Zechariah 1
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Zechariah 1
The Word of the LORD to Zechariah
1In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
§ 1. Title of the book, and author. The eighth month. This was called Bul before the Captivity (1Ki_6:38), and afterwards Marchesvan (Josephus, 'Ant.,' 1.3 3); it answered to parts of October and November, and was a time of rain. Haggai had first prophesied two months earlier. The second year of Darius. Being now under foreign rule, the prophet uses the regnal years of the king to whom his people were subject (see note on Hag_1:1). Son of Berechiah (see Introduction, § II.). The prophet. This appellation belongs to "Zechariah," as the LXX. and Vulgate take it. A comma should be inserted after "Iddo" here and in verse 7. Saying. The visions virtually spoke to him, communicated to him the Lord's will; but first he has to deliver the following warning.
§ 1. Title of the book, and author. The eighth month. This was called Bul before the Captivity (1Ki_6:38), and afterwards Marchesvan (Josephus, 'Ant.,' 1.3 3); it answered to parts of October and November, and was a time of rain. Haggai had first prophesied two months earlier. The second year of Darius. Being now under foreign rule, the prophet uses the regnal years of the king to whom his people were subject (see note on Hag_1:1). Son of Berechiah (see Introduction, § II.). The prophet. This appellation belongs to "Zechariah," as the LXX. and Vulgate take it. A comma should be inserted after "Iddo" here and in verse 7. Saying. The visions virtually spoke to him, communicated to him the Lord's will; but first he has to deliver the following warning.
2The LORD hath been sore displeased with your fathers.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
§ 2. The prophet admonishes the people not to follow their forefathers' evil example, but to turn to the Lord with all their heart.
Hath been sore displeased; literally, displeased with displeasure, which the versions render, ὠργίσθη ὀργὴν μεγάλην: iratus iracundia (cf. Zec_1:15). Not only events connected with their earlier history proved that God had been incensed with their forefathers, but the ruin of their kingdom, and the late Captivity, and the desolation around them, were evidence of the same sad truth.
§ 2. The prophet admonishes the people not to follow their forefathers' evil example, but to turn to the Lord with all their heart.
Hath been sore displeased; literally, displeased with displeasure, which the versions render, ὠργίσθη ὀργὴν μεγάλην: iratus iracundia (cf. Zec_1:15). Not only events connected with their earlier history proved that God had been incensed with their forefathers, but the ruin of their kingdom, and the late Captivity, and the desolation around them, were evidence of the same sad truth.
Turn Ye Unto Me
3Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Say thou unto them. The prophet shows why he has reminded them of their forefathers' sins and punishment. Saith the Lord of hosts. The expression recurs three times in this verse; it denotes the almightiness and infinite resources of God (see note A in the appendix to Archdeacon Perowne's edition of this prophet). Its constant repetition, as in Haggai, gives a certain heaviness to the prophet's style. Turn (return) ye unto me. He calls the people to repentance, partly, doubtless, with a view to their taking an active part in rebuilding the temple, thus carrying on the exhortations of Haggai, but also with reference to their general indevotion and laxity which Ezra afterwards had to reprove (see Ezr_9:2). Saith the Lord of hosts; literally, (it is) the utterance of Jehovah of hosts. This is a more threatening form than the mere "saith" in the other two places in this verse. And I will turn (return) unto you (Mal_3:7). God promises his favour on their repentance and better conduct; as Haggai had been commissioned to proclaim a return of fruitful seasons as soon as the people obeyed his word and attended diligently to the work before them (Hag_2:19). They were called now to attend to the pure worship of the Lord, as the sole condition of prosperity. It has been well observed that when it is said, "Turn ye unto me," etc; we are reminded of our free will; and when we cry, "Turn us, good Lord, and we shall be turned," we acknowledge the need of God's preventing grace.
Say thou unto them. The prophet shows why he has reminded them of their forefathers' sins and punishment. Saith the Lord of hosts. The expression recurs three times in this verse; it denotes the almightiness and infinite resources of God (see note A in the appendix to Archdeacon Perowne's edition of this prophet). Its constant repetition, as in Haggai, gives a certain heaviness to the prophet's style. Turn (return) ye unto me. He calls the people to repentance, partly, doubtless, with a view to their taking an active part in rebuilding the temple, thus carrying on the exhortations of Haggai, but also with reference to their general indevotion and laxity which Ezra afterwards had to reprove (see Ezr_9:2). Saith the Lord of hosts; literally, (it is) the utterance of Jehovah of hosts. This is a more threatening form than the mere "saith" in the other two places in this verse. And I will turn (return) unto you (Mal_3:7). God promises his favour on their repentance and better conduct; as Haggai had been commissioned to proclaim a return of fruitful seasons as soon as the people obeyed his word and attended diligently to the work before them (Hag_2:19). They were called now to attend to the pure worship of the Lord, as the sole condition of prosperity. It has been well observed that when it is said, "Turn ye unto me," etc; we are reminded of our free will; and when we cry, "Turn us, good Lord, and we shall be turned," we acknowledge the need of God's preventing grace.
4Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the LORD of hosts; Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the LORD.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
The former prophets have cried. Omit "have." The prophets referred to are those before the Captivity, both those whoso writings are extant, as Hosea, Joel, Amos, etc; and those whose names are mentioned in the historical books, e.g. Nathan, Gad, Shemaiah, Azariah, Hanaui, Elijah, Elisha, Micaiah (Pusey). (See similar complaints in 2Ki_17:13; 2Ch_36:15, etc.; Jer_25:3-8, which last passage seems to have been in Zechariah's mind.)
The former prophets have cried. Omit "have." The prophets referred to are those before the Captivity, both those whoso writings are extant, as Hosea, Joel, Amos, etc; and those whose names are mentioned in the historical books, e.g. Nathan, Gad, Shemaiah, Azariah, Hanaui, Elijah, Elisha, Micaiah (Pusey). (See similar complaints in 2Ki_17:13; 2Ch_36:15, etc.; Jer_25:3-8, which last passage seems to have been in Zechariah's mind.)
5Your fathers, where are they? and the prophets, do they live for ever?
Jamieson-Fausset-Brown
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."
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."
The Pulpit Commentary
To compel them to listen to the warning, he asks them, Your fathers, where are they! What became of those who paid no heed to the admonitions of the prophets? Have they not suffered dire calamities and perished miserably? And the prophets, do they live forever? They can teach and threaten no longer. It is true that the seers who warned your fathers are no more, but did not their words come true (see Zec_1:6)? Jerome referred these words to the false prophets, resting, doubtless, on Jer_37:19. But it is more natural to refer them to the "former prophets" mentioned above and in the following verse.
To compel them to listen to the warning, he asks them, Your fathers, where are they! What became of those who paid no heed to the admonitions of the prophets? Have they not suffered dire calamities and perished miserably? And the prophets, do they live forever? They can teach and threaten no longer. It is true that the seers who warned your fathers are no more, but did not their words come true (see Zec_1:6)? Jerome referred these words to the false prophets, resting, doubtless, on Jer_37:19. But it is more natural to refer them to the "former prophets" mentioned above and in the following verse.
6But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
My words. The words that God put into the mouths of the prophets (Jer_39:16; Lam_2:17). Statutes, usually applied to the Law, which the prophets had to announce and enforce; but it may mean "decrees" which God appointed (Zep_2:2). The LXX. inserts "receive ye" to govern these nouns. I commanded. The LXX. adds, ἐν πνεύματὶ μου, "by my inspiration." Did they not take hold of your fathers? Did they not overtake, etc.? Did not their threatened chastisements, however long delayed, reach your fathers in the end? And they returned; turned, as Zec_1:3, Zec_1:4. They turned so far as to acknowledge that the threats had been fully accomplished (see Dan_9:5; Ezr_9:6, etc.). Thought to do; παρατέτακται, "designed, purposed to do" (comp. Lam_2:17).
My words. The words that God put into the mouths of the prophets (Jer_39:16; Lam_2:17). Statutes, usually applied to the Law, which the prophets had to announce and enforce; but it may mean "decrees" which God appointed (Zep_2:2). The LXX. inserts "receive ye" to govern these nouns. I commanded. The LXX. adds, ἐν πνεύματὶ μου, "by my inspiration." Did they not take hold of your fathers? Did they not overtake, etc.? Did not their threatened chastisements, however long delayed, reach your fathers in the end? And they returned; turned, as Zec_1:3, Zec_1:4. They turned so far as to acknowledge that the threats had been fully accomplished (see Dan_9:5; Ezr_9:6, etc.). Thought to do; παρατέτακται, "designed, purposed to do" (comp. Lam_2:17).
The Vision of the Man Among the Myrtle Trees
7Upon the four and twentieth day of the eleventh month, which is the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
§ 3. The first vision: the horsemen in the myrtle grove.
In a series of visions it is now shown what is the nature of the restored theocracy, and what shall befall it. Thus were the people comforted by bearing God's purposes of mercy and the great future that awaited Israel. In this first vision it is revealed to Zechariah that the Gentile nations should be overthrown, and that whatever might be the present condition of the Jewish people, God's purpose of mercy toward them was unshaken and would be fulfilled. The four and twentieth day of the eleventh month, which is the month Sebat. This month (called here by its Chaldean name) answered to parts of January and February. It was three months since Zechariah had been called to the prophetical office, and five since the building of the temple had been resumed at Haggai's remonstrance. Meantime Haggai had concluded his mission by uttering his final prophecies two months ago, and now Zechariah carries on the revelation. A comparison of the months in the cuneiform inscriptions with the Hebrew will be found in Schrader, 'Keilinschriften,' 379, and in Dr. Wright's note on this verse. The word of the Lord. Thee visions with their explanations are in effect the oracle (see note on verse 1).
§ 3. The first vision: the horsemen in the myrtle grove.
