Chapter XLVIII (continued, part 14)
t. e., the goodness of God. Jcdaiah—i. e., God knoxvs. vvliicli are come from Babylon— This clause in tlie Hebrew comes after "Josiah son of Zcphaniali." Therelore, Moore thinks Josiah as well as the tliree "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English T7riion is right; qr Maurer, "Josiah son of Zeplianiah, to whom they are come (as guests) from Babylon." the same day—No time was to be lost to mark <he signitlcancy of their coming from afar to offer gifts to L'le temple, typilying, in the double crown made of tlieir gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as tlie true king and priest. 11. The high priest wore a crown above the mitre (ch. 3.5; Leviticus 8.9). Messiah shall wear many crowns, one surmounting the other (Revelation 19. 12). It was a thing before unknown in the Levit-
4. 14; 1 Kings 22. )J; Job 2. 1; Luke 1. 19) in heaven (of which Zion is th« counterpart on earth, Note, v. 1), and proceed with cha lot speed (2 Kings 6. 17; Psalm 68. 17) to execute them on earth in its four various quarters (Psalm
ical priesthood, that the same person should wear at once the crown of a king and that of a high priest (Psalm 110.
4; Hebrews 5. 10). Messiah shall be revealed fully In this twofold dignity when He shall "restore tlie kingdom to Israel " (Acts 1. 6). 13. Behold the man viz., shall arise. Pilate unconsciously spa'ke God's will concerning Him, "Behold the man" (John 19. 5). The sense hero is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah al)out to be at once king and priest. Joshua could not individually be crowned king, not being of the royal line of David, but only in his representative character. Branch— (i\'o<t', ch. 3.8; Isaiah
104. 4; Hebrews 1. 7, 14). [Pembellus.] Or, the secret impulses of God which emanate from His counsel and providence ; the prophet implies that all the revolutions in the world are from the Spirit of God, and are as it were His messengers or spirits. [Calvin.] 6. north countryBabylon (Note, Jeremiah 1. 14). The north is tlie quarter specified in particular whence Judah and Israel are here-
after to return to their own land (ch. 2. 6; Jeremiah 3. 18). "The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the
4. 2; Jeremiah 23. 5; 83. 1.5). he shall grow up outof Itis place—retaining the image of a " braiicli ;" "He shall sprout up from His place," t. e., the pltice peculiar to Him : not merely from Bethlehem or Nazareth, but by his own power, without man's aid, in His miraculous conception [Henderson]; a sense brought out in the original, " from under Himself," or "from (of) Himself." [Calvin.] Moore makes it refer to his growing lowly in hi-i place of obscurity, "as a tender plant and a root out of a dry ground" (Isaiah -53.2), for thirty years unknown except as the reputed son of a carpenter. Maureb translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (cf. Exodus
fifth year of his reign (two years after this prophecy) for revolting. [Henderson.] Tlie " white" go after the "black" horses to the same country ; Jm;o sets being sent to it because of Its greater cruelty and guilt in respect to Judea. The white represent Darius' triumphant subjugation of
It. [Moore.] Ra.ther, I think, the white are sent to victoriously subdue Medo-Persia, the second world-kingdom, lying In the same quarter as Babylon, viz., nortli. grizzled
. . toward the south i. e., to Egypt, the other great loe Of God's people. It being a part of the Grceeo-Miicedonian kingdom, stands for the whole of it, the tliird workl-liingdom. T. bay—rather, "the fleet" (or "strong"). As tiie "red" are not otherwise mentioned, the epithet " fleet"
(a« the Hebrew for "bay" ought to be transUiled) In v. 3 seems to apply to all four, and here especially to the red. Their office is to complete hereafter the work already In part executed by the previous three who have stilled
10. 23). The idea in a Branch is that Christ's glory is grow-
ing, not yet fully manifested as a full-grown tree. Therefore men reject Him now. build tl»c temple—The prom-
ise of the future true building of the spiritual temple hj
723,
Chritl the Branch Typified. ZECIIAEIAH VII. Fasting Heproved by Zechariah.
