<title type="x-s3"><reference osisRef="Hag.2.20-Hag.2.23">Hag 2:20-23</reference>. Fourth Prophecy. God's promise through Zerubbabel to Israel of safety in the coming commotions.</title>

<hi type="bold">20. the month--</hi>the ninth in the second year of Darius. The same date as Prophecy III (<reference osisRef="Hag.2.10">Hag 2:10</reference>).

Hag 2:20-23. Fourth Prophecy. God's promise through Zerubbabel to Israel of safety in the coming commotions. 20. the month-- the ninth in the second year of Darius. The same date as Prophecy III (Hag 2:10).


<hi type="bold">21. to Zerubbabel--</hi>Perhaps Zerubbabel had asked as to the convulsions foretold (<reference osisRef="Hag.2.6">Hag 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>). This is the reply: The Jews had been led to fear that these convulsions would destroy their national existence. Zerubbabel, therefore, as their civil leader and representative is addressed, not Joshua, their religious leader. Messiah is the antitypical Zerubbabel, their national Representative and King, with whom God the Father makes the covenant wherein they, as identified with Him, are assured of safety in God's electing love (compare <reference osisRef="Hag.2.23">Hag 2:23</reference>, "will make thee as a signet"; "I have chosen thee").

<hi type="bold">shake ... heavens--</hi>(see on <reference osisRef="Hag.2.6">Hag 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>); violent political convulsions accompanied with physical prodigies (<reference osisRef="Matt.24.7">Mt 24:7</reference>, <reference osisRef="Matt.24.29">29</reference>).

21. to Zerubbabel-- Perhaps Zerubbabel had asked as to the convulsions foretold (Hag 2:6, 7). This is the reply: The Jews had been led to fear that these convulsions would destroy their national existence. Zerubbabel, therefore, as their civil leader and representative is addressed, not Joshua, their religious leader. Messiah is the antitypical Zerubbabel, their national Representative and King, with whom God the Father makes the covenant wherein they, as identified with Him, are assured of safety in God's electing love (compare Hag 2:23, "will make thee as a signet"; "I have chosen thee"). shake... heavens-- (see on Hag 2:6, 7); violent political convulsions accompanied with physical prodigies (Mt 24:7, 29).


22. All other world kingdoms are to be overthrown to make way for Christ's universal kingdom (<reference osisRef="Dan.2.44">Da 2:44</reference>). War chariots are to give place to His reign of peace (<reference osisRef="Mic.5.10">Mi 5:10</reference>; <reference osisRef="Zech.9.10">Zec 9:10</reference>).

22. All other world kingdoms are to be overthrown to make way for Christ's universal kingdom (Da 2:44). War chariots are to give place to His reign of peace (Mi 5:10; Zec 9:10).


<hi type="bold">23. take thee--</hi>under My protection and to promote thee and thy people to honor (<reference osisRef="Ps.78.70">Psa 78:70</reference>).

<hi type="bold">a signet--</hi>(<reference osisRef="Song.8.6">So 8:6</reference>; <reference osisRef="Jer.22.24">Jr 22:24</reference>). A ring with a seal on it; the legal representative of the owner; generally of precious stones and gold, &c., and much valued. Being worn on the finger, it was an object of constant regard. In all which points of view the theocratic people, and their representative, Zerubbabel the type, and Messiah his descendant the Antitype, are regarded by God. The safety of Israel to the end is guaranteed in Messiah, in whom God hath chosen them as His own (<reference osisRef="Isa.42.1">Is 42:1</reference>; <reference osisRef="Isa.43.10">43:10</reference>; <reference osisRef="Isa.44.1">44:1</reference>; <reference osisRef="Isa.49.3">49:3</reference>). So the spiritual Israel is sealed in their covenant head by His Spirit (<reference osisRef="2Cor.1.20">2Co 1:20</reference>, <reference osisRef="1Cor.1.22">22</reference>; <reference osisRef="Eph.1.4">Ep 1:4</reference>, 13, 14). All is ascribed, not to the merits of Zerubbabel, but to God's gratuitous choice. Christ is the "signet" on God's hand: always in the Father's presence, ever pleasing in his sight. The signet of an Eastern monarch was the sign of delegated authority; so Christ (<reference osisRef="Matt.28.18">Mt 28:18</reference>; <reference osisRef="John.5.22">Joh 5:22</reference>, <reference osisRef="John.5.23">23</reference>). <chapter eID="Hag.2"/>

23. take thee-- under My protection and to promote thee and thy people to honor (Psa 78:70). a signet-- (So 8:6; Jr 22:24). A ring with a seal on it; the legal representative of the owner; generally of precious stones and gold, &c., and much valued. Being worn on the finger, it was an object of constant regard. In all which points of view the theocratic people, and their representative, Zerubbabel the type, and Messiah his descendant the Antitype, are regarded by God. The safety of Israel to the end is guaranteed in Messiah, in whom God hath chosen them as His own (Is 42:1; 43:10; 44:1; 49:3). So the spiritual Israel is sealed in their covenant head by His Spirit (2Co 1:20, 22; Ep 1:4, 13, 14). All is ascribed, not to the merits of Zerubbabel, but to God's gratuitous choice. Christ is the "signet" on God's hand: always in the Father's presence, ever pleasing in his sight. The signet of an Eastern monarch was the sign of delegated authority; so Christ (Mt 28:18; Joh 5:22, 23).


<milestone n="THE BOOK OF ZECHARIAH" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF ZECHARIAH</title>

THE BOOK OF ZECHARIAH


<title type="x-IS">INTRODUCTION</title>
 The name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (<reference osisRef="Zech.6.13">Zec 6:13</reference>). He is called "the son of Berechiah the son of Iddo" (<reference osisRef="Zech.1.1">Zec 1:1</reference>); but simply "the son of Iddo" in <reference osisRef="Ezra.5.1">Ezr 5:1</reference>; <reference osisRef="Ezra.6.14">6:14</reference>. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (<reference osisRef="Neh.12.4">Ne 12:4</reference>).

<hi type="bold">Zechariah entered early on his prophetic functions (<reference osisRef="Zech.2.4">Zec 2:4</reference>); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (<reference osisRef="Matt.23.35">Mt 23:35</reference>) as slain between the porch and the altar, must have been the one called the son of Jehoiada in <reference osisRef="2Chr.24.21">2Ch 24:21</reference>, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to <reference osisRef="Matt.27.9">Mt 27:9</reference> quoting <reference osisRef="Zech.11.12">Zec 11:12</reference>, <reference osisRef="Zech.11.13">13</reference> as the words of Jeremiah, Mede doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in <reference osisRef="Matt.27.9">Mt 27:9</reference>. The quotation there is not to the letter copied from Zechariah, <reference osisRef="Jer.18.1">Jr 18:1</reference>, 2; 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. Hengstenberg similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in <reference osisRef="Jer.18.1-Jer.19.15">Jr 18:1-19:15</reference>, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" [Mt 27:8, 9], now bought by "the reward of iniquity" [Ac 1:18] in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--</hi>a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. Lightfoot (referring to B. Bathra and Kimchi) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.

 The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, <reference osisRef="Zech.1.7">Zec 1:7</reference>, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [Henderson]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (<reference osisRef="Zech.9.1">Zec 9:1</reference>; <reference osisRef="Zech.12.1">12:1</reference>) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews' polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.