In a series of visions it is now shown what is the nature of the restored theocracy, and what shall befall it. Thus were the people comforted by bearing God's purposes of mercy and the great future that awaited Israel. In this first vision it is revealed to Zechariah that the Gentile nations should be overthrown, and that whatever might be the present condition of the Jewish people, God's purpose of mercy toward them was unshaken and would be fulfilled. The four and twentieth day of the eleventh month, which is the month Sebat. This month (called here by its Chaldean name) answered to parts of January and February. It was three months since Zechariah had been called to the prophetical office, and five since the building of the temple had been resumed at Haggai's remonstrance. Meantime Haggai had concluded his mission by uttering his final prophecies two months ago, and now Zechariah carries on the revelation. A comparison of the months in the cuneiform inscriptions with the Hebrew will be found in Schrader, 'Keilinschriften,' 379, and in Dr. Wright's note on this verse. The word of the Lord. Thee visions with their explanations are in effect the oracle (see note on verse 1).
8I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
I saw by night; in the night; i.e. the night of the twenty-fourth day (Zec_1:7). The visions were seen in this one night at short intervals. There is nothing to make one suppose that they came in dreams (Isa_29:7). The prophet is awake, but whether he sees these scenes with his bodily eyes, or was rapt in ecstasy, cannot be decided. A man riding upon a red horse. This is the Angel of Jehovah, mentioned again in Zec_1:10 and in Zec_1:11, in both of which places the description, "that stood among the myrtle trees," serves to identify him. He is different from the interpreting angel, and is the leader of the company of horsemen that follow him. Keil and Wright consider that the rider on the red horse cannot be identified with the Angel of Jehovah, because otherwise he would have been represented as standing opposite to the other horsemen to receive the information which they brought him, and they would not have been spoken of as "behind" hint. But the expression in Zec_1:8 may mean merely that the prophet sets his eyes first on the leader and then on the attendants. Or in Zec_1:10 he is the spokesman who begins the account of the riders' doings, which these themselves complete in Zec_1:11. Thus there are in the scene only
(1) the prophet;
(2) the angel rider and his attendants; and
(3) the interpreting angel.
The red colour of the horse is supposed to represent war and bloodshed, as in Rev_6:4; but this seems unsuitable in this piece, where nothing of the kind is intimated, but rather the contrary (Rev_6:11). It is, indeed, impossible to affix any satisfactory explanation to the colour. If, as we may well suppose, this personage is the Angel of the covenant, who was the leader and guide of the Israelites (comp. Jos_5:13), his standing in the valley among the myrtles may represent the depressed and humbled condition of the chosen people, which yet was well pleasing unto God, like the sweet scent of odoriferous myrtles is agreeable to men. The myrtle trees. The myrtle is indigenous in the hilly regions of Northern Palestine, and is still seen in the glens near Jerusalem, though no longer on the Mount of Olives, where the returned captives found it when celebrating their first Feast of Tabernacles (Neh_8:15). In the bottom; the valley. Myrtles love such places. "Amantes littora myrtos" (Virgil, 'Georg.,' 4:124). The term would suit the valley of the Kidron. Others render, "the shady place," or "the tabernacle," but not so appropriately. LXX; ἀναμέσον τῶν [Alex; 860] ὀρέων τῶν κατασκίων, "between the shady mountains." The Greek translators seem to have borrowed their reading from Rev_6:1-17; where the chariots issue from between two mountains of brass. Behind him were them red horses; i.e. horses mounted by riders (Rev_6:11). Speckled. It is not clear what colour is meant by this word. The Revised Version gives sorrel; Wright, "bay or chestnut;" LXX; ψαροί καὶ ποιλίλοι: "dapple-grey and spotted;" Vulgate, varii. The Septuagint Version is probably a double rendering. The word occurs elsewhere only in Isa_16:8, where it is applied to the tendrils of the vitae. What is intended by the different colours of the horses is a matter of great dispute, and cannot be known. There is some reason for considering that they represent the world powers at this particular period—the Babylonian, the Medo-Persian, the Greek; three of those concerning which Daniel prophesied; the fourth, the Roman, not having yet come in view. The notion of tutelary angels, presiding over countries, was familiar to the Hebrew mind (see Dan_10:12, Dan_10:13, Dan_10:20, Dan_10:21). These horsemen are evidently not post couriers, but warriors on military service.
I saw by night; in the night; i.e. the night of the twenty-fourth day (Zec_1:7). The visions were seen in this one night at short intervals. There is nothing to make one suppose that they came in dreams (Isa_29:7). The prophet is awake, but whether he sees these scenes with his bodily eyes, or was rapt in ecstasy, cannot be decided. A man riding upon a red horse. This is the Angel of Jehovah, mentioned again in Zec_1:10 and in Zec_1:11, in both of which places the description, "that stood among the myrtle trees," serves to identify him. He is different from the interpreting angel, and is the leader of the company of horsemen that follow him. Keil and Wright consider that the rider on the red horse cannot be identified with the Angel of Jehovah, because otherwise he would have been represented as standing opposite to the other horsemen to receive the information which they brought him, and they would not have been spoken of as "behind" hint. But the expression in Zec_1:8 may mean merely that the prophet sets his eyes first on the leader and then on the attendants. Or in Zec_1:10 he is the spokesman who begins the account of the riders' doings, which these themselves complete in Zec_1:11. Thus there are in the scene only
(1) the prophet;
(2) the angel rider and his attendants; and
(3) the interpreting angel.
