Chapter XLVIII (continued, part 13)
18. Resumed from v. 15 after v. 10, 17, that the blessing in
V. 19 may stand in the more marked contrast with the curse in v. 16, 17. Affliction will harden the heart, if not referred to God as its author. [Moore.] even from the day that the foundation of . . . temple was laid—The
first foundation beneath the earth had been long ago laid In the second year of Cyrus, 535 b. c. (Ezra 3. 10, 11); the foundation now laid was the secondary one, which, above theeartli, was laid on tlie previous work. [Tikinus.] Or,
translate, "From this day on wliich the temple is being begun," viz., on the foundations long ago laid. [Grotius.] Maurer translates, " Consider . . . from the four and twen-
tieth day . . . to (the time which has elapsed) from the
da.v on whicli the foundation . . . was laid." Tho Hebrew
S\ipi)oris English Version. 19. Istheseedyet in the barn 1 —implying. It isjioi. It has been already sown tliis month, and there are no more signs of its bearing a good crop, much less of its being safely stored in the barn, than there were in the past season, when there was such a failure; yet I promise to yon from this day (emphatically marking by the repetition the connection of the blessing with tlie day of their obedience) a blessing in an abundant harvest.
22, 23).
ZECHARIAH.
The name Zechariah means one whom Jehovah remembers : a common name, four others of the 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 (ch. 6. 13). He is called "the son of Barachiah the son of Iddo" (ch. 1. 1); but simply " the son of Iddo" (Ezra 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 (Nehemiali 12. 4).
Zechariah entered early on his prophetic functions (ch. 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 Introductioti to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connectiou
wlllJ 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 Barachiah, mentioned by our Lord (Matthew Zi. .35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2 Chron-
icles 24. 21, wlio so perished : the same person often had two names ; and our Lord, in referring to the Hebrew Bible, of which 2 Chronicles U 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 Matthew 27. 9 quoting Zechariah 11. 12, 13 as the words of Jeremiah, Medb donbts the authenticity of chs. 9., 10., 11., 12., 13., 14., 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 propliecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two MSS. of the old Italian or Pre-vulgate version, read "Jeremiah " In Matthew 27. 9. The quotation there is not to the letter copied from Zecha-
riah: Jeremiah 18. 1, 2; 32. 6-12, may also have been in the miud of Matthew, and perhaps la the mind of Zechariah, 718
Zecfiariah EjclLoHeth to Repentance. ZECHAKIAH I. The VLiion of the Homes.
whence the former mentions Jeremiah. Hkngstenherg similarly thinks that Matthew namos Jcronixih, rather than Zechariah,Xo turn attention to the fact tliat Zechariah's prophecj' is but a reiteration of the fearful oracle in Jeremiah 18. and 19., to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a pot-
ter'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, St. Matthew, virtually, by mentionin;; Jeremiah, im-
plies that the " tield of blood," now bought by " the reward of iniquity " 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 .leremiah, and once
fulfilled in the Babylonian siege—a curse reiterated by Zechariah, and again to be verified in llic Roman desolation. LiGHTFOOT (referring to B. Bathka 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 ".leremiah." The mention
of " Ephraim " and " Israel " in these chapters as distinct from Judah, does not prove that the prophecy was written
M'hilst 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 Judahat that time. The editor of the Hebrew canon joined these chapters to Zechariali, not to Jeremiah ; the LXX., 300 years b. c, confirm this.
The prophecy consists of four parts: (I.) Introductory, ch. 1. 1-6. (II.) Symbolical, ch. 1. 7, to the end of ch. 6., containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (III.) Didactic, ch. 7. and 8., containing an answer to a query of the Bethelites concerning a certain feast. And (IV.) Prophetic, ch. 9. to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt: God's pro-
tection of the Jews, both at that time and under the Maccabees: the advent, sufl'erings, 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 assail them in Canaan, and the Gentiles' joining in their holy woiship. [Henderson.] The difference in style between the former and the latter chapters is due to the dill'i-rence of subject; the first six chapters being of a symbolical and peculiar character, whilst the poetical style of the concluding chapters
is adapted admirably to the subjects treated of. The titles (ch. 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 e.xpect, 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 t!ie 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 tbat of Ezekiel, diffuse, uuifonn, 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. Chaldseisms occur occasionally. Another special characteristic of Zechariah
is his introduction of spiritual beings into his prophetic scenes.
"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." 0. stntiites—my determined purposes to punish for sin. which 1 commanded my sei-vant»—vi2., to announce toyour fathers, did they not take hold—t. e., overtake, as a foe overtakes one fleeing, they returned—/uj-n/ng' from tlieir former self-satisfaction, they recognized their punishment as that which God's jirophets had foretold, tlxought to do— i. e., decreed to do. Cf. with this verse Lamentations 2. 17. our ivays —evil ways (Jeremiah 4. 18; 17. 10; 2'!. 2). 7. The general plan of the nine following visions (ch. 1. 8 to end of ch. 6.) is first to present the sj'mbol, then, on a question being put, to subjoin the interpretation. Though the visions are distinct, they form one grand wliole, presented in one night to the prophet's mind, two or three months after the prophet's first commission {v. 1). Sebat — the eleventh month of the Jewish year, from the new moon in February to the new moon in Mnrch. The term is Chaldee, meaning a shoot, viz., tlie month when trees Iiogin to shoot or bud. 8. by night—the Jews begin tlieir day with sunset; therefore the night Is meant wliich preceded the twenty-fourth day of the month (v. 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" {v. 11, 12), "Jehovah the angel of the covenant" (Malachi 3. I; cf. Genesis 16.7 with i'. 13; 2'2. 11 with v. 12; Exodus 3. 2 with v. 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 colour that represents bloodshed: implying vengeance to be inflicted
Ver. 1-17. Introductory Exhortation to Repentance. The Visions— T/ie man among the myrtles: Com-
forting explanation by the angel, an encouragement to the Jews to build the city and temple : The four horns and four
artificers. 1. See Introduction, a. God fulfilled His threats against your fathers; beware, then, lest by disregarding His voice by me, as they did in the case of former proph-