<hi type="bold">The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--</hi>diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Zech.1.1-Zech.1.17">Zec 1:1-17</reference>. Introductory Exhortation to Repentance. The Visions. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers.</title>

1. See Introduction.

INTRODUCTION The name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Ne 12:4). Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mt 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mt 27:9 quoting Zec 11:12, 13 as the words of Jeremiah, Mede doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mt 27:9. The quotation there is not to the letter copied from Zechariah, Jr 18:1, 2; 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. Hengstenberg similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jr 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" [Mt 27:8, 9], now bought by "the reward of iniquity" [Ac 1:18] in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse-- a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. Lightfoot (referring to B. Bathra and Kimchi) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this. The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [Henderson]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews' polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters. The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel-- diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes. CHAPTER 1 Zec 1:1-17. Introductory Exhortation to Repentance. The Visions. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. 1. See Introduction.


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 (<reference osisRef="Hag.1.4-Hag.1.8">Hag 1:4-8</reference>).

<hi type="bold">sore displeased--</hi>Hebrew, "displeased with a displeasure," that is, vehemently, with no common displeasure, exhibited in the destruction of the Jews' city and in their captivity.

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.


<hi type="bold">3. saith the Lord of hosts--</hi>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.

<hi type="bold">Turn ye unto me ... and I will turn--</hi>that is, and then, as the sure consequence, "I will turn unto you" (Mal 3:7; <reference osisRef="Jas.4.8">Jas 4:8</reference>; compare also <reference osisRef="Jer.3.12">Jr 3:12</reference>; <reference osisRef="Ezek.18.30">Eze 18:30</reference>; <reference osisRef="Mic.7.19">Mi 7:19</reference>). 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]. (<reference osisRef="Hag.1.6">Hag 1:6</reference>).

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; Jas 4:8; compare also Jr 3:12; Eze 18:30; Mi 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).


<hi type="bold">4. Be ye not as your fathers--</hi>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 (<reference osisRef="2Chr.36.15">2Ch 36:15</reference>, <reference osisRef="2Chr.36.16">16</reference>).

<hi type="bold">the former prophets--</hi>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.

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 (2Ch 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.


<hi type="bold">5. Your fathers ... and the prophets, do they live for ever?--</hi>In contrast to "My words" (<reference osisRef="Zech.1.6">Zec 1:6</reference>), which "endure for ever" (<reference osisRef="1Pet.1.25">1Pe 1:25</reference>). "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."

5. Your fathers... and the prophets, do they live for ever?-- In contrast to "My words" (Zec 1:6), which "endure for ever" (1Pe 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."


<hi type="bold">6. statutes--</hi>My determined purposes to punish for sin.

<hi type="bold">which I commanded my servants--</hi>namely, to announce to your fathers.

<hi type="bold">did they not take hold--</hi>that is, overtake, as a foe overtakes one fleeing.

<hi type="bold">they returned--</hi>Turning from their former self-satisfaction, they recognized their punishment as that which God's prophets had foretold.

<hi type="bold">thought to do--</hi>that is, decreed to do. Compare with this verse <reference osisRef="Lam.2.17">La 2:17</reference>.

<hi type="bold">our ways--</hi>evil ways (<reference osisRef="Jer.4.18">Jr 4:18</reference>; <reference osisRef="Jer.17.10">17:10</reference>; <reference osisRef="Jer.23.2">23:2</reference>).

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 La 2:17. our ways-- evil ways (Jr 4:18; 17:10; 23:2).


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 (<reference osisRef="Zech.1.1">Zec 1:1</reference>).

<hi type="bold">Sebat--</hi>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.

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 (Zec 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.


<hi type="bold">8. by night--</hi>The Jews begin their day with sunset; therefore the night which preceded the twenty-fourth day of the month is meant (<reference osisRef="Zech.1.7">Zec 1:7</reference>).

<hi type="bold">a man--</hi>Jehovah, the second person of the Trinity, manifested in man's form, an earnest of the incarnation; called the "angel of Jehovah" (<reference osisRef="Zech.1.11">Zec 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>), "Jehovah the angel of the covenant" (Mal 3:1; compare <reference osisRef="Gen.16.7">Ge 16:7</reference> with <reference osisRef="Zech.1.13">Zec 1:13</reference>; <reference osisRef="Gen.22.11">Ge 22:11</reference> with <reference osisRef="Zech.1.12">Zec 1:12</reference>; <reference osisRef="Exod.3.2">Ex 3:2</reference> with <reference osisRef="Zech.1.4">Zec 1:4</reference>). Being at once divine and human, He must be God and man in one person.

<hi type="bold">riding--</hi>implying swiftness in executing God's will in His providence; hastening to help His people.

<hi type="bold">red horse--</hi>the color that represents bloodshed: implying vengeance to be inflicted on the foes of Israel (compare <reference osisRef="2Kgs.3.22">2Ki 3:22</reference>; <reference osisRef="Isa.63.1">Is 63:1</reference>, 2; <reference osisRef="Rev.6.4">Re 6:4</reference>); also fiery zeal.

<hi type="bold">among the myrtle trees--</hi>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, <reference osisRef="Ps.132.14">Psa 132:14</reference>) among them, is a guarantee for her safety, lowly though she now be.

<hi type="bold">in the bottom--</hi>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."

<hi type="bold">red horses--</hi>that is, horsemen mounted on red horses; <reference osisRef="Zech.1.10">Zec 1:10</reference>, <reference osisRef="1Cor.1.11">11</reference>, confirm this view.

<hi type="bold">speckled ... white--</hi>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 <reference osisRef="Zech.6.2">Zec 6:2</reference>, <reference osisRef="Zech.6.3">3</reference>). God has ministers of every kind for promoting the interests of His Church.

8. by night-- The Jews begin their day with sunset; therefore the night which preceded the twenty-fourth day of the month is meant (Zec 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" (Zec 1:11, 12), "Jehovah the angel of the covenant" (Mal 3:1; compare Ge 16:7 with Zec 1:13; Ge 22:11 with Zec 1:12; Ex 3:2 with Zec 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 2Ki 3:22; Is 63:1, 2; Re 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; Zec 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 Zec 6:2, 3). God has ministers of every kind for promoting the interests of His Church.


<hi type="bold">9. the angel that talked with me--</hi>not the "man upon the red horse," as is evident from <reference osisRef="Zech.1.10">Zec 1:10</reference>, where he (the Divine Angel) is distinguished from the "angel that talked with me" (the phrase used of him, <reference osisRef="Zech.1.13">Zec 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>; <reference osisRef="Zech.2.3">Zec 2:3</reference>; <reference osisRef="2Cor.4.1">4:1</reference>, <reference osisRef="2Cor.4.5">4, 5</reference>; <reference osisRef="2Cor.5.5">5:5</reference>, <reference osisRef="2Cor.5.10">10</reference>; <reference osisRef="2Cor.6.4">6:4</reference>), that is, the interpreting angel. The Hebrew for "with me," or, "in me" (<reference osisRef="Num.12.8">Nu 12:8</reference>), implies internal, intimate communication [Jerome].

<hi type="bold">show thee--</hi>reveal to thy mental vision.

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


<hi type="bold">10. answered--</hi>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.

<hi type="bold">Lord hath sent to walk to and fro through the earth--</hi>If "Satan walks to and fro in the earth" (implying restless activity) on errands of mischief to God's people (<reference osisRef="Job.1.7">Job 1:7</reference>), the Lord sends other angels to "walk to and fro" with unceasing activity everywhere to counterwork Satan's designs, and to defend His people (<reference osisRef="Ps.34.7">Psa 34:7</reference>; <reference osisRef="Ps.91.11">91:11</reference>; <reference osisRef="Ps.103.20">103:20</reference>, <reference osisRef="Ps.103.21">21</reference>; <reference osisRef="Heb.1.14">He 1:14</reference>).