Messiah vMatthew 16. 18; 1 Corinthians 3. 17; 2 Corinthians 6. 16; Ephesians 2. 20-22 ; Hebrews 3. }) is an eiirnest to assure the Jews, that the material temple will bv built by Joshua and Zerubbabel, in spite of all seeming obsta-
57. 19). build in Jhc leiuple—Christ "builds the temple"
(11.12,10; Hebrews S. 3, 4;: His people " liuild in the tem-
])le." Cf. Hebrews 3.2, " Mo.ses in His house." ye shall know, itc—when the event correspoiiils to tire prediction
(cll. 2. 9; 4. 9). this shall come to pass, if yc . . . obey, Ac.—To the Jews of Zechariali's day a slinuilus is given to diligent prosecution of the temple liuilding, tlie work which it was meanwhile their duty to lulfll, relying on the hope of the Messiah about afterwards to glorify it. The completion of tlie temple shall "come to pass," if y<) diligently on your part "obey the Lord." It is not meant tl^at their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. Tliey meanwhile are east away "branches" until they be "graffed" in again on the Branch and their own olive tree (eh. 38; 12. 10-12; Matthew
cles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious tem-
ple, to be reared In Israel under Messiali's superintendence (Ezekiel 40., 41., 42., 43). The repetition of the same clause {v. 13) gives emphasis to the statement as to Messiah's work. 13. bear tlie glory i. e., wear the insignia of the kingly glory, "the crowns" (Psalm 21.5; lOi 16; Isaiah 52. 13). Me himself shall bear the glory, not llioii, Joshua, though thou dost bear the crowns. The Church's dignity is In her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's lionse hung upon him" (Isaiah 22.24). sit—Implying security and permanence, priest . . . throne—(Genesis 11. IS; Psalm 110. 4; Hebrews 5. 6, 10; 6.20; 7). counsel of peace . . . between . . . both—Joshua and Zerubbabel, the religious and civil authorities co-operating In the temple typify the peace, or harmonious union, between both tlie kingly and priestly olHces. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty. [Jerome.] The peace of tlie Church, formerly sought for In the mutual "counsels" of the kings and the priests, who had been always distinct, sliali be I>erfectly ensured by the concurrence of the two offices in the one Messiah, who by his mediatorial priestliood purchases it, and by His kingly rule maintains it. ViTRiNGA takes "His throne" to be Jehovah the Father's. Thus it will be, "there shall be . . . peace between tlie Branch and Jehovah." [LtrDOVicxis de Dieu.] The other view is better, viz., "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that It Is the plan of infinite " wisdom," whence Messiah Is called "Counsellor" (Isaiah 9. 6; Epliesians 1.
23. 39; Romans 11. 16-24).