ets, ye suflTer like them. The special object Zechariiih aims at is that they should awake from their selfish neg-
ligence to obey God's command to rebuild His temple (Haggai 1. 4-8). sore displeased— i/eftrew, "displeased with a displeasure," i. e., vehemently, with no common displeasure, exhibited in the destruction of the Jews' city and in their captivity. 3. saith the Lord of hosts-
phrase frequent in Haggai and Zechariah, implying God's boundless resources and universal power, so as to inspn e the Jews with confidence to wofk. Turn ye unto me
, . . and I wUl turn i. e., and then, as the sure consequence, "I will turn unto you" (Malachi 3. 7; James 4. 8;
cf. al.so Jeremiah 3. 12 ; Ezekiel 18. 30 ; Micah 7. 19). Though God hath brought you back from captivity, yet this state will not long last unless ye are really converted. God has heavier scourges ready, and has begun to give .symptoms of displeasure [Calvin], (Haggai 1. 6). 4. Be ye not as your fathei-9—The Jews boasted of ttielv fathers ; but he shows that their fathers were refractory, and that anlieut example and long usage will not Justify disobedience (2 Chronicles 36. 15, 16). the former prophets—those who lived before the captivity. It aggravated their guilt
that, not only had they the law, but had been often called to repent by God's prophets. 5. Your fathers . . . and the prophets, do they live for ever?—In contrast to "my words" (v. 6), which "endure for ever" (1 Peter 1. 25). 7]Q
Cuni/orlahle Promises mdde to Jerusalem. ZECHARIAH 1. Vision of IJor'AS and Car2>enter»,
(ch. 8. 2; Numbers 25. 11, 13 ; 1 Kings 19. 10; Joel 2. 18). 15. very sore displeased with the heatlien —in contrast witU " I was but a little displeased" with my people. Goa s displeasure with His people is temporary and for their chastening; with the heathen oppressors, it is final and fatal (Jeremiah 30. 11). God's instruments for cliastising His people, when He has done with them. He casts into the
on the foes of Israel (cf. 2 Kings 3. 22; Isaiah 63. 1, 2; Revelation 6. 4); also fiery zeal, among the myrtle trees symbol of the Jewish Chui'ch: not a stately cedar, hat a lowly though fragrant myrtle. It was Its depressed
state that caused tlie Jews to despond; this vision is designed to cheer them with better hopes. Tlie uncreated angel of Jehovah's presence standing (a,s His abiding-
fire, are at ease—carnally secure. A stronger phrase than "is at rest" (i'. U). They are "at ease," but as I ani "sore displeased" with tliem, their ease is accursed. Judah is in "affliction," but as I love her and am jealous for her, she has every reason to be encoui-aged in prosecuting the temple work. helpe<l forward tlie affliction —afliicted my people more than I desired. T)ie heathen sought the utter extinction of Judali to gratify their own ambition and revenge (Isaiah 47. 6; Ezekiel 25. 3, 6; Obadiah 10-17). 16. I am returned—whereas in anger I had ~
place, Psalm 122. 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 r!vei3 Euphrates and Tigris, the scene of Judah's cap-
tivity. The ras'rtle delights in low places and the banks of waters. [Pembellus.] Maureb «ranstote«, from a different root, " In a shady place." red horses—i. e., horsemen mounted on red horses; v. 10, 11, confirms this view, speckled . . . white—the white implies triumph and victory for Judah; "speckled" (from a root to intertwine), a combination of the two colours 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 " wliite") to the Jews themselves in God's arrangements for His people. [MooKE.j Some angels ("the red horses") exercised offices of vengeance; others ("the white"), those of joy; others ("the speckled"), those of a mixed character (cf. ch. 6. 2,3). God has ministers of every kind for promoting the i7iterests of His Church. 9. the angel that talked with me —not the " man upon the red horse," as is evident from the tenth verse, where he (tlie Divine Angel) is distinguished from ttie" angel that talked with me" (the phrase used of him, v. 13, 14 ; ch. 2. 3 ; 4. 1, 4, 5 ; 5. 5, 10 ; 6. 4), i. e., the interpreting angel. The Hebrew for " ivith me," or, " in me" (Numbers 12. 8), implies internal, inlimate communication. [Jerome.] show thee — reveal to thy mental vision. 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 liath 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 (Psalm 34.7; 91.11; 103.20,21; Hebrews 1.
before withdrawn from her (Hosea 5. 15). witia mercies— not merely of one kind, nor once only, but repeated mercies, my house shall be built—whicli at tliis time (the second year of Darius, cli. 1. 1) had only its foundations laid (Haggai 2. 18). It was not completed till the sixth year of Darius (Ezra 6. 15). line—(Job 38. 5.) The measuring-linefor building, not liastily, but with measured regularity. Not only the temple, but Jerusalem also v/as to be rebuilt (Nehemiah 2. 3, &c. ; cf. ch. 2. 1, 2). Also, as to the future temple and city, Ezekiel 41.3; 42.; 43.; 44.; 45.6. 17. yet—though heretofore lying in aiiject prostration. My cities—Not only Jerusalem, but the subordinate citie* of Judah. God claims them all as peeuliai ly His, and therefore will restore them, through prosperity . . . spread abroad—or overflow; mctaplior from an overflowing vessel or fountain (cf. Proverbs 5.16). [PembeIjLUS.j Abundance of fruits of the eartli, corn and wine, and a large increase of citizens, are meant ; also spiritual prosperity, comfort Zion—(Isaiah 40. 1, 2; 51.3.) choose—(ch.
2. 12; 3. 2; Isaiah 14. 1.) Here meaning, "shorn by acts of loving-kindness that He has chosen. ' His imniutabJe choice from everlasting is the fountain whence flow all such particular acts of love.
18-21. Second Vi.siON. The power of the Jews' foes shallbe dissipated. 18. four liorns—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 tlie world (Revelation 17.3,12). The number four in Zeoliariah's time refers to the four cardinal points of the horizon. Wherever God's people turned there were foes to encounter (Nehemiah 4.7); the Assyrian, Chaldean and Samaritan on tlie north; Egypt and Ai-abia on the south; Pliilistia on the west; Ammon and Moab on the east. But the Spirit in tlie projihet looked fartlier, viz., 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 Grreco-Macedonia was to succeed (as ch. 9.13 foretells), and Rome the fourth and last, under which we live, to follow (Daniel ch. 2. and 7). The
41). 11. The attendant angels report to the Lord of angels, "the earth ... Is at rest." The flourishing state of the heathen "earth," whilst Judah was desolate, and its temple not yet restored, is the powerful plea in the Divine Angel's intercession with God the Father in v. 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, sittcth still—dwells surely. 1!J. Not only does Messiah stand among His people (the "myrtles," v.
8), but intercedes for them with the Father ('• Lord," or "Jehovah of hosts") efl'ectively (v. 13; Hebrews 7.25). Cf. Psalm 102. l:i-20; Isaiah 62. 6, 7, as to Judah's restoration in answer to prayer, answered and said—said in continua-
tion of the discourse : proceeded to say. how long—Messiah's people pray similarly to their Head. Revelation 6.