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; 91:11; 103:20, 21; He 1:14).


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 <reference osisRef="Zech.1.12">Zec 1:12</reference>. 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.

<hi type="bold">sitteth still--</hi>dwells surely.

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 Zec 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.


12. Not only does Messiah stand among His people (the "myrtles," <reference osisRef="Zech.1.8">Zec 1:8</reference>), but intercedes for them with the Father ("Lord," or "Jehovah of hosts") effectively (<reference osisRef="Zech.1.13">Zec 1:13</reference>; <reference osisRef="Heb.7.25">He 7:25</reference>). Compare <reference osisRef="Ps.102.13-Ps.102.20">Psa 102:13-20</reference>; <reference osisRef="Isa.62.6">Is 62:6</reference>, <reference osisRef="Isa.62.7">7</reference>, as to Judah's restoration in answer to prayer.

<hi type="bold">answered and said--</hi>said in continuation of the discourse: proceeded to say.

<hi type="bold">how long--</hi>Messiah's people pray similarly to their Head. <reference osisRef="Rev.6.10">Re 6:10</reference>, "How long," &c. Heretofore it was vain to pray, but now that the divinely appointed "threescore and ten years" (<reference osisRef="Jer.25.11">Jr 25:11</reference>; <reference osisRef="Jer.29.10">29:10</reference>) 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.).

12. Not only does Messiah stand among His people (the "myrtles," Zec 1:8), but intercedes for them with the Father ("Lord," or "Jehovah of hosts") effectively (Zec 1:13; He 7:25). Compare Psa 102:13-20; Is 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. Re 6:10, "How long," &c. Heretofore it was vain to pray, but now that the divinely appointed "threescore and ten years" (Jr 25:11; 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.).


<hi type="bold">13. the Lord--</hi>Jehovah, called "the angel of the Lord (Jehovah)" (<reference osisRef="Zech.1.12">Zec 1:12</reference>).

<hi type="bold">good words and comfortable words--</hi>literally, "words, consolations." The subject of these consolatory words is stated in <reference osisRef="Zech.1.14">Zec 1:14</reference>, &c.; the promise of full re-establishment, <reference osisRef="Jer.29.10">Jr 29:10</reference>, <reference osisRef="Jer.29.11">11</reference> (compare <reference osisRef="Isa.57.18">Is 57:18</reference>; <reference osisRef="Hos.11.8">Ho 11:8</reference>).

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


<hi type="bold">14. Cry--</hi>Proclaim so as to be heard clearly by all (<reference osisRef="Isa.40.6">Is 40:6</reference>; <reference osisRef="Isa.58.1">58:1</reference>).

<hi type="bold">I am jealous for Jerusalem--</hi>As a husband jealous for his wife, wronged by others, so Jehovah is for Judah, who has been injured wantonly by the heathen (<reference osisRef="Zech.8.2">Zec 8:2</reference>; <reference osisRef="Num.25.11">Nu 25:11</reference>, <reference osisRef="Num.25.13">13</reference>; <reference osisRef="1Kgs.19.10">1Ki 19:10</reference>; <reference osisRef="Joel.2.18">Joe 2:18</reference>).

14. Cry-- Proclaim so as to be heard clearly by all (Is 40:6; 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 (Zec 8:2; Nu 25:11, 13; 1Ki 19:10; Joe 2:18).


<hi type="bold">15. very sore displeased with the heathen--</hi>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 (<reference osisRef="Jer.30.11">Jr 30:11</reference>). God's instruments for chastising His people, when He has done with them, He casts into the fire.

<hi type="bold">are at ease--</hi>carnally secure. A stronger phrase than "is at rest" (<reference osisRef="Zech.1.11">Zec 1:11</reference>). 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.

<hi type="bold">helped forward the affliction--</hi>afflicted My people more than I desired. The heathen sought the utter extinction of Judah to gratify their own ambition and revenge (<reference osisRef="Isa.47.6">Is 47:6</reference>; <reference osisRef="Ezek.25.3">Eze 25:3</reference>, <reference osisRef="Ezek.25.6">6</reference>; Ob 10-17).

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 (Jr 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" (Zec 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 (Is 47:6; Eze 25:3, 6; Ob 10-17).


<hi type="bold">16. I am returned--</hi>whereas in anger I had before withdrawn from her (<reference osisRef="Hos.5.15">Ho 5:15</reference>).

<hi type="bold">with mercies--</hi>not merely of one kind, nor once only, but repeated mercies.

<hi type="bold">my house shall be built--</hi>which at this time (the second year of Darius, <reference osisRef="Zech.1.1">Zec 1:1</reference>) had only its foundations laid (<reference osisRef="Hag.2.18">Hag 2:18</reference>). It was not completed till the sixth year of Darius (<reference osisRef="Ezra.6.15">Ezr 6:15</reference>).

<hi type="bold">line--</hi>(<reference osisRef="Job.38.5">Job 38:5</reference>). The measuring-line for building, not hastily, but with measured regularity. Not only the temple, but Jerusalem also was to be rebuilt (<reference osisRef="Neh.2.3">Ne 2:3</reference>, &c.; compare <reference osisRef="Zech.2.1">Zec 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>). Also, as to the future temple and city, <reference osisRef="Ezek.41.3">Eze 41:3</reference>; 42:1-44:31; 45:6.

16. I am returned-- whereas in anger I had before withdrawn from her (Ho 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, Zec 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 (Ne 2:3, &c.; compare Zec 2:1, 2). Also, as to the future temple and city, Eze 41:3; 42:1-44:31; 45:6.


<hi type="bold">17. yet--</hi>though heretofore lying in abject prostration.

<hi type="bold">My cities--</hi>not only Jerusalem, but the subordinate cities of Judah. God claims them all as peculiarly His, and therefore will restore them.

<hi type="bold">through prosperity ... spread abroad--</hi>or overflow; metaphor from an overflowing vessel or fountain (compare <reference osisRef="Prov.5.16">Pr 5:16</reference>) [Pembellus]. Abundance of fruits of the earth, corn and wine, and a large increase of citizens, are meant; also spiritual prosperity.

<hi type="bold">comfort Zion--</hi>(<reference osisRef="Isa.40.1">Is 40:1</reference>, 2; 51:3).

<hi type="bold">choose--</hi>(<reference osisRef="Zech.2.12">Zec 2:12</reference>; <reference osisRef="2Cor.3.2">3:2</reference>; <reference osisRef="Isa.14.1">Is 14:1</reference>). 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.

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 Pr 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-- (Is 40:1, 2; 51:3). choose-- (Zec 2:12; 3:2; Is 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.


<title type="x-s3"><reference osisRef="Zech.1.18-Zech.1.21">Zec 1:18-21</reference>. Second Vision. The power of the Jews foes shall be dissipated.</title>

<hi type="bold">18. four horns--</hi>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 (<reference osisRef="Rev.17.3">Re 17:3</reference>, <reference osisRef="Rev.17.12">12</reference>). 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 (<reference osisRef="Neh.4.7">Ne 4:7</reference>); 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 Græco-Macedonia was to succeed (as <reference osisRef="Zech.9.13">Zec 9:13</reference> foretells), and Rome the fourth and last, was to follow (Da 2:1-49; 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 (<reference osisRef="Jer.51.2">Jr 51:2</reference>; <reference osisRef="Ezek.5.10">Eze 5:10</reference>, <reference osisRef="Ezek.5.12">12</reference>). 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 <reference osisRef="Zech.6.1">Zec 6:1</reference> to the four world kingdoms.

