my people shall
be yet filled with good"; and so the Septuagint and Vulgate Latin
versions
"my cities shall yet flow with good things"; with all
temporal prosperity and happiness; which was fulfilled in the times of
Nehemiah
Zerubbabel
and the Maccabees; and especially in the times of the
Messiah
when
in a spiritual sense
they were filled with good; with him who
is goodness itself
and with all blessings of grace in him; and with the good
news and glad tidings of the everlasting Gospel preached by him and his
apostles; or
the meaning is
through the increase of men
and the affluence of
all temporal mercies
not only the city of Jerusalem
but other cities of
Judea
called the Lord's
because of his peculiar regard unto them
should be
enlarged
and be spread here and there; or rather
abound with plenty of all
good things
as the word in the ArabicF23Vid. Schultens
Origines
Hebr. l. 1. c. 4. sect. 4. p. 116. language signifies:
and the Lord shall yet comfort Zion
and shall yet choose
Jerusalem; for his habitation
building again the city and temple in it:
according to Capellus
though the temple was finished in the sixth year of
Darius
Ezra 6:15 yet the
rebuilding of Jerusalem was not till seventy years after; namely
in the
twentieth year of Artaxerxes Longimanus
in which Nehemiah was sent to rebuild
it
Nehemiah 2:1 for
Darius reigned thirty six years; Xerxes
who succeeded him
reigned twenty
years; and in the twentieth of Artaxerxes the walls of Jerusalem were rebuilt
by Nehemiah; so that from the finishing of the temple are to be reckoned thirty
years of the remainder of the reign of Darius
twenty years of Xerxes
and as
many of Artaxerxes; and he observes that the seventieth number thrice occurs in
the restoration of the Jews
not without mystery
as it should seem: from the
Babylonish captivity under Jeconiah
to the putting an end to it by Cyrus
were
seventy years; from the taking of Jerusalem and the destruction of the temple
under Zedekiah
to the rebuilding of it under Darius Hystaspis
were also
seventy years; then from the rebuilding of the temple to the rebuilding of
Jerusalem under Artaxerxes Longimanus were likewise seventy years; so that the
walls of Jerusalem lay in ruins twice seventy years
that is
one hundred and
forty years; and it may be further observed
that from the decree granted to Nehemiah
in the twentieth year of Artaxerxes
seven weeks
or forty nine years
are
allowed in Daniel's prophecy for the finishing that event; namely
the building
again the walls and streets of Jerusalem in troublesome times
Daniel 9:25 which
carries the completion of this affair so many years further; which
when
effected
would be a comfort to Zion
the inhabitants of it
and all that
wished well unto it; and be a proof and evidence of God's choice of it for his
worship and service; and
especially
this was fulfilled by bringing into
Jerusalem
and the temple there
the messenger of the covenant
the Messiah
the Consolation of Israel; and this may have a further reference to the latter
day
when the people of the Jews shall be converted
and all Israel shall be
saved; which will be the consolation of them
and show that God has chosen
them
and not cast them off.
Zechariah 1:18 18 Then
I raised my eyes and looked
and there were four horns.
YLT
18And I lift up mine eyes
and look
and lo
four horns.
Then I lifted up mine eyes
.... To behold
another vision which follows:
and saw
and behold four horns; either iron ones
such
as Zedekiah the son of Chenaanah made to push the Syrians with
1 Kings 22:11 or
horns of beasts
as the horns of unicorns
to which the horns of Joseph are
compared
Deuteronomy 33:17
and signify kingdoms or kings
and these very powerful and mighty; and so the
Targum interprets them of "four kingdoms"; and which Kimchi and
Abarbinel understand of the four monarchies
Babylonian
Persian
Grecian
and
Roman; so ten horns
in Daniel 7:24 design
ten kings or kingdoms; unless rather
seeing these horns were such who had
already distressed and scattered Judah
Israel
and Jerusalem; and two of the
above monarchies were not yet in being
the Grecian and Roman
when this vision
was seen; and one of those that were
were friends to the Jews
as the Persians;
they may in general signify all the enemies of the Jews that were round about
them
on the four corners of them; as the Syrians
Assyrians
and Babylonians
on the north; the Ammonites and Moabites on the east; the Edomites and
Egyptians on the south; and the Philistines on the west; as Junius thinks.