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 earn-
10, "How long," &c. Heretofore it was vain to pray, but now that the Divinely-appointed " threescore and ten years" (Jeremiah 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 ful-
est of it given in the overtlirow of tlie two world-powers whicli up toZechariah's time had ".scattered" Judah (Jeremiah 51.2; Ezekiel 5. 10, 12). Tliat only two of the four had as yet risen, is an argument having no weight with
filled. God's promises are not to make us slothful, but to quicken our prayers. HENDERSOir, 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). 13. the Lord— Jehovah, called "the angel of the Lord (.Jehovah)" (v. 12). good words and comfortable words —lit., words, consolations. The subject of these consolatory words is stated in v. 14, &c.; the promise of full re-establishment, Jeremiah 29. 10, 11 (cf. Isaiah 57. 18 ; Hosea 11. 8). 14. Cry—Proclaim so as to be heard clearly by all (Isaiah
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 sucli grounds deny the I'cforence here and in ch. 6. 1 to the four worlil-kingdoius. 10. .Tudah, Israel—though some of the ten trilies of l.iytirl returned with Judah from Babylon, the full return of the former, as of the hitter, is here foretold and must be yi^t futuiJe. ao. four carpenters—or artificers. Tlie several instrumentalities employed, or to be employed, in crusliing the "Gentile" powers which " scattered" Judah, aio hereby referred to. For every one of the /our horns there was a cleaving artificer to beat It down. For every enemy of God's people, God has provided a counteracting power
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 heailieu
Ywion of the Measuring-line. ZECHARIAH II. GocCs Presence in Zion Promiged.
erated the remembrance of their own land ; (5.) the wealth and .security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favour, which is infinitely to be preferred to all the wealth of the world. [Calvin and Pembellus.] for I have t>i>read you abroad—the reasoning is, I who scattered you from your land to all (luarters, can also gatlier you again to it.
adequate to destroy It. 31. Tl»ese are tim lioms—rather,
Tliose, <tc., viz., the horns being distinguished from the "carpenters," or destroying workmen ("skilful to destroy," Exodus 21. 31), Intended in the "these" of the ques-
tion, no man . . . lift up Ills heail—so depressed were they with a heavy weight of evils (Job 10. 1")). to fray—to
lirike terror into them (Ezeklel 30. 9). llft«d up . . . horn —in the haughtiness of conscious strength (Psalm 75.4. 5) tyrannizing over Judah (Ezeklel 34. 21).
7. O Zion . . . daughter of Babylon—Thou whose only sure dwelling is "Zion," inseparably connected with the temple, art altogether out of thy place in " dwelling with the daughter of Babylon" (<. e., Babylon and her people, Psalm 137. 8; Isaiah 1. 8). After the glory—After restoring the "glory" (v. 5; Isaiah 4. 5; Uonums 9. 4) of Jehovali's presence to Jerusalem, He (God the Father) hath commissioned me (God the Son, Isaiah 4S. 10, the Divine Angel: God thus being at once the Sender and the Sent)
Ver. 1-13. Third Vision. The man vnth the measuring-
line. The city shall be fully restored and enlarged (v. 2-5). Recall of the exiles (u. 6, 7). Jehovah will protect His people and make their foes a spoil unto them (d. 8, 9). The nations shall be converted to Jehovah, as the result of His dwelling manifestly amidst His people {v. 10-13). 1. man with . . . measuring-line—the same image to represent the same future fact as In Ezeklel 40. 3 ; 41. 42. The "man" is Messiah (Note, ch. 1. 8), who, by measuring Jerusalem, is denoted as the Author of its coming restoiation. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration. 2. To measure Jerusalem—(Cf. Revelation 11. 1 ; 21. 15, 16.) to see what is the
to visit in wrath "the nations which spoiled you." Messiah's twofold office from the Father is (I.) to glorify His Church; (2.) to punish its foes (2 Thessalonians 1.7-10).
Botli offices manifest his glory (Proverbs 16. 4). toticheth
, . . the apple of his eye—t)i2., of Jehov:ih's eye (Deuteronomy 32. 10; Psalm 17. 8; Proverbs 7. 2). The pupil, or aperture, through which rays pass to the retiiui, is the tenderest part of the eye; the memljer which we most sedulously guard from hurt as being the dearest of our members; the one which feels most ai utL-ly the slightest injury, and the loss of which is irreparable. 9. slialco
breadtli . , . wliat is tlie length—rather, what is to be the due breadth and length. 3. angel that talkeil witli me ... another angel—the Interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah (v. 4). Those who perform God's will must not merely creep, nor walk, hut run with alacrity, went fortli viz., from me (Zechariah). went out—from the measuring angel, t. this young man—so Zechariah
. . , hand—a mere wave of God's hand can prostrate all foes (cf. Ruth 1. 13; Job 31. 21 ; Isaiah 11. 15; 19. 16; Acts 13.
11). a spoil to their servants—to the Jews whom they had once as their slaves (cf. Isaiah H. 2). As the Jews' state between the return from Babylon and Christ's coming was chequered with much adversity, this prophecy can only h.ave its fulfilment under Ciirist. sent me
is called as being still a youth when prophetically inspired. [Grotius.] Or, he is so called in respect to his ministry or service (cf. Numbers 11. 27; Joshua 1. 1). [VaTABLUS.] Natui-ally the "angel that talked with" Zechariah is desired to "speak to" him the further communications to be made from the Divine Being. to-»vns without walls for the multitude . . . cattle—So many shall be its inhabitants that all could not be contained within the walls, but shall spread out in the open country around (Esther 9. 19) ; and so secure shall they be as not to need to shelter themselves and their cattle behind walls. So hereafter Judea is to be "the land of unwalled villages" (Ezeklel 38. 11). Spiritually, now the Church has extended herself beyond the walls (Ep^iesians 2. 14, 15) of Mosaic ordinances, and has spread froni cities to country villages, whose inhabitants gave their Latin name (Payani) to pagans, as being the last In p.arting with heathenism. 5. I . . . wall of Arc round—Cf. v. 4. Yet as a city needs some wall, I Jehovah will act as one of fire which none durst approach (ch. 9. 8; Isaiah 26. 1). glory in the midst—not only a defence from foes outside, but aglory within (Isaiah 60. 19; Revelation 21. 23). Thesarne combination of "glory and defence" is found in Isaiah 4.
(Isaiali 48. 16; 61. 1; John 10. 36.) 10. I will dwell in . . . mid^t of thee—primarily at Messiah's first advent (Psalm
40. 7; John 1. 14; Colossians 2. 9; 1 Timothy 3. 16); more fully at His second advent (Isaiah 40. 10). So ch. 9. 9 where see the Note (Isaiah 12. G; Ezeklel 37. 27 ; Zcphaniah
3. 14). Meanwhile God dwells spiritually in His people (2 Corinthians 6. 16). 11. many nations . . . joined to the liord in tliat day—The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of tlie Geutilea
(1 Kings 8. 41). Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending oflferings. [Grotius.] But all this is but a shadow of the future conversion of tlie Gentiles which shall result from Jehovah dwelling in Jerusalem (Psalm
10'2. 15, 16; Phillppians 2.10, 11). sent me unto thee— "unto thee" is here added to the same formula (i'. 9). Zion first shall "know (generally) that Jehovah of hosts hath sent" Messiah, by the Judgments inflicted by Him on Her foes. Subsequently, she shall know e,\perlmentally the particular sending of Messiah unto her. Jehovah here says, "/ will dwell," and then that Jehovah of hosts sent Him ; therefore Jehovah the Sender and Jehovah the Sent must be One. 13. Judah his portion in tlic Iioly land—Lest the joining of the Gentile " nations to Jehovah" (i'. 11) should lead the Jews to fear that their peculiar relation to Him (Deuteronomy 4. 20; 9. 29; 32. 9) as "His inheritance" should cease, this verse is added to assure them of His making them so hereafter "again." clioose Jerusalem again—The course of God's grace was interrupted for a time, but His covenant was not set aside (Romans II. 28, 29); the election was once lor all, and therefore shall hold good for ever. l.'J. Be silent, O all flesl»—(Ilabakkuk 2. 20.) "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people !" The address Is both to the Gentile foes, who prided themselves on their power as If irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1.) they are but "flesh," weak and ignorant;
5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Cf. Elisha in Dothan, 2 Kings 6. 17. As God Is to be her "glory," so she shall be His "glory" (Isaiah 62. 3). 6. flee from the land of the north—i. e., from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are speci-
fied, implying that they are to return from all quarters (Deuteronomy 28. 64; Jeremiah 16. 15; Ezeklel 17. 21). The reason why they should flee from Babylon is, (1.) because of the blessings promised to God's people in their own land ; (2.) because of tlie evils about to fall on their foe (v.