Zec 1:18-21. Second Vision. The power of the Jews foes shall be dissipated. 18. 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 (Re 17:3, 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 (Ne 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 Græco-Macedonia was to succeed (as Zec 9:13 foretells), and Rome the fourth and last, was to follow (Da 2:1-49; 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 (Jr 51:2; Eze 5:10, 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 Zec 6:1 to the four world kingdoms.


<hi type="bold">19. Judah, Israel--</hi>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.

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.


<hi type="bold">20. four carpenters--</hi>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.

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.


<hi type="bold">21. These are the horns--</hi>rather, Those, namely, the horns being distinguished from the "carpenters," or destroying workmen ("skilful to destroy," <reference osisRef="Exod.21.31">Ex 21:31</reference>), intended in the "these" of the question.

<hi type="bold">no man ... lift up his head--</hi>so depressed were they with a heavy weight of evils (<reference osisRef="Job.10.15">Job 10:15</reference>).

<hi type="bold">to fray--</hi>to strike terror into them (<reference osisRef="Ezek.30.9">Eze 30:9</reference>).

<hi type="bold">lifted up ... horn--</hi>in the haughtiness of conscious strength (<reference osisRef="Ps.75.4">Psa 75:4</reference>, <reference osisRef="Ps.75.5">5</reference>) tyrannizing over Judah (<reference osisRef="Ezek.34.21">Eze 34:21</reference>). <chapter eID="Zech.1"/>

21. These are the horns-- rather, Those, namely, the horns being distinguished from the "carpenters," or destroying workmen ("skilful to destroy," Ex 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).


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Zech.2.1-Zech.2.13">Zec 2:1-13</reference>. Third Vision. The man with the measuring-line.</title>
 The city shall be fully restored and enlarged (<reference osisRef="Zech.2.2-Zech.2.5">Zec 2:2-5</reference>). Recall of the exiles (<reference osisRef="Zech.2.6">Zec 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>). Jehovah will protect His people and make their foes a spoil unto them (<reference osisRef="Zech.2.8">Zec 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>). The nations shall be converted to Jehovah, as the result of His dwelling manifestly amidst His people (<reference osisRef="Zech.2.10-Zech.2.13">Zec 2:10-13</reference>).

<hi type="bold">1. man with a measuring-line--</hi>the same image to represent the same future fact as in <reference osisRef="Ezek.40.3">Eze 40:3</reference>; <reference osisRef="Ezek.47.4">47:4</reference>. The "man" is Messiah (see on <reference osisRef="Zech.1.8">Zec 1:8</reference>), who, by measuring Jerusalem, is denoted as the Author of its coming restoration. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration.

CHAPTER 2 Zec 2:1-13. Third Vision. The man with the measuring-line. The city shall be fully restored and enlarged (Zec 2:2-5). Recall of the exiles (Zec 2:6, 7). Jehovah will protect His people and make their foes a spoil unto them (Zec 2:8, 9). The nations shall be converted to Jehovah, as the result of His dwelling manifestly amidst His people (Zec 2:10-13). 1. man with a measuring-line-- the same image to represent the same future fact as in Eze 40:3; 47:4. The "man" is Messiah (see on Zec 1:8), who, by measuring Jerusalem, is denoted as the Author of its coming restoration. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration.


<hi type="bold">2. To measure Jerusalem--</hi>(Compare <reference osisRef="Rev.11.1">Re 11:1</reference>; <reference osisRef="Rev.21.15">21:15</reference>, <reference osisRef="Rev.21.16">16</reference>).

<hi type="bold">to see what is the breadth ... what is the length--</hi>rather, "what is to be the due breadth and length."

2. To measure Jerusalem-- (Compare Re 11:1; 21:15, 16). to see what is the breadth... what is the length-- rather, "what is to be the due breadth and length."


<hi type="bold">3. angel that talked with me ... another angel--</hi>The interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah (<reference osisRef="Zech.2.4">Zec 2:4</reference>). Those who perform God's will must not merely creep, nor walk, but run with alacrity.

<hi type="bold">went forth--</hi>namely, from me (Zechariah).

<hi type="bold">went out--</hi>from the measuring angel.

3. angel that talked with me... another angel-- The interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah (Zec 2:4). Those who perform God's will must not merely creep, nor walk, but run with alacrity. went forth-- namely, from me (Zechariah). went out-- from the measuring angel.


<hi type="bold">4. this young man--</hi>So Zechariah is called as being still a youth when prophetically inspired [Grotius]. Or, he is so called in respect to his ministry or service (compare <reference osisRef="Num.11.27">Nu 11:27</reference>; <reference osisRef="Josh.1.1">Jos 1:1</reference>) [Vatablus]. Naturally the "angel that talked with" Zechariah is desired to "speak to" him the further communications to be made from the Divine Being.

<hi type="bold">towns without walls for the multitude ... Cattle--</hi>So many shall be its inhabitants that all could not be contained within the walls, but shall spread out in the open country around (<reference osisRef="Esth.9.19">Es 9:19</reference>); and so secure shall they be as not to need to shelter themselves and their cattle behind walls. So hereafter Judea is to be "the land of unwalled villages" (<reference osisRef="Ezek.38.11">Eze 38:11</reference>). Spiritually, now the Church has extended herself beyond the walls (<reference osisRef="Eph.2.14">Ep 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>) of Mosaic ordinances and has spread from cities to country villages, whose inhabitants gave their Latin name (pagani) to pagans, as being the last in parting with heathenism.

4. this young man-- So Zechariah is called as being still a youth when prophetically inspired [Grotius]. Or, he is so called in respect to his ministry or service (compare Nu 11:27; Jos 1:1) [Vatablus]. Naturally the "angel that talked with" Zechariah is desired to "speak to" him the further communications to be made from the Divine Being. towns without walls for the multitude... Cattle-- So many shall be its inhabitants that all could not be contained within the walls, but shall spread out in the open country around (Es 9:19); and so secure shall they be as not to need to shelter themselves and their cattle behind walls. So hereafter Judea is to be "the land of unwalled villages" (Eze 38:11). Spiritually, now the Church has extended herself beyond the walls (Ep 2:14, 15) of Mosaic ordinances and has spread from cities to country villages, whose inhabitants gave their Latin name (pagani) to pagans, as being the last in parting with heathenism.


<hi type="bold">5. I ... wall of fire round--</hi>Compare <reference osisRef="Zech.2.4">Zec 2:4</reference>. Yet as a city needs some wall, I Jehovah will act as one of fire which none durst approach (<reference osisRef="Zech.9.8">Zec 9:8</reference>; <reference osisRef="Isa.26.1">Is 26:1</reference>).

<hi type="bold">glory in the midst--</hi>not only a defense from foes outside, but a glory within (<reference osisRef="Isa.60.19">Is 60:19</reference>; <reference osisRef="Rev.21.23">Re 21:23</reference>). The same combination of "glory and defense" is found in <reference osisRef="Isa.4.5">Is 4:5</reference>, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Compare Elisha in Dothan (<reference osisRef="2Kgs.6.17">2Ki 6:17</reference>). As God is to be her "glory," so she shall be His "glory" (<reference osisRef="Isa.62.3">Is 62:3</reference>).