The red colour of the horse is supposed to represent war and bloodshed, as in Rev_6:4; but this seems unsuitable in this piece, where nothing of the kind is intimated, but rather the contrary (Rev_6:11). It is, indeed, impossible to affix any satisfactory explanation to the colour. If, as we may well suppose, this personage is the Angel of the covenant, who was the leader and guide of the Israelites (comp. Jos_5:13), his standing in the valley among the myrtles may represent the depressed and humbled condition of the chosen people, which yet was well pleasing unto God, like the sweet scent of odoriferous myrtles is agreeable to men. The myrtle trees. The myrtle is indigenous in the hilly regions of Northern Palestine, and is still seen in the glens near Jerusalem, though no longer on the Mount of Olives, where the returned captives found it when celebrating their first Feast of Tabernacles (Neh_8:15). In the bottom; the valley. Myrtles love such places. "Amantes littora myrtos" (Virgil, 'Georg.,' 4:124). The term would suit the valley of the Kidron. Others render, "the shady place," or "the tabernacle," but not so appropriately. LXX; ἀναμέσον τῶν [Alex; 860] ὀρέων τῶν κατασκίων, "between the shady mountains." The Greek translators seem to have borrowed their reading from Rev_6:1-17; where the chariots issue from between two mountains of brass. Behind him were them red horses; i.e. horses mounted by riders (Rev_6:11). Speckled. It is not clear what colour is meant by this word. The Revised Version gives sorrel; Wright, "bay or chestnut;" LXX; ψαροί καὶ ποιλίλοι: "dapple-grey and spotted;" Vulgate, varii. The Septuagint Version is probably a double rendering. The word occurs elsewhere only in Isa_16:8, where it is applied to the tendrils of the vitae. What is intended by the different colours of the horses is a matter of great dispute, and cannot be known. There is some reason for considering that they represent the world powers at this particular period—the Babylonian, the Medo-Persian, the Greek; three of those concerning which Daniel prophesied; the fourth, the Roman, not having yet come in view. The notion of tutelary angels, presiding over countries, was familiar to the Hebrew mind (see Dan_10:12, Dan_10:13, Dan_10:20, Dan_10:21). These horsemen are evidently not post couriers, but warriors on military service.
9Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
O my lord. The prophet speaks to the angel of the Lord, who answers briefly, and is succeeded by the interpreting angel. What are these? Not "who," but "what;" i.e. what do they signify? (comp. Amo_7:8). That talked with me; literally, as the LXX. and Vulgate, that spake in me. So Zec_1:13, Zec_1:14, and in the following visions. Hence some regard the expression as intimating a communication berne inwardly to the soul without the aid of external organs, or that the angel overpowered and influenced the prophet as the evil spirit possessed the demoniac. But the same term is used, as Dr. Wright points out, in the sense of to commune with a person (Num_12:6, Num_12:8; 1Sa_25:39), and to speak to a person (Hos_1:2; and perhaps Hab_2:1). It may, however, be that the angel of the Lord presented matters objectively, and the prophet's own angel interpreted subjectively. But the Authorized Version is probably correct. I will show thee. This he does through the chief angel (Zec_1:10).
O my lord. The prophet speaks to the angel of the Lord, who answers briefly, and is succeeded by the interpreting angel. What are these? Not "who," but "what;" i.e. what do they signify? (comp. Amo_7:8). That talked with me; literally, as the LXX. and Vulgate, that spake in me. So Zec_1:13, Zec_1:14, and in the following visions. Hence some regard the expression as intimating a communication berne inwardly to the soul without the aid of external organs, or that the angel overpowered and influenced the prophet as the evil spirit possessed the demoniac. But the same term is used, as Dr. Wright points out, in the sense of to commune with a person (Num_12:6, Num_12:8; 1Sa_25:39), and to speak to a person (Hos_1:2; and perhaps Hab_2:1). It may, however, be that the angel of the Lord presented matters objectively, and the prophet's own angel interpreted subjectively. But the Authorized Version is probably correct. I will show thee. This he does through the chief angel (Zec_1:10).
10And the man that stood among the myrtle trees answered and said, These are they whom the LORD hath sent to walk to and fro through the earth.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The man that stood, etc. The rider upon the red horse of Zec_1:8, the leader of the company of horsemen. Answered the question which the prophet had proposed, or answered in response to a sign from the interpreting angel. They whom the Lord hath sent, etc. These angelic ministers had been sent to traverse the earth and to report its condition (comp. Job_1:7; Job_2:2; Heb_1:14), and to guide it to the carrying out of God's purposes.