7-0). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Isaiah 48. 20; Jeremlali 50.8; 51.6,45). Many of the Jews In Zechariah's tinx^ had not yet returned to Judea. Their tardiness Wiis owing to (1.) unbelief; also, (2.) their land had long lain waste, and was surrounded with bitter foes; (3.) they regarded suspiciously the liberty of return given by Cyrus and Darius, as If these monarchs designed suddenly to crush them; (4.) their long stay In Babylon had obllt718
(2.) He Is Jehovah, all-wise and all-powerful; (3.) He Is already "raised up out of His place," and who can stand
The Eestoralion of the Church. ZECHARIAII III. Christ the Branch is ProrriMed.
not that she may continue in sin, but be freed from it (v.
before Him? [PembkllusJ (Psalm 76, 8, 9). he is raised
tip out of Ills lioly Ikabitation—t. e., out of heaven (Deuteronomy 26. 15; 2 Chronicles 30. 27; Isaiah 63. 15), to judge and avenge His people (Isaiah 26.21). Or, "out of His holy" Irnnpla, contemptible and incomplete as it looked then when Zechariah urged them to rebuild it. [Calvin.] But the call to all to "be silent" is rather wlien God has come forth from heaven where so long He has dwelt unseen, and is about inflicting vengeance on the foe, be/ore taking up His dwelling in Zion and the temple. However, Psalm 50. 1, 2 (" Out of Zion"), 3 (cf. Habakkuk 2. 3),
7). brand plucked out of . . . tire—(Amos 1. 11; 1 Petet
i. 18; Jude 2£i.} Herein God implies that His acquitUil of Jerusalem is not that He does not recognize iier sin (u. 3,
4,9), but that having punished her people for it with a seventy years' captivity. He on the ground of His electing love has delivered her from the fiery ordeal; and when once He hath begun a deliverance, as in tliis case, He will perfect it (Psalm 89.30-35; Philippiansl.(i). 3. filthy gar; ments—symbol of sin (Proverbs 3U. 12; Isaiah 4. 4; 64. 6). Proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments'' represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity. 4. those that stood before him—the ministering angels (cf, the phrase 1 Kings 10.8; Daniel 1. 5). Take away the filthy garments—in v. 9 it is "remove the iniquity of that land:" therefore Joshua represents the land, from him lit., from upon him : pressing upon him as an overwhelming burden, change of raiment—festal robes of the high priest, most costly and gorgeous ; symbol of Messiah's imputed righteousness (Matthew 22. 11). The restoration of the glory of the priesthood is implied : first, partially, at the completion of the second temple ; fully realized in the great High Priest Jesus, whose name is identical with Joshua (Hebrews 4. 8), the Representative of Israel, the "kingdom of priests" (Exodus 19. 6); once clad in the filthy garments of our vileness, but being the chosen of the Father (Isaiah 42. 1 ; 44. 1 ; 49. 1-3) He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (Hebrews 8.1; 9.24). Then, as the consequence (1 Peter 2.
A, favours Calvin's view. God is now " silent" whilst the Gentile foe speaks arrogance against His people; but "our God shall come and no longer keep silence;" then la turn must all flesh "be silent" before Him.
CHAPTEE III.
Ver. 1-10. Fourth Vision. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. 1. Joshua as high priest (Haggai 1. 1) represents "Jerusalem" (v. 2), or the elect people, put on its trial, and "plucked" narrowly
'out of the flre." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezra 3.
2, 3, 6 ; Psalm 135. 2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Numbers 35. 12). he showed me— "He" is the interpreting anget. Jerusalem's (Joshua's) " flltliy garments" (u. 3) are its sins which had hitherto brouglit down God's judgments. The "change of rai- .nient" implies its restoration to Grod's favour. Satan suggested to the Jews tliat so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (v. 8), a scion of their own royal line of David (Isaiah 11. 1). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (Revelation 12. 10). Cf. Revelation 11. 8, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (cf. Job 1. 9). Satan—the Hebrew term meaning "adversary" in a law-court: as Devil is the Greek term, meaning Accuser. Messiah, on the other hand, is "advocate" for His people in the courtof heaven's justice
5), realized in the Church generally (Luke 15. 22; Revelation 19. 8), and in Israel in particular (Isaiah 61. 10, cf. 3.
6; 66. 21). 5. And I said—Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priestliood would be fully restored, viz., the putting the mitre or priestly turban on Joshua: its fair colour symbolizing the ofiicial purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriae version reads it, "He then said," which is the easier reading; but the very dlflSeulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text, angel of . . . Lord stood by—the Divine Angel had been sitting (the posture of a judge, Dan-
(1 Jol)U 2. 1). standing at his right hand—the usual position of a, prosecutor or accuser In court, as the left hand was the position of the defendant (Psalm 109. 6). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of
iel 7. 9); now He "stands" to see that Zechariah's prayer be executed, and then to give tlie charge (v. 6, 7). 6. protested proceeded solemnly to declare. A forensic term for an affirmation on oath (Hebrews 6. 17, 18). God thus solemnly state* the end for which the priesthood is restored to the people. His own glory in their obedience and pure worship, and their consequent promotion to heavenly honour. 7. God's choice of Jerusalem {v. 2) was unto its sanctificatlon (John 15. 16; Romans 8. 29) ; hence the charge here which connects the promised blessing with obedience, my charge—the ordinances, ritual and moral (Numbers 3. 28, 31, 32, 38; Joshua 1.7-9; 1 Kings 2.3; Ezekiel 44. 16). Judge my house—thou shalt long preside over the temple-ceremonial as high priest (Leviticus 10. 10; Ezekiel 44.23; Malachl 2.7). [Grotius.] Or, rule over my house, i.e., my people [MatjrerJ (Numbers 12.7; Hosea
Messiah (Luke 1. 11), who supplants Satan from his place as accuser. Some hence explain Jude 9 as referring to this passage : " the body of Moses" being thus the Jewish
Church, for which Satan contended as his by reason of its Bins; just as the "body of Christ" is the Christian Church. However, Jude 9 plainly speaks of the literal body of
Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah ; the same Divine rebuke, " the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding
8.1). We know from Deuteronomy 17.9 that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise Judgment hereafter, as the reward of their present faithfulness (Daniel 7. 18,
(udgraent against the Jewish Church, to which Moses' body corresponds. 'Z. the I<ord—Jehovah, hereby ideutifled with the "angel of the Lord (Jehovah)" {v. 1). rebuke thee—twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jeliovah silences Satan by the one plea, viz., (Jod's choice. chosen Jerusalem—(Romans 9. 16; 11. 5.) The conclusive answer. If the Issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice"' (John 15. 16) rebuts Satan's charge against Jeru- •alem (ch. 1. 17; 2. 16; Romans 8. 33, 34, 37), represented by Joshua (cf. in the great atonement, Leviticus 16. 6-20, &c.).