Ver. 1-14. II. DiD.\cTic Part, CHAPS 7., 8. Obedience, RATHER THAN FASTING, ENJOINED: ITS REWARD. 1. fourth year of . . . Darius—1\\ o years after tlie previous prophecies (ch. 1. 1, &c.). Chisleu—meaning torpidity, tlie state iu which nature is in November, answering to this month. 2. they . . . sent unto . . . house of God the Jews of the country sent to the liouse if God or congregation at Jerusalem. The altar was long since reared (Ezra
3. 3), thougli the temple was not completed till two years afterwards (Ezra 6. 15). The priests' duty was to give decision on points of the law (Deuteronomy 17. 9; Matthew
2.4). Beth-el is here used instead oi Beth-Jehovah, because the religious authorities, rather than tlie house itself (designated Beth-Jehovah next verse), are intended. The old Beth-ei had long ceased to be the seat of idol-wor. ship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (ch. 3. 7; Hosea 8. 1). Maurer makes the "house of God" nominative to "sent." Henderson makes " Beth-el" so. Sherexer—aa , Assyrian name meaning. Prefect of the treasury. Regcmmelech—meaning. The king's official. These names perhaps intimate the semi-heathen character of the inquir-
8, 11; Hebrews 6. 17). Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man (Luke 2. 14; Acts 10. 36; Ephesians 2. "13-17). It is only by being pardoned through His atonement and ruled ^y His laws, that we can find "peace." Tlie royal "throne" was always connected with the " temple," as is the case in the Apocalypse (Revelation 7. 15), because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation. [Roos.] Jesus shall come to effect, by His presence (Isaiah 11. 4 ; Daniel 7. 17), that which is looked for, in His absence, by other means in vain. He shall exercise His power mediatorlally as priest on His throne {v. 13); therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; tlierel'ore
ers, which may also be implied in the name "Betli-el" (Hebrew for " house of God"), so notorious once for its calfworship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience, pray before the iMvA—lit., to entreat tlie face of, &c., i. e., to offer sacrifices, the accompaniment of prayers, to conciliate His favour (1 Samuel 13. 1"2). 3. slionld I weep lu the ftfth month—" I" represents hei'e tlie people of God
(cf. ch. 8. 21). This rather favours Maureh'.s view, taking "the house of God," the conffregation, as nominative to "sent." Tlieir hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in Itself) than about moral obedience. If,
It is limited, forming the dispensation in the fulness of times (Ephesians 1. 10), when God shall gather in one
too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place
all tilings in Christ, the final end of which shall be, " God
to joy, for whicli there was more ciause than for grief, [I'EMBELLUS.] to the prophets—Haggai and Zechariah especially. The te^nth day cf tlie fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (Jeremiah 52. 12-14). They ask. Should the fast he continned, now that the temple and city are being restored? separating myself—sanctifying myself by separation, not only from food, but from all defilements (cf. Joel 2.
all in all" (1 Corinthians 15. 24-28). 1*. the crowns Bhall be to Helem, &c. ... a memorial—deposited in the temple, to the honour of the donors; a memorial,
too, of the coronation of Joshua, to remind all of Messiah, the promised antltypical king-priest, soon to come. Holem, the .same as Heldal above. So Hen (i. e., favour) is another name for Josiah {i.e., Qod fovnds) above. The same person often had two names. 15, they . . . far oUT shall bnild—Tlie reason why the crowns were made of j^old received from afar, 11(2., from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiali, King of Israel. This, too, was included In the "peace" spoken of In V. 13 (Acts 2. a); Efihesians 2. 12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Isaiah 60. 9) to the king of the Jews at Jerusalem is intended, lo be followed, secondly, by the conversion of tlie aentUes from "far off" (ch. 2. H; 8. 22,23; Isaiah oo. 10; 724
16), as was usual in a solemn fast. 5. speak unto all—The question had been asked in the name of the people lu general by Sherezer and Regem-mi leeh. Thb self-imposed fast they were tired of, not having observed it in the spirit of true religion, seveiitli moatlt—Tills fast was iu memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (2 Klngi
'£>. 25, 26; Jeremiah 41. 1-3). did ye . . . fast unto mel— No; It wa,s to gratify your-selves in hyiiocritlcal will-worship. If it had been " unto me" ye would have "separated
Sin the Cause of Punishment. ZECHARIAH VIII. The Restoration of Jerus<dem.