The man that stood, etc. The rider upon the red horse of Zec_1:8, the leader of the company of horsemen. Answered the question which the prophet had proposed, or answered in response to a sign from the interpreting angel. They whom the Lord hath sent, etc. These angelic ministers had been sent to traverse the earth and to report its condition (comp. Job_1:7; Job_2:2; Heb_1:14), and to guide it to the carrying out of God's purposes.
11And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
They answered. Having said who they were, the angel directs them to tell of their doings. The angel of the Lord. The "man riding upon the red horse" (Zec_1:8) is now called "the Angel of Jehovah." This term is usually held to denote a manifestation of the Logos, the Second Person of the Holy Trinity, assuming an angelic form or imparting his immediate presence to the revealer of his will. Sitteth still, and is at rest. The world was lying in proud security. There was no sign of that shaking of nations which Haggai (Hag_2:7, Hag_2:21, Hag_2:22) had foretold should precede the coming of Messiah and the restoration of Israel. In this second year of Darius, the empire, though suffering from internal disturbances, was outwardly at peace, and was threatened by no enemy at a distance. But the condition of the Jews was sad and disheartening; the temple still unbuilt, the walls of Jerusalem lying in ruins, themselves only a small remnant, exposed to the insults and attacks of jealous neighbours, living on sufferance as subjects of a heathen power, and no sign of the predicted salvation appearing,—this was their state. And the angel sees their despondency, recognizes their disappointment, and intercedes for them.
They answered. Having said who they were, the angel directs them to tell of their doings. The angel of the Lord. The "man riding upon the red horse" (Zec_1:8) is now called "the Angel of Jehovah." This term is usually held to denote a manifestation of the Logos, the Second Person of the Holy Trinity, assuming an angelic form or imparting his immediate presence to the revealer of his will. Sitteth still, and is at rest. The world was lying in proud security. There was no sign of that shaking of nations which Haggai (Hag_2:7, Hag_2:21, Hag_2:22) had foretold should precede the coming of Messiah and the restoration of Israel. In this second year of Darius, the empire, though suffering from internal disturbances, was outwardly at peace, and was threatened by no enemy at a distance. But the condition of the Jews was sad and disheartening; the temple still unbuilt, the walls of Jerusalem lying in ruins, themselves only a small remnant, exposed to the insults and attacks of jealous neighbours, living on sufferance as subjects of a heathen power, and no sign of the predicted salvation appearing,—this was their state. And the angel sees their despondency, recognizes their disappointment, and intercedes for them.
The Angel's Intercession for Jerusalem
12Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?
Jamieson-Fausset-Brown
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.).
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.).
The Pulpit Commentary
Answered. He answered the feeling in the prophet's mind, the unexpressed longing of his heart. O Lord of hosts. The angel is the intercessor for the people. So Christ prays to the Father (Joh_17:1-26.). How long wilt thou not have mercy, etc.? He prays that the weary waiting for deliverance may speedily come to an end, and Jerusalem be restored, and Judaea be again inhabited by a happy population. These three score and ten years. The predicted seventy years of captivity (Jer_25:11; Jer_29:10) were past; it was time that the punishment should cease. There are two computations of this period. The first dates from the first capture of Jerusalem by Nebuchadnezzar, B.C. 606, when Judaea was made tributary to Babylon (2Ki_24:1 : 2Ch_36:6; Dan_1:1, etc.), unto the return of the company of exiles under Zerubbabel, B.C. 536; the second dates from the final destruction of Jerusalem, B.C. 588, unto the second year of Darius, B.C. 519, when Zechariah saw these visions. However reckoned, the dark period was now over; might they not now expect the commotion among the nations which was to precede their own restitution?
Answered. He answered the feeling in the prophet's mind, the unexpressed longing of his heart. O Lord of hosts. The angel is the intercessor for the people. So Christ prays to the Father (Joh_17:1-26.). How long wilt thou not have mercy, etc.? He prays that the weary waiting for deliverance may speedily come to an end, and Jerusalem be restored, and Judaea be again inhabited by a happy population. These three score and ten years. The predicted seventy years of captivity (Jer_25:11; Jer_29:10) were past; it was time that the punishment should cease. There are two computations of this period. The first dates from the first capture of Jerusalem by Nebuchadnezzar, B.C. 606, when Judaea was made tributary to Babylon (2Ki_24:1 : 2Ch_36:6; Dan_1:1, etc.), unto the return of the company of exiles under Zerubbabel, B.C. 536; the second dates from the final destruction of Jerusalem, B.C. 588, unto the second year of Darius, B.C. 519, when Zechariah saw these visions. However reckoned, the dark period was now over; might they not now expect the commotion among the nations which was to precede their own restitution?
13And the LORD answered the angel that talked with me with good words and comfortable words.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The Lord answered. The Angel of Jehovah is thus ca]led as the representative of God, whether we regard him as the Logos or a created angel empowered by God (see note on Zec_1:11). This personage is often seemingly identified with Jehovah (comp. Zec_3:2; Gen_18:1, Gen_18:2, Gen_18:13, Gen_18:17, Gen_18:22; Jos_5:14, Jos_5:15; Jos_6:2). He gives the answer to the interpreting angel, which the latter is to convey to the prophet, which he, in turn, was to announce to the people. Good words, promising blessing and salvation (1Ki_12:7); and these are comfortable words (Isa_57:18), a message calculated to bring comfort to the people's desponding hearts. What the message is is given in the following verses (14-17).