5. I... wall of fire round-- Compare Zec 2:4. Yet as a city needs some wall, I Jehovah will act as one of fire which none durst approach (Zec 9:8; Is 26:1). glory in the midst-- not only a defense from foes outside, but a glory within (Is 60:19; Re 21:23). The same combination of "glory and defense" is found in Is 4:5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Compare Elisha in Dothan (2Ki 6:17). As God is to be her "glory," so she shall be His "glory" (Is 62:3).


<hi type="bold">6. flee from the land of the north--</hi>that is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (<reference osisRef="Deut.28.64">De 28:64</reference>; <reference osisRef="Jer.16.15">Jr 16:15</reference>; <reference osisRef="Ezek.17.21">Eze 17:21</reference>). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (<reference osisRef="Zech.2.7-Zech.2.9">Zec 2:7-9</reference>). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (<reference osisRef="Isa.48.20">Is 48:20</reference>; <reference osisRef="Jer.50.8">Jr 50:8</reference>; <reference osisRef="Jer.51.6">51:6</reference>, <reference osisRef="Jer.51.45">45</reference>). Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [Calvin and Pembellus].

<hi type="bold">for I have spread you abroad--</hi>The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.

6. flee from the land of the north-- that is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (De 28:64; Jr 16:15; Eze 17:21). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (Zec 2:7-9). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Is 48:20; Jr 50:8; 51:6, 45). Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [Calvin and Pembellus]. for I have spread you abroad-- The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.


<hi type="bold">7. O Zion ... daughter of Babylon--</hi>Thou whose only sure dwelling is "Zion," inseparably connected with the temple, art altogether out of thy place in "dwelling with the daughter of Babylon" (that is, Babylon and her people, <reference osisRef="Ps.137.8">Psa 137:8</reference>; <reference osisRef="Isa.1.8">Is 1:8</reference>).

<hi type="bold">After the glory--</hi>After restoring the "glory" (<reference osisRef="Zech.2.5">Zec 2:5</reference>; <reference osisRef="Isa.4.5">Is 4:5</reference>; <reference osisRef="Rom.9.4">Ro 9:4</reference>) of Jehovah's presence to Jerusalem, He (God the Father) hath commissioned ME (God the Son, <reference osisRef="Isa.48.16">Is 48:16</reference>, the Divine Angel: God thus being at once the Sender and the Sent) to visit in wrath "the nations which spoiled you." Messiah's twofold office from the Father is: (1) to glorify His Church; (2) to punish its foes (<reference osisRef="2Thess.1.7-2Thess.1.10">2Th 1:7-10</reference>). Both offices manifest His glory (<reference osisRef="Prov.16.4">Pr 16:4</reference>).

<hi type="bold">toucheth ... the apple of his eye--</hi>namely, of Jehovah's eye (<reference osisRef="Deut.32.10">De 32:10</reference>; <reference osisRef="Ps.17.8">Psa 17:8</reference>; <reference osisRef="Prov.7.2">Pr 7:2</reference>). The pupil, or aperture, through which rays pass to the retina, is the tenderest part of the eye; the member which we most sedulously guard from hurt as being the dearest of our members; the one which feels most acutely the slightest injury, and the loss of which is irreparable.

7. O Zion... daughter of Babylon-- Thou whose only sure dwelling is "Zion," inseparably connected with the temple, art altogether out of thy place in "dwelling with the daughter of Babylon" (that is, Babylon and her people, Psa 137:8; Is 1:8). After the glory-- After restoring the "glory" (Zec 2:5; Is 4:5; Ro 9:4) of Jehovah's presence to Jerusalem, He (God the Father) hath commissioned ME (God the Son, Is 48:16, the Divine Angel: God thus being at once the Sender and the Sent) to visit in wrath "the nations which spoiled you." Messiah's twofold office from the Father is: (1) to glorify His Church; (2) to punish its foes (2Th 1:7-10). Both offices manifest His glory (Pr 16:4). toucheth... the apple of his eye-- namely, of Jehovah's eye (De 32:10; Psa 17:8; Pr 7:2). The pupil, or aperture, through which rays pass to the retina, is the tenderest part of the eye; the member which we most sedulously guard from hurt as being the dearest of our members; the one which feels most acutely the slightest injury, and the loss of which is irreparable.


<hi type="bold">9. shake ... hand--</hi>A mere wave of God's hand can prostrate all foes (compare <reference osisRef="Ruth.1.13">Ru 1:13</reference>; <reference osisRef="Job.31.21">Job 31:21</reference>; <reference osisRef="Isa.11.15">Is 11:15</reference>; <reference osisRef="Isa.19.16">19:16</reference>; <reference osisRef="Acts.13.11">Ac 13:11</reference>).

<hi type="bold">a spoil to their servants--</hi>to the Jews whom they had once as their slaves (compare <reference osisRef="Isa.14.2">Is 14:2</reference>). As the Jews' state between the return from Babylon and Christ's coming was checkered with much adversity, this prophecy can only have its fulfilment under Christ.

<hi type="bold">sent me--</hi>(<reference osisRef="Isa.48.16">Is 48:16</reference>; <reference osisRef="Isa.61.1">61:1</reference>; <reference osisRef="John.10.36">Joh 10:36</reference>).

9. shake... hand-- A mere wave of God's hand can prostrate all foes (compare Ru 1:13; Job 31:21; Is 11:15; 19:16; Ac 13:11). a spoil to their servants-- to the Jews whom they had once as their slaves (compare Is 14:2). As the Jews' state between the return from Babylon and Christ's coming was checkered with much adversity, this prophecy can only have its fulfilment under Christ. sent me-- (Is 48:16; 61:1; Joh 10:36).


<hi type="bold">10. I will dwell in ... midst of thee--</hi>primarily at Messiah's first advent (<reference osisRef="Ps.40.7">Psa 40:7</reference>; <reference osisRef="John.1.14">Joh 1:14</reference>; <reference osisRef="Col.2.9">Col 2:9</reference>; <reference osisRef="1Tim.3.16">1Ti 3:16</reference>); more fully at His second advent (<reference osisRef="Isa.40.10">Is 40:10</reference>). So <reference osisRef="Zech.9.9">Zec 9:9</reference>, where see on <reference osisRef="Zech.9.9">Zec 9:9</reference> (<reference osisRef="Isa.12.6">Is 12:6</reference>; <reference osisRef="Ezek.37.27">Eze 37:27</reference>; <reference osisRef="Zeph.3.14">Zep 3:14</reference>). Meanwhile God dwells spiritually in His people (<reference osisRef="2Cor.6.16">2Co 6:16</reference>).

10. I will dwell in... midst of thee-- primarily at Messiah's first advent (Psa 40:7; Joh 1:14; Col 2:9; 1Ti 3:16); more fully at His second advent (Is 40:10). So Zec 9:9, where see on Zec 9:9 (Is 12:6; Eze 37:27; Zep 3:14). Meanwhile God dwells spiritually in His people (2Co 6:16).


<hi type="bold">11. many nations ... joined to the Lord in that day--</hi>The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of the Gentiles (<reference osisRef="1Kgs.8.41">1Ki 8:41</reference>). Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending offerings [Grotius]. But all this is but a shadow of the future conversion of the Gentiles which shall result from Jehovah dwelling in Jerusalem (<reference osisRef="Ps.102.15">Psa 102:15</reference>, <reference osisRef="Ps.102.16">16</reference>; <reference osisRef="Phil.2.10">Php 2:10</reference>, <reference osisRef="2Cor.2.11">11</reference>).