4. So tranquil and prosperous shall the nation be, that wars shall no longer prematurely cut oS' the people: men and women shall reach advanced ages. The promise of long life was esteemed one of the greatest Ijlessings in tlie Jewish theocracy with its temporal rewards of obedience (Exodus 20. 12; Deuteronom,y 4. 40). Hence this is a leading feature in millennial blessedness (Isaiah 65. 20, 22). for very age lit., "for multitude of days."' 5. tooys and girls playing—implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jeremiah 6. 11 ; 9.21. 6. However impossible these things just promised by me seem to you, tliey are not so with God. The "remnant" that had returned from the captivity, beholding the city desolate, and the walls and houses in ruins, could hardly believe what God promised. The expression "remnant" glances at their ingratitude in rating so low God's power, though they had experienced
yourselves" not only from food, but from your sins (Isaiah
58.3-7). They falsely made the fast an end intrinsiciilly meritorious In itself, not a means towards God's glory in their sanctification. Tlie true principle of piety, reference
to God, was wanting: hence the emphatic repetition of "unto me." Before settling questions as to tlie outward forms of piety (however proper, as in this case), tlio great question was as to piety itself; that being once settled, uU theiroutward observances become sanctified, being " unto the Lord" (Romans 14. 6). 6. did not ye eat for yourselves f
—lit., " Is it not j/e who eat?" t. e., it is not unto me and my glory. It tends no more to my glory, your feasting than your fasting. 7. Should ye not liear tlie words— rather, "Should ye not do the words," as their question naturally was as to what they should do (i'. 3); " hearing"
Is not mentioned till v. 12. The sense is. It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in
it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Psalm 78.19, 20,41). these days— "of small things" (ch. 4. 10), when such great things promised seemed Incredible. Maurer, after Jerome, translates, " in those days;" t. e., If the thing which I promised to do in those days, seem " marvellous," &c. T. save my people from . . . east . . . west i. e., from every region (cf. Psalm
its integrity. Had ye done so then, ye would have had no occasion toinstitute fasts to commemorate its destruction,
for it would never have been destroyed (v. 9-14). [MacEER.] Or, as Margin, "Are not these the words" of the older prophets (Isaiah 58. 3; Jeremiah 14. 12) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye jnust follow them In suffering. English Vei-sion is good sense: Ye inquire anxiously about the fasts, whereas ye ouglit to be anxious about hearing the lesson taught by tlie former prophets, and verified in the nation's punishment
50. 1 ; the " West" is lit., " the going down of tlie sun") to which they are scattered; they are now found especially' in countries west of Jerusalem. Tlie dispersion under Nebuchadnezzar was only to tlie east, viz., to Babylonia. The restoration, including a spiritual return to God (v. S), here foretold, must therefore be still future (Isaiah 11. 11,
penitence and obedience are required rather tlian fasts, the plain—south-west of Jerusalem. They tlieii in-_ habited securely the region most unguarded. 9. spcaketli —implying that these precepts addressed to their ancestors were the requirements of Jehovali not merely then, but now. We must not only not hurt, but help our I'ellowmen. God is pleased with such loving obedience, ratlier than with empty ceremonies. 10. Imaglwe evil— i. c, devise evil. LXX. take It, Harbour not the desire of revenge (Leviticus 19. 18). " Devise evil against one another"
12; 43.5,6; Ezekiel 37. 21 ; Ainosy. 14, 15; also ch. 13.9; Jeremiah 30. 22; 31. 1, 33). 8. in truth—in good faith, both on their sideand mine : God being faithful to Hiseverlasting covenant and enabling them Ijy His Spirit to be faithful to him. 9-13. All adversities fornieriy attended them when neglecting to build the temple : but now God promises all blessings, as an encouragement to energy in the work, hands . . . strong—be of courageous mind (2 Samuel 16. 21), not merely in building, bul in general, as having such bright prospects (v. 13, &c.). these days—the time that had elapsed between the prophet's having spoken "these words" and the time (v. 10; cf. Haggai 2. 15-19) when they sot about in earnest restoring the temple, the propliets —Haggai and Zechariah himself (Ezra 5. 1, 2). The same prophets who promised prosperity at the foundation of the temple, now promised yet greater blessings hereafter. 10. bcfoi-e these days—before the time in which ye again proceeded with the building of the temple (v. 9), viz., at the time that the temple lay neglected, no hire for man