The Lord answered. The Angel of Jehovah is thus ca]led as the representative of God, whether we regard him as the Logos or a created angel empowered by God (see note on Zec_1:11). This personage is often seemingly identified with Jehovah (comp. Zec_3:2; Gen_18:1, Gen_18:2, Gen_18:13, Gen_18:17, Gen_18:22; Jos_5:14, Jos_5:15; Jos_6:2). He gives the answer to the interpreting angel, which the latter is to convey to the prophet, which he, in turn, was to announce to the people. Good words, promising blessing and salvation (1Ki_12:7); and these are comfortable words (Isa_57:18), a message calculated to bring comfort to the people's desponding hearts. What the message is is given in the following verses (14-17).
14So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Cry thou (Isa_40:6). The prophet has to publish two things:
(1) God's love for his people, however humiliated and miserable their present position might be; and
(2) the promise of coming prosperity.
I am jealous. The term implies ardent love, which cannot bear itself to be slighted, or the object of its affection to be injured (comp. Zec_8:2, and note there; Num_25:11, Num_25:13; Joe_2:18). For Jerusalem, as the capital of the kingdom; and for Zion, as the seat of worship.
Cry thou (Isa_40:6). The prophet has to publish two things:
(1) God's love for his people, however humiliated and miserable their present position might be; and
(2) the promise of coming prosperity.
I am jealous. The term implies ardent love, which cannot bear itself to be slighted, or the object of its affection to be injured (comp. Zec_8:2, and note there; Num_25:11, Num_25:13; Joe_2:18). For Jerusalem, as the capital of the kingdom; and for Zion, as the seat of worship.
15And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The heathen; the nations, who were God's instruments in punishing Israel. That are at ease. Living in proud security and self-enjoyment (Isa_32:9, Isa_32:11; Amo_6:1; comp. Amo_6:11). Septuagint, τὰ συνεπιτιθέμενα, "which join in attacking her;" Vulgate, opulentas, "wealthy," their riches giving them self-confidence. I was but a little displeased. God had been angry with his people, it is true, but only in measure, chastising them, like a parent, for their good. Others take "a little" (parum, ὀλίγα) to mean "for a little time," in allusion to the seventy years' captivity. And they helped forward the affliction; or, in the LXX; συνεπέθεντο εἰς κακὰ, "helped for evil; "Vulgate, adjuverunt in malum. They exceeded their part as mere instruments in God's hands, and wished to destroy Israel altogether, or to oppress them beyond the purposed period of their chastisement. A similar complaint is made against the Assyrians (Isa_10:5, etc.) and the Babylonians (Isa_47:6).
The heathen; the nations, who were God's instruments in punishing Israel. That are at ease. Living in proud security and self-enjoyment (Isa_32:9, Isa_32:11; Amo_6:1; comp. Amo_6:11). Septuagint, τὰ συνεπιτιθέμενα, "which join in attacking her;" Vulgate, opulentas, "wealthy," their riches giving them self-confidence. I was but a little displeased. God had been angry with his people, it is true, but only in measure, chastising them, like a parent, for their good. Others take "a little" (parum, ὀλίγα) to mean "for a little time," in allusion to the seventy years' captivity. And they helped forward the affliction; or, in the LXX; συνεπέθεντο εἰς κακὰ, "helped for evil; "Vulgate, adjuverunt in malum. They exceeded their part as mere instruments in God's hands, and wished to destroy Israel altogether, or to oppress them beyond the purposed period of their chastisement. A similar complaint is made against the Assyrians (Isa_10:5, etc.) and the Babylonians (Isa_47:6).
16Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Therefore. Because God loved his people and was incensed with the heathen. I am returned; I return. According to the promise in Zec_1:3 (see note on Zec_8:3). A line shall be stretched forth. A measuring line shall now be used to mark out the city for rebuilding (Job_38:5). The first proof of God's renewed mercy would be seen in the restoration of the temple, the symbol of the theocracy, and in the revival of the city, the type of national life. The "line" had been used for purposes of destruction (2Ki_21:13; Isa_34:11; Lam_2:8).
Therefore. Because God loved his people and was incensed with the heathen. I am returned; I return. According to the promise in Zec_1:3 (see note on Zec_8:3). A line shall be stretched forth. A measuring line shall now be used to mark out the city for rebuilding (Job_38:5). The first proof of God's renewed mercy would be seen in the restoration of the temple, the symbol of the theocracy, and in the revival of the city, the type of national life. The "line" had been used for purposes of destruction (2Ki_21:13; Isa_34:11; Lam_2:8).