22; Luke 19. 17; 1 Corinthians 6. 2); by virtue of their royal priesthood (Revelation 1 6). keep my courts—guard my house from profanation, places to walk—free ingress and egress (1 Samuel 18.16; 1 Kings 3.7; 15. 17), so that thou mayest go through these ministering angels who stand by Jehovah (ch. 4.14; 6.5; 1 Kings 23.19) Into His presence, discharging thy priestly function. In Ezekipi
42. 4 the same Hebrew word is used of a walk before tn«
Christ the Branch is Promised, ZECIIARIAH IV. Vision of the Golden Canditdick.
priests' chambers in the future temple. Zcchariah probably refers here to such a walk or way: Tiiou shall not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. Hengstenberg translates, "I will give thee guides (from) among these," &c. But there is no "from" in the Hebrew, English Version is therefore better. Priests are calked an-
but emits illumination so as to direct tliem to Him. engrave . . . sravlng—implying Messiah's exceeding beauty and preciou.sness : alluding to the polislied stones of the temple: Christ excelled them, as much as God who " prepared His body" (Hebrews 10.5; cf. John 2.21) is superior to all human builders, remove . . . iniquity of that land in one day i. e., the iniquity and its consequences,
viz., the punishment to which the Jews heretofore had been subjected (Haggai 1. 6, 9-11). The remission of sin is the fountain of every other blessing. The " one day" of
gels or "messengers" (Malachi 2. 7); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers (1 Corinthians 11. 10; of. Ecclesiastes 5. 6; Ephesians 3.10; Revelation 22.9). 8. Hear—On account of the magnitude of what He Is about to say. He anon demands solemn attention, thy fellows tliat sit before thee—thy subordinate colleagues in tiie priestliood ; not that they were actually then sitting be/ore him; but their usual posture in consultations was on chairs or benches before him, whilst he sat on an elevated seat as their president, they are—From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (cf. t;. 9). men wondered at — Hebrew, "men of wonder," i. e., having a typical character (Isaiah 8.18; 20.3; Ezekiel 12. 11; 24,24). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His priestliood (1 Peter 2.
its removal is primarily the day of national atonement celebrated after the completion of the temple (Leviticus
2.3.27) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all (" one day") oflTered, needing no repetition like the Mosaio sacrifices (Hebrews 10. 10, 12, 14). 10. under . . . vine . . . flg tree—emblem of tranquil prosperity (1 Kings 4. 25). Type of spiritual peace with God through Christ (Romans
5. 1) ; and of millennial blessedness (Micah 4. 4).
Ver.- 1-14. Fifth Vision. Tlie golden candlestick and the two olive trees. The temple shall be comjileted by tJie aid of God's iSpir it. 1. wahed me—The prophet was lying In a state of ecstatic slumber with astonishment at the previous vision. "Came again, and waked me," does not imply that the angel had departed and now returned, but Is an idiom for " waked me again." a. candlestick symbolizing the Jewish theocracy; and ultimately, the Church of which the Jewish portion is to be the head: the light-bearer (so the original is of "liglils," Matthew 5. 14, 16; Philippians 2. 15) to the world, all . . . gold—all pure in doctrine and practice, precious and indestructible; such is the true ideal of tlie Church ; sucli she shall be (Psalm 45. 13). bowl upon the top—In the candlestick of the tabernacle the plural is used, bowls (Exodus 25. 31). The Hebrew Implies that it was the fountain of supply of oil to the lamps. Christ at the head (" on the top") of the Churcli
5; Revelation 5. 10). This, Its typical character, then, is a pledge to assure the desponding Jews that tlie priesthood shall be preserved till the great Antitype comes. There may be also an Indirect reproof of the unbelief of the multitude who " wonder" at God's servants and even at God's Son incredulously (Psalm 71. 7; Isaiah 8. 18; 53. 1, &c.). behold—marking the greatness of what follows, my servant—the characteristic title of Messiah (Isaiah -12, 1 ; 49.
3; 50. 10; 52. 13; 53. 11; Ezekiel 34. 23, 24).' The BranchMessiah, a tender branch from the almost extinct royal line of David (ch. G. 12; Isaiah 4.2; 11.1; Jeremiah 23.5;
33. 15). Luke 1. 78, where for " day-spring," branch may be substituted (Malachi 4. 2, however, favours English Ver-
sion). The reference cannot be to Zerubbabel (as Grotius thinks), for he was tlien in the full discharge of his office, whereas " the Branch" here Is regarded as future. 9. For —Expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" (ch.4. 10; Ezra
is the true fountain, of wliose fulness of the Spirit all ue receive grace {3o\\n 1.16). his seven lamps—united in one stem; so in Exodus 25.32. But in Revelation 1.12 the seven candlesticks are separate. The Gentile churches will not realize their unity till the Jewish Church as the stem unites all the lamps in one candlestick (Roni.ans 11.
16-24). The "seven lamps," in Revelation 4.5, are the "seven Spirits of God." seven pipes — feeding tubes, seven a piece from the " bowl" to each lamp (see Margin) [Maurer and CalvinJ ; lit., seven and xeven ; forty-nine in
3. 8-13), so that your labour In building shall not be vain. Antitypically, the (foundation) stone alluded to is ('hrist, before called "the Branch." Lest any should think from that term that His kingdom Is weak. He now calls it " the stone," because of its solidity and strength whereby It is to be the foundation of the Church, and shall crush all the world-kingdoms (Psalm 118.22; cf. Isaiah 28.16; Daniel 2.