is simpler (Psalm 36. 4; Micah 2. 1). 11. jmlled awny tlte shoulder— lit., "presented a refractory slioulder;" an Image from beasts refusing to bear the yoke (Margin, 'Nehemiah 9. 29). stopped . . . ears—(Isaiah 6. 10; Jeremiah 7. 26 ; Acts 7. 57.) 1!J. hearts . . . adamant—(Ezekiel
3. 9: 11. 19.) I.ord . . . sent in his Spirit by . . . propUets —t. e., sent by the former prophets inspired wUli His Spirit. therefore . . . greatwrath—(2Chronicles36. 16.) As they pushed from them the yoke of obedience, God laid on them the yoke of oppression. As they made their heart bard as adamant, God brake their hard hearts witli judgments. Hard hearts must expect hard treatment. The harder the stone, the harder the blow of the hammer to breakit. S.hecried—by hisprophets. theycrlcd—in their calamities. I . . . not hear—retribution in kind (Proverbs
. . . beast i. e., no produce of the field to repay the labour of man and beast on it (Haggai 1. 6, 9, 10 ; 2. 16). neither
. . . peace to him that went out or came in—(2 Chronicles 15. 5.) No one could in safety do his business at home or abroad, in the city or in the country, wiiether going or returning, because of the affliction — so sorely pressed were they by the foe outside. Mauker translates, " Because of the foe" (Ezra 4. 1). every one against . . . neighbour—There was intestine discord, as well as foes from without. 11. " But now that the temple has been built, I will not do as I had formerly done to those who returned from Babylon." [Jerome.] Henceforth I will bless you.
1. 24-26 ; Isaiah 1. 15 ; Micah 3. 4). 14. whirlwind—of wrath (Ntthum 1. 3). nations whom they knew not—foreign and barbarous, desolate after them—after their expulsion and exile. It was ordered remarkabl.v by God's providence, that no occupants took possession of it, but that during the Jews' absence it was reserved lor tliem
• gainst their return after seventy years, they laid . . . desolate—the Jews did so by their sins. The blame of their destruction lay with themselves, rather tlian with the Babylonians (2 Chronicles 36. 21). pleasant landCanaan. Lit., the land of desire (Jeremiah 3. 19).
1!J. seed . . . prosperous— i. e., shall not fail to yield abundantly (Hosea 2. 21, 22; Haggai 2. 19). Contrast with
this verse Haggai 1.6,9-11; 2.16. dew—especially bene-
ficial in hot countries where rain is rare. 13. a curse—As the heathen have made you anotlier name for a curse, wishing to their foes as bad a lot as yours (Jeremiah 24. 9?
Ver. 1-23. Continuation of the SuBjFxrr in Chap. 7. After urging them to obedience by the fate of their fathers, he urges them toil by promises of coming prosperity, ti. Jealous for Zion—(Ch. 1. 14.) with great fury—against her oppressors. 3. 1 am returned-1. e., I am determined to return. My decree to that elTect is gone forth. .Terusalcm
29. 18) ; so your name shall be a formula of blessing, so tliat tnen shall say to their friend. May thy lot be as happy as that of Judah (Genesis 48. 20). Including also the idea of the Jews being a source of blessing to the Gentile nations (Micah 5.7; Zephaniah 3.20). The distinct mention of "Judah" and "Israel" proves that the prophecy has not yet had its full accomplishment, as Israel (the ten tribes) has never yet been restored, though individuals of Israel returned with Judah. 14. I thought— I determined, yon —i.e., your fathers, with whom ye are one; the Jewish
. . . city of truth—i. e., faithful to her God, who is the God of truth (Isaiah 1. 21, 28; John 17. 17). Never yet fully fnlflUed, therefore still to be so. fl»c mountain of the I.<ord—(Isaiah 2. 2, 3.) holy mountain—(Jeremiah 31. 28.)
Qoua Works Required by God. ZECIIARIAH IX God Defenddh His Church.
Church of all ages being regarded as an organic whole (cf.
ing the assembli,« of the Church (1 Corinthians 14. 'JS), But primarily, that produced on the nations in witnessing the deliverance of the Jews by Cyruh. Finally, that to be produced on the nations by the future grand interposition of Messiah in behalf of His people.
