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