Cocceius interprets them of four kings
Shalmaneser
Nebuchadnezzar
Xerxes
and Artaxerxes the first
called Longimanus; and may be applied to the
antichristian states
Pagan and Papal
in the various parts of the world
called horns
Daniel 7:24.
Zechariah 1:19 19 And
I said to the angel who talked with me
“What are these?” So he answered
me
“These are the horns that have scattered Judah
Israel
and
Jerusalem.”
YLT
19And I say unto the
messenger who is speaking with me
`What [are] these?' And he saith unto me
`These [are] the horns that have scattered Judah
Israel
and Jerusalem.'
And I said unto the angel
that talked with me
.... Zechariah 1:9
What be these? that is
who do these
horns signify? and what or whom do they represent?
and he answered me
These are the horns which have
scattered Judah
Israel
and Jerusalem; which may design the
distresses
vexations
and captivities of the people of Israel by their
enemies
as by the Moabites
Ammonites
&c. in the times of the judges; and
the captivity of the ten tribes of Israel by Shalmaneser; and of the two tribes
of Benjamin and Judah
and of the destruction of Jerusalem
by Nebuchadnezzar;
when they were ventilated or fanned
as the wordF24אשר זרו "quae
ventilaverunt"
V. L. Pagninus
Montanus
Vatablus
Drusius
Cocceius.
signifies
and so scattered abroad; see Jeremiah 6:11 and
also their troubles in the times of the Medes and Persians
under Cambyses
until this second year of Darius; and may likewise have reference prophetically
to their after troubles and captivity by the Romans; and to Rome Pagan
which
persecuted and scattered the churches of Christ and people of God in the
several parts of the world; and the antichristian states
the persecutors of
the same.
Zechariah 1:20 20 Then
the Lord showed me four craftsmen.
YLT
20And Jehovah doth shew me
four artizans.
And the Lord showed me
four carpenters. To saw and cut in pieces the four horns; or rather "four
blacksmiths"F25חרשים "fabros
ferrarios"
Pembellus
Sanctius
Burkius. ; these horns were horns of
iron; so the word is rendered a "smith" in 1 Samuel 13:19 and
indeed it signifies both a worker in wood and a worker in iron; and who are
sometimes distinguished by what they work in
whether wood or iron; see Isaiah 44:12. The
Jews sayF26T. Bab. Succa
fol. 52. 2. these four carpenters are
Messiah ben David
Messiah ben Ephraim
Elijah
and the priest of
righteousness; or
as elsewhereF1Shirhashirim Rabba
fol. 11. 4.
Vid. Bemidbar Rabba
sect. 14. fol. 111. 4.
Elijah
the King Messiah
Melchizedek
and he that was anointed for war; though Kimchi much better
interprets them of the kings
the princes above
who preside over kingdoms
that is
the angels; and so Jerom and Theodoret; who have been sometimes
employed in the destruction of the enemies of God's people
or in preventing
them doing the mischief they otherwise would; and even the several monarchies
themselves have been the means of destroying each other; so the Babylonians
were destroyed by the Medes and Persians; the Persians by the Grecians; the
Grecians by the Romans; and the Romans by the Goths
Hunns
Vandals
&c. in
the western part of the empire; and by the Saracens and Turks in the eastern
part of it: and they may be applied to the apostles of Christ
who were chiefly
mechanics
mean and illiterate persons
yet workmen in the Gospel
that need
not to be ashamed; and who were sent by Christ into the four parts of the
world
to spread his Gospel
set up his interest
and pull down the kingdom of
Satan: and since the Jews make the Messiah himself one of these carpenters
they have no reason to upbraid or be offended at Jesus our Messiah being a
carpenter
and a carpenter's son
as in Matthew 13:55 and
Kimchi owns that their ancient Rabbins explain this verse of the days of the
Messiah.