Hag^;ai 2. 5; Matthew 2:>. 31, o2). repented not— I changed not niy purpose, because they changed not their mind (2 f'hronicles 36. 16). With the I'roward God shows Ilinisell" froward (Psalm 18. 26). If the threatened punishment lias
Lieen so unchangeably inflicted, much more will God surely give the piomised blessing, which is so much more consonant to His nature (Jeremiah 31. 28). 10, 17. The j)romised blessings are connected with obedience. God's «:0venanted grace will lead those truly blessed by it to holiness, not licentiousness, trutli to . . . nelgUbonr— not that the truth should not be spoken to foreigners loo; but he makes it an aggravation of their sin, that tliey spared not even their brethren. Besides, and above all outward ordinances (eh. 7. 3), God requires truth and jus-
Ver. 1-17. Chai's. 9. to 11. aue PKOPHETicAii. Written long after the previous portions of the book, wlienc«> arise the various features wliich have been made grounds for attacking theirauthenticity, notwitlistanding the testimony of the LXX. and of the compilers of tlie Jewish canon in their favour. See Introduction. Alexandkk's Conquests in Syria (i'. 1-8). God's People Safe because HER King cometh i.owly, hut a Saviouk (w. 9-lU). The Maccabean Deliverance a type theiu;ok (v. 11-
tice, judgment of . . . peace—Equitable decisions tend to allay feuds and produce peace, gates—the place wliere courts of judicature in the East were held. 17. all tliesc
17). 1. In . . . Hadracli — rather, concernnig or against Hadrach (cf. Isaiah 21.13). "Burden" means a prophecy buudened with ivrath against the guilty. Mauueh, not so well, explains it. What is taken up and uttered, the utterance, a solemn declaration. Batlrach-a part ol Syria, neai Damascus. As the name is not mentioned in ancient liistories, it probably was the less-used name of a region having two names (Hadrach and Bilcathaven, Margin, Amos
. . . I liate—therefore ye too ought to hate them. Religion consists in conformity to God's nature, that we should love what God loves, and hate what God hates. 18, 19. The prophet answers the query (ch. 7. 3) as to the fast in the fifth month, by a reply applying to all their fasts: these are to be turned into days of rejoicing. So Jesus replied to His disciples when similarly consulting Him as to why fasting was not Imposed by Him, as it was by John the Baptist. When the Sun of righteousness shines, tears are dried up (Matthew 9. 15). So hereafter (Isaiah 35. 10). fast of . . . foiirtli montU—On the fourth month of the eleventh year of Zedekiah's reign, on the ninth day, Jerusalem was taken (Jeremiah 39. 2; 52. 6, 7).
1.5); hence it passed into oblivion. An ancient Rabbi Jose is, however, stated to have .expressly mentioned it. A.i Arab, Jos. Abassi, also in 1768 declared to MicHaelis, that there was then a town of the name, and th;it it was capital of the region Hadrach. The name means enclosed in Syrian, i. e., the west interior part of Syria, enclosed by
It was therefore made a fast day. fifth . . . seventH
hills, the Ccelo-Sj'ria of Strabo. (M.4UREit.] Jekojie considers Hadrach to be the metropolis of C(jelo-Syria, as Damascus was of tlie region about that city. Hengstenbekq regards Hadrach as a symbolical name of Persia, which Zechariah avoids designating by its proper name, not to offend the government uniter which he lived. But the context seems to refer to the Syrian region. GESBNiue thinks that the name is that of a Syrian king, which mightmore easily pass iutooblivion than tliatof a region.