all. The greater the number of oil-feeding pipes, the brighter the light of the lamps. The explanation in
t). 6 is, that man's power by it.self can neither retard or advance God's work, that the real motive-power is God's Spirit. The seven times seven imply the manifold modes by which the Spirit's grace is imparted to the Cliurch in her manifold work of enlightening the world. 3. two olive trees—supplying oil to the bowl. The Holy Ghost, who
45; Matthew 21. 42; 1 Corinthians 3. 11 ; 1 Peter 2. 6, 7). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. Moore thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. Tlie temple, rather, is that symbolically. But the antitype of the foundation stone is Messiah, upon one stone shall be seen seven eyes viz., the watchful "eyes" of ,Iehovah's care ever fixed " upon" it (ch. 4. 10). [Maurer.] The eye is the symbol ot Providence: " seven," of pcr/ee-
fills with His fulness Messiah (the anointed: the "bowl"), from whom fiow supplies ofgrace to tlie Church, by it—H<., upon it, i. e., growing so as somewhat to overtop it. For the explanation of the " two" .see v. 12, 14. 4. The prophet
is instructed in the truths meant, that we may read them with the greater reverence and attention. [Calvin.] 5. Knowestthou not, Ac.-Not a reproof of his ignorance, but a stimulus to refiection on the mystery. No, my lord —Ingenious confession of Ignorance; as a little child he casts himself for Instruction at the feet of tlie Ijord. 6. Not by mlgltt . . . but by my Spirit—As the lamps burned continually, supplietl with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (cf. Haggai 2. 5) of God, man's weakness is no obsta-
tion (Revelation 5.6; cf. 2 Chronicles 16. 9; Psalm 32. 8). Antitypically, " the seven eyes upon the stone" are the eyes of all angels (1 Timothy 3. 16), and of all saints (John
3. 14, 15; 12. 32), and of the patriarchs and prophets (Jolm
8. 56; 1 Peter 1. 10, 11), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. C.\i.virr (perhaps better) considers the seven eyes to be carved on the
stone, i. e., not the eyes of the Fatlier and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit (Isiiiah 11.3, 3; John 1.16; 3.34; Colosslans 1. 19; 2. 9), and His watchful providence now for the Jews In building the temple, and always for His Cliurch, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect Intelligence (1 Peter 2.4, " a, living Rtone"), who not only attracts the eyes (Joba 12. 32) of His people,
cle, for God's might will perfect strength out of weakness (Hoseal. 7; 2 Corinthians 12. 10; Hebrews 11. ;H). "Might and power" express human strength of every description, physical, mental, or moral. Or, "might" Is the strength
cif many (&n "army," lit,)- "power," that (tf one man.
By the Vision of the Two Olive Trees ZECHARIAH IV. are shown the Two Anointed Once.
[Pembellus.] God can save, "whether with many, or with tliem that have no power" (2 Chronicles 14. 11; cf. 1 Samuel 14. 6). So in the conversion of sinners (1 Corinthians 3.6; 2 Corinthians 10. 4). " Zerubbabel" is addressed as the chief civil authority in direc ting tlie work.
before he gets an answer; the question becomes more minute each time. What he at first calls " two olive trees," he afterwards calls "branches," as on closer looking he observes that the " branches" of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps (u. 2), and that this is tlie purjiose for which the two olive trees stand beside the candlestick. Primarily, the "two" refer to Joshua and Zoruljbabel. God, says Auberlen, at each of the transition periods of the world's history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, " the two anointed ones" (v. 14) are the twofold supports of the Church, the
7. All mounCain-like obstacles (Isaiah 40. 4; 49.11) in Zerub-
babel's way shall be removed, so that the crowning topatone shall be put on, and the completion of the work be
acknowledged as wholly of '*grace." Antitypically, the Antlchristlan last foe of Israel, the obstacle preventing her establishment in Palestine, about to be crushed be-
fore Messiah, is probably meant (Jeremiah .51. 2.5; Daniel
2.34,44; Matthew 21.44). bring forth tl»e headstone primarily, bring it forth from the place wliere it was
civil power (answering to Zerubbabel) and the ecclesias-
chiselled, and give it to the workmen to put on the top of the building. It was customai-y for chief magistrates to lay the foundation, and also the crowning top-stone (cf. Ezra 3. 10). Antitypically, the reference i.s to the time when the full number of the spiritual Cliurch shall be completed, and also when "all Israel shall be saved" (cf. Romans 11. 26; Hebrews 11. 40 ; 12.22,23; Revelation 7. 4-
tical (answering to Josliua, the high priest), which in the restored Jev/ish polity and temple shall " stand by," i. e., minister to " the Lord of the whole earth," as He shall be called in the day that He sets up His throne in Jerusalem
(ch. 14. 9; Daniel 2. 44; Revelation 11. 15). Cf. the description of the otHces of the "priests" and the "prince" (Isaiah 39. 23 and Ezekiel 44., 45., 46). As in Revelation 11.
9). Grace, grace—The repetition expresses, Grace from
3, 4, the "two witnesses" are identified with the two olive trees and the two candlesticks. Wordswortu explains them to mean the Law and the Gospel : the two Testaments that witness in the Churcli for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. Co Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant peopjg at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian cai)tivity; so it shall be in restored Israel. Some think Elijah will appear again (cf. the tninsflguration, Matthew 17. 3, 11, with Malachi 4.4,5; John 1. 21) with Moses. Revelation 11. 6, which mentions the very miracles performed by Elijah and Moses (shutting heaven so aa not to rain, and turning water into blood), favours this (ct Exodus 7. 19; 1 Kings 17. 1; Luke 4. 25; James 5. 16, 17). The period is the same, "three years and six months;" the scene also is in Israel (Revelation 11. 8), "where our Lord was crucified." It is supposed tliat for the first three and a half years of the hebdomad (Daniel 9.), God will be worshipped in the temple; in the latter three and a half years. Antichrist will break the covenant (Daniel 9. 27), and set himself up in the temple to be worshipped as God
first to last (3/a7-g'tn, Isaiah 26. 3 ; 67.19). Thus the .lews are urged to pray perseveringly and earnestly that the same grace which completed it maj' always preserve it. "Shoutings" of acclamation accompanied the I'oundation of the literal temple (Ezra 3. 11, 13). So shoutings of " Hosanna" greeted the Saviour In entering Jerusalem (Matthew 21. 9), when about to complete the purchase of salvation by His death: His body being the second temple, or place of God's inhabitation (John 2. 20, 21). So when the
full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the* "grace" of God, saying, "Alleluia! Salvation, and glory, and honour, and power, unto the Lord our God" (Revelation 19. 1, 6). Psalm 118. 22 regards Him as " the headBtone of the corner," t. e., the foundation-stonn. Cf. the angels' acclamations at His birth, Luke 2. 14. Here it is the top-stone. Messiah is not only the "Author," but also the Finisher (Hebrews 12. 2). " Grace" is ascribed " unto
U,"t.e. the stone, Messiah. Hence the benediction begins, "The grac"-- of the Lord Jesus Christ" (2 Corinthians 13. 14).