<hi type="bold">sent me unto thee--</hi>"unto thee" is here added to the same formula (<reference osisRef="Zech.2.9">Zec 2:9</reference>). Zion first shall "know (generally) that Jehovah of hosts hath sent" Messiah, by the judgments inflicted by Him on her foes. Subsequently, she shall know experimentally the particular sending of Messiah unto her. Jehovah here says, "I will dwell," and then that Jehovah of hosts sent Him; therefore Jehovah the Sender and Jehovah the Sent must be One.

11. many nations... joined to the Lord in that day-- The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of the Gentiles (1Ki 8:41). Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending offerings [Grotius]. But all this is but a shadow of the future conversion of the Gentiles which shall result from Jehovah dwelling in Jerusalem (Psa 102:15, 16; Php 2:10, 11). sent me unto thee-- "unto thee" is here added to the same formula (Zec 2:9). Zion first shall "know (generally) that Jehovah of hosts hath sent" Messiah, by the judgments inflicted by Him on her foes. Subsequently, she shall know experimentally the particular sending of Messiah unto her. Jehovah here says, "I will dwell," and then that Jehovah of hosts sent Him; therefore Jehovah the Sender and Jehovah the Sent must be One.


<hi type="bold">12. Judah his portion in the holy land--</hi>Lest the joining of the Gentile "nations to Jehovah" (<reference osisRef="Zech.2.11">Zec 2:11</reference>) should lead the Jews to fear that their peculiar relation to Him (<reference osisRef="Deut.4.20">De 4:20</reference>; <reference osisRef="Deut.9.29">9:29</reference>; <reference osisRef="Deut.32.9">32:9</reference>) as "His inheritance" should cease, this verse is added to assure them of His making them so hereafter "again."

<hi type="bold">choose Jerusalem again--</hi>The course of God's grace was interrupted for a time, but His covenant was not set aside (<reference osisRef="Rom.11.28">Ro 11:28</reference>, <reference osisRef="Rom.11.29">29</reference>); the election was once for all, and therefore shall hold good for ever.

12. Judah his portion in the holy land-- Lest the joining of the Gentile "nations to Jehovah" (Zec 2:11) should lead the Jews to fear that their peculiar relation to Him (De 4:20; 9:29; 32:9) as "His inheritance" should cease, this verse is added to assure them of His making them so hereafter "again." choose Jerusalem again-- The course of God's grace was interrupted for a time, but His covenant was not set aside (Ro 11:28, 29); the election was once for all, and therefore shall hold good for ever.


<hi type="bold">13. Be silent, O all flesh--</hi>(<reference osisRef="Hab.2.20">Ha 2:20</reference>). "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people!" The address is both to the Gentile foes, who prided themselves on their power as if irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1) they are but "flesh," weak and ignorant; (2) He is Jehovah, all-wise and all-powerful; (3) He is already "raised up out of His place," and who can stand before Him? [Pembellus], (<reference osisRef="Ps.76.8">Psa 76:8</reference>, <reference osisRef="Ps.76.9">9</reference>).

<hi type="bold">he is raised up out of his holy habitation--</hi>that is, out of heaven (<reference osisRef="Deut.26.15">De 26:15</reference>; <reference osisRef="2Chr.30.27">2Ch 30:27</reference>; <reference osisRef="Isa.63.15">Is 63:15</reference>), to judge and avenge His people (<reference osisRef="Isa.26.21">Is 26:21</reference>); or, "out of His holy" temple, contemptible and incomplete as it looked then when Zechariah urged them to rebuild it [Calvin]. But the call to all to "be silent" is rather when God has come forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, before taking up His dwelling in Zion and the temple. However, <reference osisRef="Ps.50.1">Psa 50:1</reference>, 2 ("Out of Zion"), <reference osisRef="Ps.50.3">Psa 50:3</reference> (compare <reference osisRef="Hab.2.3">Ha 2:3</reference>), <reference osisRef="Ps.50.4">Psa 50:4</reference>, favors Calvin's view. God is now "silent" while the Gentile foe speaks arrogance against His people; but "our God shall come and no longer keep silence"; then in turn must all flesh "be silent" before Him. <chapter eID="Zech.2"/>

13. Be silent, O all flesh-- (Ha 2:20). "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people!" The address is both to the Gentile foes, who prided themselves on their power as if irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1) they are but "flesh," weak and ignorant; (2) He is Jehovah, all-wise and all-powerful; (3) He is already "raised up out of His place," and who can stand before Him? [Pembellus], (Psa 76:8, 9). he is raised up out of his holy habitation-- that is, out of heaven (De 26:15; 2Ch 30:27; Is 63:15), to judge and avenge His people (Is 26:21); or, "out of His holy" temple, contemptible and incomplete as it looked then when Zechariah urged them to rebuild it [Calvin]. But the call to all to "be silent" is rather when God has come forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, before taking up His dwelling in Zion and the temple. However, Psa 50:1, 2 ("Out of Zion"), Psa 50:3 (compare Ha 2:3), Psa 50:4, favors Calvin's view. God is now "silent" while the Gentile foe speaks arrogance against His people; but "our God shall come and no longer keep silence"; then in turn must all flesh "be silent" before Him.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Zech.3.1-Zech.3.10">Zec 3:1-10</reference>. Fourth Vision. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch.</title>

1. Joshua as high priest (<reference osisRef="Hag.1.1">Hag 1:1</reference>) represents "Jerusalem" (<reference osisRef="Zech.3.2">Zec 3:2</reference>), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (<reference osisRef="Ezra.3.2">Ezr 3:2</reference>, <reference osisRef="Ezra.3.6">3, 6</reference>; <reference osisRef="Ps.135.2">Psa 135:2</reference>). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (<reference osisRef="Num.35.12">Nu 35:12</reference>).

<hi type="bold">he showed me--</hi>"He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" (<reference osisRef="Zech.3.3">Zec 3:3</reference>) are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (<reference osisRef="Zech.3.8">Zec 3:8</reference>), a scion of their own royal line of David (<reference osisRef="Isa.11.1">Is 11:1</reference>). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (<reference osisRef="Rev.12.10">Re 12:10</reference>). Compare <reference osisRef="Rev.11.8">Re 11:8</reference>, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare <reference osisRef="Job.1.9">Job 1:9</reference>).

<hi type="bold">Satan--</hi>the Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice (<reference osisRef="1John.2.1">1Jo 2:1</reference>).

<hi type="bold">standing at his right hand--</hi>the usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant (<reference osisRef="Ps.109.6">Psa 109:6</reference>). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah (<reference osisRef="Luke.1.11">Lu 1:11</reference>), who supplants Satan from his place as accuser. Some hence explain Jude 9 as referring to this passage: "the body of Moses" being thus the Jewish Church, for which Satan contended as his by reason of its sins; just as the "body of Christ" is the Christian Church. However, Jude 9 plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds.

CHAPTER 3 Zec 3:1-10. Fourth Vision. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. 1. Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2, 3, 6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Nu 35:12). he showed me-- "He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" (Zec 3:3) are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (Zec 3:8), a scion of their own royal line of David (Is 11:1). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (Re 12:10). Compare Re 11:8, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare Job 1:9). Satan-- the Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice (1Jo 2:1). standing at his right hand-- the usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant (Psa 109:6). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah (Lu 1:11), who supplants Satan from his place as accuser. Some hence explain Jude 9 as referring to this passage: "the body of Moses" being thus the Jewish Church, for which Satan contended as his by reason of its sins; just as the "body of Christ" is the Christian Church. However, Jude 9 plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds.