The LORD Shall Yet Comfort Zion
17Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Cry yet, saying. This introduces the second part of the prophet's message. The LXX. begins the verse with the words, "And the angel that spake in me said unto me." My cities through prosperity shall yet be spread abroad. "Yet," in this verse, is better rendered again. God calls the cities his, to show his love for Judah; and he promises that they shall not only be reoccupied by returning immigrants, but increased in extent and number by reason of the enlarged population. So Josephus tells us that in later times Jerusalem had outgrown its walls, and that the fourth quarter, Bezetha, was added ('Bell. Jud.,' 5.4. 2). But it seems' best to translate the clause thus: "My cities shall yet overflow with prosperity." Vulgate, Adhuc affluent civitates meae bonis; LXX; Ἔτι διαχυθήσονται πόλεις ἐν ἀγαθοῖς. Shall yet comfort Zion, for all her afflictions. Shall yet choose Jerusalem (Zec_2:12 [16, Hebrew]; Zec_3:2). God will show that the election of Israel remains unimpaired and secure. The partial fulfilment of the items of this prophecy are to be found in the rebuilding of the temple, the restoration of Jerusalem by Nehemiah, and the prosperity of Judah under the Asmonean princes. A hint of further blessings is given in the final clause, but their nature is not expressly mentioned.
Cry yet, saying. This introduces the second part of the prophet's message. The LXX. begins the verse with the words, "And the angel that spake in me said unto me." My cities through prosperity shall yet be spread abroad. "Yet," in this verse, is better rendered again. God calls the cities his, to show his love for Judah; and he promises that they shall not only be reoccupied by returning immigrants, but increased in extent and number by reason of the enlarged population. So Josephus tells us that in later times Jerusalem had outgrown its walls, and that the fourth quarter, Bezetha, was added ('Bell. Jud.,' 5.4. 2). But it seems' best to translate the clause thus: "My cities shall yet overflow with prosperity." Vulgate, Adhuc affluent civitates meae bonis; LXX; Ἔτι διαχυθήσονται πόλεις ἐν ἀγαθοῖς. Shall yet comfort Zion, for all her afflictions. Shall yet choose Jerusalem (Zec_2:12 [16, Hebrew]; Zec_3:2). God will show that the election of Israel remains unimpaired and secure. The partial fulfilment of the items of this prophecy are to be found in the rebuilding of the temple, the restoration of Jerusalem by Nehemiah, and the prosperity of Judah under the Asmonean princes. A hint of further blessings is given in the final clause, but their nature is not expressly mentioned.
The Vision of the Four Horns and Four Carpenters
18Then lifted I up mine eyes, and saw, and behold four horns.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
§ 4. The second vision. the four horns and the four craftsmen.
I lifted up mine eyes, and saw. This vision is closely connected with the former. The prophet had been told that the hostile nations should be punished and scattered; he now is shown this threat being executed. Four horns, belching to four beasts but dimly seen or wholly invisible. Horns are symbols of strength and power (comp. Psa_75:4, Psa_75:5; Dan_8:3; Amo_6:13). Here they mean powers hostile to Israel, and the number "four" (the symbol of completeness) points to the four winds from which they come, i.e. from every side. In the Hebrew Zec_2:1-13. begins at this verse.
§ 4. The second vision. the four horns and the four craftsmen.
I lifted up mine eyes, and saw. This vision is closely connected with the former. The prophet had been told that the hostile nations should be punished and scattered; he now is shown this threat being executed. Four horns, belching to four beasts but dimly seen or wholly invisible. Horns are symbols of strength and power (comp. Psa_75:4, Psa_75:5; Dan_8:3; Amo_6:13). Here they mean powers hostile to Israel, and the number "four" (the symbol of completeness) points to the four winds from which they come, i.e. from every side. In the Hebrew Zec_2:1-13. begins at this verse.
19And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Which have scattered, etc. Some see here an allusion to the prophecy of Daniel concerning the Babylonians, Medo-Persians, Macedonians, and Romans. Against this view it is urged that the prophet is speaking of past events, not of a far distant future. Others Lake the four horns to represent Assyria, Egypt, Babylon, and Medo-Persia, all of which had scattered Israel. But it is well to lay no special stress on such explanations of symbolical language, which are at best mere conjectures, liable to be overthrown by a new theory. The word "scattered," which Jerome renders ventilaverunt, means properly, as Wright observes, "to winnow," to separate and scatter by means of the wind. The perfect tense of this verb must not be pressed so as to exclude all notion of coming events. The prophets see at one glance past and future, and combine in one expression far distant occurrences. Doubtless Zechariah's vision has some relation to Daniel's, and his description of the powers hostile to the Church of God runs on parallel lines with that of his predecessor. Whether be refers to the same four empires must be left in uncertainty. Judah, Israel, and Jerusalem. All the tribes and the capital. According to Ewald, Judah is named first as occupying the place of honour, even as Benjamin is named before Judah in Psa_68:27, because the capital city lay in its territory. Jerusalem was the centre of worship and government for all the people, the northern tribes being represented by Israel. the southern by Judah. Some critics cancel the word "Israel" here, and there is no doubt that it is often written for "Jerusalem" by mistake (comp. Jer_23:6 [where see Professor Cheyne's note]; Jer_32:30, Jer_32:32; Jer_51:49; Zep_3:14; Mal_2:11). Gratz supposes that in the present passage the scribe discovered his mistake, and wrote the right word "Jerusalem" after the wrong one "Israel," but leaving the latter still in the manuscript. Of course, there is no proof of this supposition. Some manuscripts of the Septuagint omit "Jerusalem" here.