e. 'Z«rabb«bel . . . shall . . . llnlsh it—(Ezra «. 15) in the sixth year of Darius' reign. Iiord . . . sent me unto you —(Oh. 2. 9.) The Divine angel announces that in what He has just spoken. He has been commissioned by God the Father. 10. who . . . despised . . . small things — He reproves their ungrateful unbelief, which they felt because of the humble beginning, compared with the greatness of the undertaking; and encourages them with the assurance that their progress In the work, though small, was an earnest of great and final success, because Jehovah's eye is upon Zerubbabel and the work, to support Him with His favour. Contrast, "great is the day of Jezreel" (Hosea 1. 11) with "the day of small things" here, they shall rejoice . . . with those seven ; they are the eyes of the Ijord-rather, " they, even those seven eyes of the Lord (cf. ch. 3. 9), which, <tc., shall rejoice and see (<. e., rejoicingly see) the plummet {lit., the stone of tin)
(2 Thessalonians 2. 4). The witnesses prophesy the former three and a half years, whilst corruptions prevail and faith is rare (Luke 18. 8); then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfilment in long, periods and general witnesses, such as tlie Church and the Word, the civil and religious powers so far as they havawitnessed for God. So " the beast" in Revelation answers' to the civil power of the apostasy ; " the false prophet" to the spiritual power. Man needs the priest to atone for guilt, and the prophet king to teach holiness with kingly authority. These two typically united in Melehisedek-. were divided between two till they meet in Messiah, the Antitype. Zecharlah 6. 11-13 accords with this. Tiie Holy. Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctificaUon, must in i one point of view be meant by the two olive trees which
in the band of Zerubbabel" [Moore]: the plummet in his hand indicating that the work is going forward to Its completion. The Hebrew punctuation, however, favours English Version, of which the sense is, They who incredulously " despised" such "small" beginnings of the work as are made now, shall rejoicingly see its going on to completion under Zerubbabel, "with {the aid of) those seven,"
supply the bowl at the top of the candlestick (i.e., Messiah at the head of the Church); for it is He who filled^ Jesus with all the fulness of His unction (John 3.31^ But this does not exclude the primary application to. Joshua and Zerubbabel, " anointed" (v. 14) with grace to minister to the Jewish Church: and' so applicable to the twofold* supports of the Church which are anointed with the-. Spirit, the prince and the priest, or minister, throughi-
vtt., the " seven eyes upon one stone" (ch. ;?. 9) : which are explained, "They are the eyes of the Lord which," &c.
lU., by the hand of, i. e., by the agency of. branches—iii., ears ; so the olive branches are called, Ijecause as ears are
Pembelltjs.] So dlfiferently do men and Jehovah regard the " small" beginnings of God's work (Ezra 3. 12; Hnggai
2.8). Men "despised" the work in its early stage: God r^olclngly regards it, and shall continue to do so. run to and tro, Ac—Nothing In the whole earth escapes the eye of Jehovah, so that He can ward off all danger from His people, come from what quarter It may, in prosecuting His work (Proverbs 15. 3; 1 Corinthians 16. 9). 11, Vi. Zecharlah three times (v, 4, 11, 12) asks as to the two olives
full of grain, so the olive branches are full of olives, golden oil—lit., gold, i. e., gold-like liquor. o«t of them> selves—Ordinances and ministers are cltannels of grace, not the grace Itself. The supply comes not from a dead reservoir of oil, but through living olive trees (Psalm 52.
8 ; Romans 12. 1) fed by God. 13. Knowesftlinn not—God would awaken His people to zeal in learning His truth,
Tlie Vuion of Ike Flying Eoll, ZECHARIAII V, VI. and thai of the Woman in Ike Ephah,
suffer. Their total dispersion (" the land of Shinar" being
14. anoint ad ones lit., son* of oil {Margin , Isaiiili 5. 1). Joshua thp hi^li priest, and Zerubbabel the civil ruler, must first be anointed with grace themselves, so as to be
tlie emblem of tlie various Gentile lands of tlieir present dispersion) is lierein foretold, when the measure (to which
tlie ephah alludes) of their sins should be full. The former vision denounces Judgment on in<iividuals ; this one, on
tfte instruments of furnishing it to others (of. 1 Jolin 2.
20. 27). CHAPTER V. .
tlie whole state : butenigiiiiitically, not todiscourage their present building. [Pembellus.] Rather, the vision is consolatory after the preceding one. [Calvin.] Idolatry and
Ver. 1-4. Sixth Vision. The Flying Roll. Thefraudu-
lent and perjuring transgressors of the latu shall be extirpated from Judea. 1. flying roll—of papyru.s, or dressed .sliins, used for writing on when paper was not known. It was Inscribed with the words of the curse (Deuteronomy 27.
its kindred sins, covet onsness and fraud (denounced in th» vision of the roll), shall bo removed far out of the Holy Land to their own congenial soil, never to return (so ch. 3.
9; Isaiah 27. 9; .52. 1; 60. 21; Jeremiah 50.20; Zephaniah 3.13). For more tlian 2000 years, ever since tlie Babylonian exile, the Jews have been free from idolatry ; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ. 5. went forth—The interpreting angel had withdrawn after the vision of tlie roll to receive a fresh revelation from the Divine Angel to communicate to the prophet. 6. This is tlieir resemblance lit., eye
15-26; 28. 15-68). Being written implied that its contents were beyond all escape or repeal (Ezekiel 2. 9). Its " flying" shows that its curses were ready swiftly to visit the trans-
gressors. It was unrolled, or else its dimensions could not have been seen (v. 2). Being open to all, none could say in excuse he knew not the law and the cur.ses of disobedience. As the previous visions intimated God's favour In restoring the Jewish state, so this vision denounces judgment, intimating that God, notwithstanding His favour, did not approve of tlieir sins. Being written on both sides, "on this and on that side" (v. 3) [Vatablus] connects it with the two tables of the law (Exo<lns .32. 1.5), and implies its comprehensiveness. One side denounced " him that sweareth falsely (v. 4) by God's name," according to tlie third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbour. 3. length . . . twenty cubits . . . breadtli . . . ten cubits—thirty feet by fifteen, the dimensions of the temple porch (1 Kings 6. 3), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies tlie great number of the curses contained. Tlie Hebreiv for "roll" or " volume" is used of the law (Psalm 40. 7). 3. cui-se . . . earth —(Malachi 4. 6.) The Gentiles are amenaljle to the curse of the law, as they have its substance, so far as they have
(cf. Ezekiel 1. 4,5, 16). Hengstenberq translates, "Their (the people's) eye" was all directed to evil. But English Version is better. " This is the appearance (i. e., an image of) of the Jews in all the land" (not an English Veision, "in all the earth"), i. e., of the wicked Jews. This—Here used of what was uJiZftm the ephah, not the ephah itselt 7. lifted up—the cover is lilted oft" the ephali to let the prophet see tlie female personification of "wickedness" within, about to be removed from Judea. The cover being " of lead," implies that the " woman " cannot escape from the ponderous load which presses her down, talent lit., a round piece ; hence a talent, a weight of 12.5 pounds troy, woman—cf. for comparison of " wickedness " to a woman. Proverbs 2. 16; 5. 3, 4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman. 8. wickedness lit., tlie wickedness: implying wickedness in its peculiar development.