<hi type="bold">2. the Lord--</hi>Jehovah, hereby identified with the "angel of the Lord (Jehovah)" (<reference osisRef="Zech.3.1">Zec 3:1</reference>).

<hi type="bold">rebuke thee--</hi>twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice.

<hi type="bold">chosen Jerusalem--</hi>(<reference osisRef="Rom.9.16">Ro 9:16</reference>; <reference osisRef="Rom.11.5">11:5</reference>). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (<reference osisRef="John.15.16">Joh 15:16</reference>) rebuts Satan's charge against Jerusalem (<reference osisRef="Zech.1.17">Zec 1:17</reference>; 2:12; <reference osisRef="Rom.8.33">Ro 8:33</reference>, 34, 37), represented by Joshua (compare in the great atonement, <reference osisRef="Lev.16.6-Lev.16.20">Le 16:6-20</reference>, &c.), not that she may continue in sin, but be freed from it (<reference osisRef="Zech.3.7">Zec 3:7</reference>).

<hi type="bold">brand plucked out of ... fire--</hi>(<reference osisRef="Amos.4.11">Am 4:11</reference>; <reference osisRef="1Pet.4.18">1Pe 4:18</reference>; Jude 23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (<reference osisRef="Zech.3.3">Zec 3:3</reference>, <reference osisRef="Zech.4.9">4, 9</reference>), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (<reference osisRef="Ps.89.30-Ps.89.35">Psa 89:30-35</reference>; <reference osisRef="Phil.1.6">Php 1:6</reference>).

2. the Lord-- Jehovah, hereby identified with the "angel of the Lord (Jehovah)" (Zec 3:1). rebuke thee-- twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice. chosen Jerusalem-- (Ro 9:16; 11:5). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (Joh 15:16) rebuts Satan's charge against Jerusalem (Zec 1:17; 2:12; Ro 8:33, 34, 37), represented by Joshua (compare in the great atonement, Le 16:6-20, &c.), not that she may continue in sin, but be freed from it (Zec 3:7). brand plucked out of... fire-- (Am 4:11; 1Pe 4:18; Jude 23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (Zec 3:3, 4, 9), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (Psa 89:30-35; Php 1:6).


<hi type="bold">3. filthy garments--</hi>symbol of sin (<reference osisRef="Prov.30.12">Pr 30:12</reference>; <reference osisRef="Isa.4.4">Is 4:4</reference>; <reference osisRef="Isa.64.6">64:6</reference>); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity.

3. filthy garments-- symbol of sin (Pr 30:12; Is 4:4; 64:6); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity.


<hi type="bold">4. those that stood before him--</hi>the ministering angels (compare the phrase in <reference osisRef="1Kgs.10.8">1Ki 10:8</reference>; <reference osisRef="Dan.1.5">Da 1:5</reference>).

<hi type="bold">Take away the filthy garments--</hi>In <reference osisRef="Zech.3.9">Zec 3:9</reference> it is "remove the iniquity of that land"; therefore Joshua represents the land.

<hi type="bold">from him--</hi>literally, "from upon him"; pressing upon him as an overwhelming burden.

<hi type="bold">change of raiment--</hi>festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness (<reference osisRef="Matt.22.11">Mt 22:11</reference>). The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua (<reference osisRef="Heb.4.8">He 4:8</reference>), the Representative of Israel, the "kingdom of priests" (<reference osisRef="Exod.19.6">Ex 19:6</reference>); once clad in the filthy garments of our vileness, but being the chosen of the Father (<reference osisRef="Isa.42.1">Is 42:1</reference>; <reference osisRef="Isa.44.1">44:1</reference>; <reference osisRef="Isa.49.1-Isa.49.3">49:1-3</reference>), He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (<reference osisRef="Heb.8.1">He 8:1</reference>; <reference osisRef="Heb.9.24">9:24</reference>). Then, as the consequence (<reference osisRef="1Pet.2.5">1Pe 2:5</reference>), realized in the Church generally (<reference osisRef="Luke.15.22">Lu 15:22</reference>; <reference osisRef="Rev.19.8">Re 19:8</reference>), and in Israel in particular (<reference osisRef="Isa.61.10">Is 61:10</reference>; compare <reference osisRef="Isa.3.6">Is 3:6</reference>; <reference osisRef="Isa.66.21">66:21</reference>).

4. those that stood before him-- the ministering angels (compare the phrase in 1Ki 10:8; Da 1:5). Take away the filthy garments-- In Zec 3:9 it is "remove the iniquity of that land"; therefore Joshua represents the land. from him-- literally, "from upon him"; pressing upon him as an overwhelming burden. change of raiment-- festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness (Mt 22:11). The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua (He 4:8), the Representative of Israel, the "kingdom of priests" (Ex 19:6); once clad in the filthy garments of our vileness, but being the chosen of the Father (Is 42:1; 44:1; 49:1-3), He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (He 8:1; 9:24). Then, as the consequence (1Pe 2:5), realized in the Church generally (Lu 15:22; Re 19:8), and in Israel in particular (Is 61:10; compare Is 3:6; 66:21).


<hi type="bold">5. And I said--</hi>Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting the miter or priestly turban on Joshua: its fair color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriac version read it, "He then said," which is the easier reading; but the very difficulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text.

<hi type="bold">angel of ... Lord stood by--</hi>the Divine Angel had been sitting (the posture of a judge, <reference osisRef="Dan.7.9">Da 7:9</reference>); now He "stands" to see that Zechariah's prayer be executed, and then to give the charge (<reference osisRef="Zech.3.6">Zec 3:6</reference>, <reference osisRef="Zech.3.7">7</reference>).

5. And I said-- Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting the miter or priestly turban on Joshua: its fair color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriac version read it, "He then said," which is the easier reading; but the very difficulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text. angel of... Lord stood by-- the Divine Angel had been sitting (the posture of a judge, Da 7:9); now He "stands" to see that Zechariah's prayer be executed, and then to give the charge (Zec 3:6, 7).


<hi type="bold">6. protested--</hi>proceeded solemnly to declare. A forensic term for an affirmation on oath (<reference osisRef="Heb.6.17">He 6:17</reference>, <reference osisRef="Heb.6.18">18</reference>). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor.

6. protested-- proceeded solemnly to declare. A forensic term for an affirmation on oath (He 6:17, 18). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor.


7. God's choice of Jerusalem (<reference osisRef="Zech.3.2">Zec 3:2</reference>) was unto its sanctification (<reference osisRef="John.15.16">Joh 15:16</reference>; <reference osisRef="Rom.8.29">Ro 8:29</reference>); hence the charge here which connects the promised blessing with obedience.

<hi type="bold">my charge--</hi>the ordinances, ritual and moral (<reference osisRef="Num.3.28">Nu 3:28</reference>, <reference osisRef="Num.31.32">31, 32</reference>, <reference osisRef="Num.31.38">38</reference>; <reference osisRef="Josh.1.7-Josh.1.9">Jos 1:7-9</reference>; <reference osisRef="1Kgs.2.3">1Ki 2:3</reference>; <reference osisRef="Ezek.44.16">Eze 44:16</reference>).