Zechariah 1:21 21 And
I said
“What are these coming to do?” So he said
“These are the horns
that scattered Judah
so that no one could lift up his head; but the craftsmen[a] are coming
to terrify them
to cast out the horns of the nations that lifted up their
horn against the land of Judah to scatter it.”
YLT
21And I say
`What [are]
these coming in to do?' And He speaketh
saying: `These [are] the horns that
have scattered Judah
so that no one hath lifted up his head
and these come in
to trouble them
to cast down the horns of the nations who are lifting up a
horn against the land of Judah -- to scatter it.'
Then said I
What come
these to do?.... That is
these four carpenters; for
being artificers or
workmen
as the Targum renders the word
the prophet concluded there was some
work for them to do:
And he spake
saying; meaning the angel that
talked with him
and interpreted the visions to him:
These are the horns which have scattered Judah; not that the
carpenters were the horns
for these two are distinct from
and opposite to
one another. The words should rather be rendered
"these horns which have
scattered Judah"
as before said
Zechariah 1:19
so that no man did lift up his head; or
as the Targum
paraphrases it
"did not suffer" (a man) "to go with an erect
stature"; but
through oppression
sorrow
and misery
was obliged to
stoop
and bow
and hang down his head:
but these are come to fray them; these carpenters are
come to frighten the horns
to put terror into those kings and kingdoms;
to cast out the horns of the Gentiles; to destroy
their kingdoms
and take away their power from them:
which lifted up their horns over the land of Judah to
scatter it: who make use of their power
and do harm to the people of
Israel
and triumph and insult over them; see Psalm 75:4 all
which may be applied to the ministers of the Gospel
who are workmen; and whose
business it is to fight or terrify the horns
wicked men
even men in power
the enemies of Christ's church and people; by their preaching
which has made a
Felix to tremble; by their prayers
which they have been more afraid of than an
army of men
as Mary queen of Scots said of the prayers of John Knox; and by
their good lives and conversations
which made Herod stand in fear of John the
Baptist; nay
even they have been a terror to the devil himself
and have been
the means of casting him
and his principalities and powers
out of the Gentile
world
and out of both the bodies and souls of men; and of casting down the
strong holds of sin
and of breaking in pieces the kingdom and interest of
Satan
and of building up the churches of Christ; the work of these spiritual
carpenters is to cut down men
comparable to strong
sturdy
and lofty trees
for the pride and haughtiness of their hearts
the stiffness and stubbornness
of their wills
and for their show of goodliness and beauty: this is done by
the ministry of the word
the cutting doctrines of it
accompanied with the
Spirit and power of God; as it is said
"I have hewed them by the
prophets
I have slain them by
the words of my mouth"
Hosea 6:5 whereas
when before
they grew up and stood on their own bottom
their morality
civility
and works of righteousness; now they are cut down
and die to all
these things
as to any hope of salvation by them; and then
as the carpenter
smooths and planes a timber he has hewed
and fitly frames it together
and
joints it in
and lays it on a good foundation; so do Gospel ministers
as
instruments in the hands of God
after hewing and cutting work through the
ministration of the law
the killing letter
and which works wrath; speak
comfortably to such souls
by directing them to the blood and righteousness of
Christ for pardon of sin and justification of life; and ministerially lay them
in the spiritual building
the church; or advise and exhort them to submit to
the ordinances of Christ
and join themselves to Gospel churches; and
above
all things
instruct them to build on Christ
the sure foundation in Zion; and
ministerially lay him as the alone foundation to build upon for life and
salvation
and not upon any works of righteousness done by them; and put them
upon walking according to the line and rule of the divine word
in matters of
worship
discipline
and conversation: and as there were in the first times of
the Gospel many such builders
and have been more or less since; so there will
be many more in the latter day
who will be very successfully employed in
building
repairing
and beautifying the church of God; see Isaiah 58:12. Some
by the four carpenters understand Zerubbabel
Joshua
Ezra
and Nehemiah; and
so
by the four horns
those that opposed them in building the city and temple
as Rehum
Shimshai
Sanballat
and Tobiah; but these seem too inferior
governors to be signified by horns; nor did they do what is here ascribed to
them; rather their nations
Samaritans
Arabians
Ammonites
and Philistines
are meant.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)