Cf. ''the man of sin," 2Thessaloniaus 2. 3. cast it i. e., her. Wickedness, who had moved more freely whilst the heavy
not seared and corrupted conscience, written on their hearts (Romans 2. 15). cut oft—lit., cleared away, as on this side ... as on that side — both sides of the roll. [Vatablus.] From this place . . . from this place (repeated twice, as " the house" is repeated in v. 4) [Maurer]; so "lience" is used, Genesis 37. 17 (or, "on this and on that side," i.e., on every side). [Henderson.] None can escape, sin wliere he may: for God from one side to the other shall call all without exception to judgment. [Calvin.] God will not spare even " tliis place" Jerusalem when it sins. [Pembellus.] English Version seems to take Vatablus' view, according to it—according as it
lid was partially lifted off. weiglit lit., stone, i. e., round mass. 9. The agents to carry away the "woman" are, consistently with tlie image, "women." God makes t\\o wicked themselves the agents of punishing and removing wickedness. "Two" are employed, as one is not enough to carry such a load. [Maurkr.] Or, tlie Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judali. [Henderson.] As two "anointed ones" (ch. 4. 14) stand by the Lord as His min-
isters, so two winged women execute His purposes here in removing the embodiment of "wickedness:" answering to the " mystery of iniquity " (tlie LXX. here in Zeehariah use the same words as St. Paul and "the man of sin," whom tiie Lord shall destroy with the spirit of His mouth and the brightness of His coming, 2 Thessalonians
Is written. 4. Tlie "theft" immediately meant is similar sacrilege to that complained of, Nehemiah 13. 10 ; JIalachi
8. 8. They robbed God by neglecting to give Him His due
in building His house, whilst they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with Sod's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Malachi 3. 5). Stealing and perjury go together ; for the covetous and fraudulent perjure themselves by God's name without scruple (see Proverbs 30. 9). enter . . . the house—In vain they guard and shut themselves up who incur the curse; it will Inevitably enter even when they think themselves most secure, consume . . . timi>cr
2.3,7,8). Their "wings" express velocity. The "stork" has long and wide wings, for which reason it is specified; also
it is a migratory bird. Tlie "wind" helps the rapid motion of the wings. The being " lifted up between heaven and earth " implies open execution of the judgment before the eyes of all. As the "woman" here is removed to Babylon as her own dwelling, so the woman In the Apocalypse of St. John is Babylon (Revelation 17. 3-5). 11. To build . . . house In . . . Shinar—Babylonia (Genesis
10. 10), the capital of the God-opposed worldkingdonis, and so representing in general the seat of irreligion. As the "building of houses" in Babylon (Jeremiah 29. 5, 28) by the .Tews themselves expressed their long exile there, so the building of an house for "wickedness " there Implies its permanent stay, set . . . upon lier own base fixed there as in its proper place. "Wickedness" being cast out of Judah, shall for ever dwell with the Anticbrlstian apostjxtes (of whom Babylon is the type), wiio 8ta«Il reap the fruit of it, wliicli they deserve.
. . . stones—not leaving a vestige of it. So the "stones" and " timber" of the house of a leper (type of the sinner) was to be utterly removed (Leviticus 14. 45; cf. 1 Kings
18. 38).
5-11. Seventh Vision. The Woman in the Ephah. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. The Hebrew dry measure containing about a bushel, or seven and a half gallons. Alluding to the previous vision as to thelt and perjury: the ephah which, by falsification of the measure, tliey made the instrument of defrauding, shall be made tlie instrument of their punlsliment. [Grotiuh.]
Ver. 1-8. Eighth Vision. Thk Four Chariots. I. four chariota—Symbolizing tlie various dUpenBatlana o#
Cf. "this is their resemblance" (v. 6), i.e., this is a representation of wliattlxe. Jews have done, and wliat tliey shall
The Vision, of the Four Chariots, ZECHARIAH VI. and that of the Ckowning of Joshud,
Providence towards the Gentile nations whicli had been more or less brouglit into contact with Judea; especially In punishing Babylon. Cf. v. 8 (" the north country," i. e., Babylon) ; ch. 1. 15 ; 2. 6. The number " four " Is specified not merely in reference to tlie four quarters of the horizon (implying universal judgments), but in allusion to the four world-kingdoms of Daniel, frem between two monntains—the valley of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Ziou and Moriah, where the Lord is (ch. 2. 10), and whence He peuds forth His ministers of judgment on tlie heathen. [Maukee.] The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gontile worldpowers. The chariot is the symbol of war, and so of j udgments. of brass—the metal among the ancients representing hard solidity; so the Immovable and resistless firmness of God's people (cf. Jeremiah 1. 18). Calvin explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly
Babylon, Medo-Peisia, and Grseco-Macedonia, viz., to punish finally the last great foe of Israel, the final form assumed by the fourtli world-kingdom, Rome, which is to continue down to the second advent of Clirist. Hence they " walk to and fro thiou^ih tlie earth," counterworking Satan's " going to and lio in tlie earMi"(Job 1.7; 2 Thessalonians 2. 8, 9; 1 Timothy-). 1), in connection with the last awful development of tlie fourtli world-kingdom. Tlieir " fleetness " is needed to oouuteiact his restless activity ; their red colour i mplies the final great carnage (Ezeklel 39; Revehitiou J9. 17, 18,21). 8. north . . . quieted . . . my spirit—t. e., caused my anger to rest {Margin, Judges 8.
3 ; Ecclesiastes 10. 4 ; Ezekiel 5. 13 ; 16. 42). Biil>y ion alone of the four great world-kingdoms had in Zecliariali's time been tinally punislied ; tlie re fore, in its case alone does God now say His anger is salistted; the others had as yet to expiate their sin, tlie fourtli has still to do so.
9-15. Ninth Vision. The Crowning or Joshua. The double crown is placed on Joshua's head, symbolizing that the true priestliood and the kingdoiii shall be conferred on the one Messiali. Cf. Hebrews 6. 20; 7. 1-21, on Melchizedek, who siniilarly combined the kingdom and priesthood as type of Messiah. 10. Take of them of the captivity—Take silver and gold (v. 11) Jro?n tlieni. Tlie three named came from Babylon (where some of the ex.-
till the fit time, as it were between lofty mountaitis ; the
chariots are tlie various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to tlie number of the " olive trees" (ch. 4. 3) ; the allusion to tlie " two mountains" near the temple is not necessarily excluded in this view. Henderson explains them to be tlie MedoPersian kingdom, represented by the " two horns" (Daniel
iled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in v. II, 14, "crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiaii shall appear. Heldai—meaning robust. Called //c^ew below. Tobijnit—
8. 3, 4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times. !8. red—Implying carnage, black—repre-. scnting sorrow; also famine (Revelation 6. 5, G; cf. ch. 1. 8). 3. white—implying |oy and victory. [Calvin.] grizzled —piebald. Implying i mixed dispensation, partly prosperity, partly ad'ven; ,y. All four dispensations, tliougli various in character to the Gentile nations, portended alike good to God'f. people, bay—rather, "strong" or "fleet;" so Vulgate. [Gesenius.] The horses have this epithet, whose part it was to "walk to and fro through the earth" (v. 7). However, LXX. and Chaldce agree with English Version In referring the Hebrew to colour, not strength. 4. The propliet humbly and teachably seeks instruction from God, and therefore seeks not in vain. 5. four spirits of tlie heavens— heavenly spirits who "stand before Jehovah" to receive God's commands (cli.