<hi type="bold">judge my house--</hi>Thou shalt long preside over the temple ceremonial as high priest (<reference osisRef="Lev.10.10">Le 10:10</reference>; <reference osisRef="Ezek.44.23">Eze 44:23</reference>; Mal 2:7) [Grotius]. Or, rule over My house, that is, My people [Maurer] (<reference osisRef="Num.12.7">Nu 12:7</reference>; <reference osisRef="Hos.8.1">Ho 8:1</reference>). We know from <reference osisRef="Deut.17.9">De 17:9</reference> that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise judgment hereafter, as the reward of their present faithfulness (<reference osisRef="Dan.7.18">Da 7:18</reference>, <reference osisRef="Dan.7.22">22</reference>; <reference osisRef="Luke.19.17">Lu 19:17</reference>; <reference osisRef="1Cor.6.2">1Co 6:2</reference>); by virtue of their royal priesthood (<reference osisRef="Rev.1.6">Re 1:6</reference>).

<hi type="bold">keep my courts--</hi>guard My house from profanation.

<hi type="bold">places to walk--</hi>free ingress and egress (<reference osisRef="1Sam.18.16">1Sa 18:16</reference>; <reference osisRef="1Kgs.3.7">1Ki 3:7</reference>; <reference osisRef="1Kgs.15.17">15:17</reference>), so that thou mayest go through these ministering angels who stand by Jehovah (<reference osisRef="Zech.4.14">Zec 4:14</reference>; <reference osisRef="Zech.6.5">6:5</reference>; <reference osisRef="1Kgs.22.19">1Ki 22:19</reference>) into His presence, discharging thy priestly function. In <reference osisRef="Ezek.42.4">Eze 42:4</reference> the same Hebrew word is used of a walk before the priests' chambers in the future temple. Zechariah probably refers here to such a walk or way; Thou shalt not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. Hengstenberg translates, "I will give thee guides (from) among these," &c. But there is no "from" in the Hebrew; English Version is therefore better. Priests are called angels or "messengers" (Mal 2:7); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers (<reference osisRef="1Cor.11.10">1Co 11:10</reference>; compare <reference osisRef="Eccl.5.6">Ec 5:6</reference>; <reference osisRef="Eph.3.10">Ep 3:10</reference>; <reference osisRef="Rev.22.9">Re 22:9</reference>).

7. God's choice of Jerusalem (Zec 3:2) was unto its sanctification (Joh 15:16; Ro 8:29); hence the charge here which connects the promised blessing with obedience. my charge-- the ordinances, ritual and moral (Nu 3:28, 31, 32, 38; Jos 1:7-9; 1Ki 2:3; Eze 44:16). judge my house-- Thou shalt long preside over the temple ceremonial as high priest (Le 10:10; Eze 44:23; Mal 2:7) [Grotius]. Or, rule over My house, that is, My people [Maurer] (Nu 12:7; Ho 8:1). We know from De 17:9 that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise judgment hereafter, as the reward of their present faithfulness (Da 7:18, 22; Lu 19:17; 1Co 6:2); by virtue of their royal priesthood (Re 1:6). keep my courts-- guard My house from profanation. places to walk-- free ingress and egress (1Sa 18:16; 1Ki 3:7; 15:17), so that thou mayest go through these ministering angels who stand by Jehovah (Zec 4:14; 6:5; 1Ki 22:19) into His presence, discharging thy priestly function. In Eze 42:4 the same Hebrew word is used of a walk before the priests' chambers in the future temple. Zechariah probably refers here to such a walk or way; Thou shalt not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. Hengstenberg translates, "I will give thee guides (from) among these," &c. But there is no "from" in the Hebrew; English Version is therefore better. Priests are called angels or "messengers" (Mal 2:7); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers (1Co 11:10; compare Ec 5:6; Ep 3:10; Re 22:9).


<hi type="bold">8. Hear--</hi>On account of the magnitude of what He is about to say, He at once demands solemn attention.

<hi type="bold">thy fellows that sit before thee--</hi>thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president.

<hi type="bold">they are--</hi>From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (compare <reference osisRef="Zech.3.9">Zec 3:9</reference>).

<hi type="bold">men wondered at--</hi>Hebrew, "men of wonder," that is, having a typical character (<reference osisRef="Isa.8.18">Is 8:18</reference>; <reference osisRef="Isa.20.3">20:3</reference>; <reference osisRef="Ezek.12.11">Eze 12:11</reference>; <reference osisRef="Ezek.24.24">24:24</reference>). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His Priesthood (<reference osisRef="1Pet.2.5">1Pe 2:5</reference>; <reference osisRef="Rev.5.10">Re 5:10</reference>). This, its typical character, then, is a pledge to assure the desponding Jews that the priesthood shall be preserved till the great Antitype comes. There may be also an indirect reproof of the unbelief of the multitude who "wonder" at God's servants and even at God's Son incredulously (<reference osisRef="Ps.71.7">Psa 71:7</reference>; <reference osisRef="Isa.8.18">Is 8:18</reference>; <reference osisRef="Isa.53.1">53:1</reference>, &c.).

<hi type="bold">behold--</hi>marking the greatness of what follows.

<hi type="bold">my servant--</hi>the characteristic title of Messiah (<reference osisRef="Isa.42.1">Is 42:1</reference>; <reference osisRef="Isa.49.3">49:3</reference>; <reference osisRef="Isa.50.10">50:10</reference>; <reference osisRef="Isa.52.13">52:13</reference>; <reference osisRef="Isa.53.11">53:11</reference>; <reference osisRef="Ezek.34.23">Eze 34:23</reference>, <reference osisRef="Ezek.34.24">24</reference>).

<hi type="bold">the Branch--</hi>Messiah, a tender branch from the almost extinct royal line of David (<reference osisRef="Zech.6.12">Zec 6:12</reference>; <reference osisRef="Isa.4.2">Is 4:2</reference>; <reference osisRef="Isa.11.1">11:1</reference>; <reference osisRef="Jer.23.5">Jr 23:5</reference>; <reference osisRef="Jer.33.15">33:15</reference>). <reference osisRef="Luke.1.78">Lu 1:78</reference>, where for "day spring," "branch" may be substituted (Mal 4:2, however, favors English Version). The reference cannot be to Zerubbabel (as Grotius thinks), for he was then in the full discharge of his office, whereas "the Branch" here is regarded as future.

8. Hear-- On account of the magnitude of what He is about to say, He at once demands solemn attention. thy fellows that sit before thee-- thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president. they are-- From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (compare Zec 3:9). men wondered at-- Hebrew, "men of wonder," that is, having a typical character (Is 8:18; 20:3; Eze 12:11; 24:24). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His Priesthood (1Pe 2:5; Re 5:10). This, its typical character, then, is a pledge to assure the desponding Jews that the priesthood shall be preserved till the great Antitype comes. There may be also an indirect reproof of the unbelief of the multitude who "wonder" at God's servants and even at God's Son incredulously (Psa 71:7; Is 8:18; 53:1, &c.). behold-- marking the greatness of what follows. my servant-- the characteristic title of Messiah (Is 42:1; 49:3; 50:10; 52:13; 53:11; Eze 34:23, 24). the Branch-- Messiah, a tender branch from the almost extinct royal line of David (Zec 6:12; Is 4:2; 11:1; Jr 23:5; 33:15). Lu 1:78, where for "day spring," "branch" may be substituted (Mal 4:2, however, favors English Version). The reference cannot be to Zerubbabel (as Grotius thinks), for he was then in the full discharge of his office, whereas "the Branch" here is regarded as future.