Which have scattered, etc. Some see here an allusion to the prophecy of Daniel concerning the Babylonians, Medo-Persians, Macedonians, and Romans. Against this view it is urged that the prophet is speaking of past events, not of a far distant future. Others Lake the four horns to represent Assyria, Egypt, Babylon, and Medo-Persia, all of which had scattered Israel. But it is well to lay no special stress on such explanations of symbolical language, which are at best mere conjectures, liable to be overthrown by a new theory. The word "scattered," which Jerome renders ventilaverunt, means properly, as Wright observes, "to winnow," to separate and scatter by means of the wind. The perfect tense of this verb must not be pressed so as to exclude all notion of coming events. The prophets see at one glance past and future, and combine in one expression far distant occurrences. Doubtless Zechariah's vision has some relation to Daniel's, and his description of the powers hostile to the Church of God runs on parallel lines with that of his predecessor. Whether be refers to the same four empires must be left in uncertainty. Judah, Israel, and Jerusalem. All the tribes and the capital. According to Ewald, Judah is named first as occupying the place of honour, even as Benjamin is named before Judah in Psa_68:27, because the capital city lay in its territory. Jerusalem was the centre of worship and government for all the people, the northern tribes being represented by Israel. the southern by Judah. Some critics cancel the word "Israel" here, and there is no doubt that it is often written for "Jerusalem" by mistake (comp. Jer_23:6 [where see Professor Cheyne's note]; Jer_32:30, Jer_32:32; Jer_51:49; Zep_3:14; Mal_2:11). Gratz supposes that in the present passage the scribe discovered his mistake, and wrote the right word "Jerusalem" after the wrong one "Israel," but leaving the latter still in the manuscript. Of course, there is no proof of this supposition. Some manuscripts of the Septuagint omit "Jerusalem" here.
20And the LORD shewed me four carpenters.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Four carpenters; craftsmen; Revised Version, smiths, in which case "the horns" would be made of iron. The word is applied to workers in wood, stone, and metal; therefore an ambiguous rendering seems most suitable here. LXX; τέκτονας; Vulgate, fabros. They represent the human agencies employed by God to overthrow the powers hostile to the Church. Their number is the same as that of the "horns," thus showing their adequacy for the work which they have to execute. It is quite unnecessary to attempt to identify the four "craftsmen." Some take them to be Zerubbabel, Joshua, Ezra, and Nehemiah; or Nebuchadnezzar, Cyrus, Cambyses, and Alexander the Great; or the four evangelists; or generally, angels. We shall be safer if we look upon them merely as God's instruments and servants without further identification.
Four carpenters; craftsmen; Revised Version, smiths, in which case "the horns" would be made of iron. The word is applied to workers in wood, stone, and metal; therefore an ambiguous rendering seems most suitable here. LXX; τέκτονας; Vulgate, fabros. They represent the human agencies employed by God to overthrow the powers hostile to the Church. Their number is the same as that of the "horns," thus showing their adequacy for the work which they have to execute. It is quite unnecessary to attempt to identify the four "craftsmen." Some take them to be Zerubbabel, Joshua, Ezra, and Nehemiah; or Nebuchadnezzar, Cyrus, Cambyses, and Alexander the Great; or the four evangelists; or generally, angels. We shall be safer if we look upon them merely as God's instruments and servants without further identification.
21Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
And he spake. The interpreting angel spake. Which have scattered Judah. The LXX. adds, "and broke Israel in pieces." Did lift up his head. These powers laid Judah prostrate. To fray them. To terrify the powers symbolized by the four horns, and disturb their self-complacent Security (Zec_1:15). The LXX; mistaking the sense, gives, Τοῦ ὀξῦναι αὐτὰ εἰς χεῖρας αὐτῶν τὰ τέσσαρα κέρατα, "To sharpen them, even the four horns, in their hands." To cast out; to cast down, to overthrow these proud powers. Over (against) the land. The nations had treated Judah as a wild bull treats things that oppose him, tossing and scattering them to the wind.
And he spake. The interpreting angel spake. Which have scattered Judah. The LXX. adds, "and broke Israel in pieces." Did lift up his head. These powers laid Judah prostrate. To fray them. To terrify the powers symbolized by the four horns, and disturb their self-complacent Security (Zec_1:15). The LXX; mistaking the sense, gives, Τοῦ ὀξῦναι αὐτὰ εἰς χεῖρας αὐτῶν τὰ τέσσαρα κέρατα, "To sharpen them, even the four horns, in their hands." To cast out; to cast down, to overthrow these proud powers. Over (against) the land. The nations had treated Judah as a wild bull treats things that oppose him, tossing and scattering them to the wind.
THE HOLY BIBLE
Zechariah
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
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