(JVotes, ch. 7.3-5.) tentli—On the tenth month and tenth day, in the ninth year of Zedekiah, the siege began (Jeremiah 52. 4). therefore love the truth—or, "oiili/ love." English Version is better. God's blessing covenanted to Israel is not made to depend on Israel s goodness: but
Israel's goodness should follow as the consequence of God's gracious promises (v. 16, 17 ; cli. 7.9, 10). God will bless, but not those who harden themselves in sin. 30. (Isaiah 2.3; Jlicah 4. 2.) Thus saith the Lord of hosts—A preface needed to assure the Jews, now disheartened by the perils surrounding them, and by the humble aspect of the temple "Unlikely as what follows may seem to yo\i, Jehovah of hosts, boundless in resources, saitli it, therefore it shall be so." Just before Christ's coming, a feeling grew up among the heathen of the unsatisfactoriuess of their systems of religion and philosophy; this disposed them favourably towards the religion of the Jew, so that proselytes embraced the worship of Jehovah fnun various parts of Asia; these again were predisposed to embrace Christianity when preached to them (Acts 2. 9-12, 41). But thefull accomplishment of the conversion of the Gentiles foretold here is reserved till " Jerusalem" (!>. 22) becomes the centre of Christianized Jewry (Romans 11. 12, 15). 31. Let M8 . . . I — manifesting zeal and love: converted themselves, they seek the conversion of others (Song of Solomon 1. 4). To exhortation in genei-al (" Let us go"), they add individual example (" I will go"). Or, the cliauge from plural to singular implies that the geiui-al consent in religious earnestness leads each individual to decide for God. go speedily—ia., go, going : implying intense earnestness, pray Hebrew, entreat the face (ch.7. 2); entreat His favour and grace. 23. many . . . strong nations ... In .lernsalem—in contrast to the few and weak Jews now building the temple and city, then such shall be their influence that many and strong nations shall come to worship Jehovah their God in Jerusalem (Isaiah GO. 3; 06.2'!). 23. ten—a definite number for an indefinite. So in Leviticus 22. 26; Numbers 14. 22. of all languages of the nations—2. e., of nations of all languages (cf. Isaiah 66. 18; Revelation 7. 9). take hold of the skirt—a gesture of suppliant entreaty as to a superior. Cf. Isaiah 3.6; 4.1, on a diflerent occasion. The Gentiles shall eagerly seek to Bliare the religious privileges of the Jew. Tlie skirt with a fringe and bli-.vj riband upon it (Numbers 15.38; Deuteronomy 22. 12) was a distinguishing badge of a Jew. God
Cf. the similar "land of silion," &c., Nehemiali I). '22. Damascus . . . rest thereof i.e., the place on which the " burden'' of the Lord's wrath shall rest. It shall be permanently settle on it until Syria is utterly prostrate.
I''ulfilled under Alexander the Great, wlio overcame Sy-
ria. [CUKTIUS, B. 3. and 4.] eyes of man, as of all . . . Israel . . . toward the Lord—the eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of Jaddua the high priest's refusal to swear fealty to lum, prayed earnestly to the Lord, and so were delivered
(2 Chronicles '20. 12; Psalm 23. 2). Typical of the ett'ect of God's judgments hereafter on all men, and especially on the Jews in turning them to Him. MAUKEit, Pembellus, &c., less probably translate, " The eyes of the Lord are upon man, as they are upon all Israel," viz., to punisli the ungodly, and to protect His people. He who lias chastised His people, will not fail to punisli men f(>r their sins severely. The "all," I think, implies that whereas men's attention generally (whence "man" is the expression) was directed to Jehovah's judgments, itii Israel especiaily looks to Him. 2. Hamath—a Syrian kingdom with a capital of the same name, north of Damascus, shall boi-- deithereby—shall be joined to Damascus in treatment, as it is in position; shall share in the burden of wrath of which Damascus is the resting-place. Maureu understands "which ;" "Hamath, which borders on Damascus, also shall be the resting-place of Jehova/i's wrath" (the latter words being supplied from v. 1). Riblah, the scene of the Jews' sull'erings from their foe, was there: It therefore shall suflTer (2 Kings 23. 33; 25.6, 7, 20, 21). Tym« . . . Zldon—lying in the conqueror's way on his mnrdi along the Mediterranean to Egypt (cf. I«-aiali 23). Zidon, th« older city, surrendered, and Abdolonymus was made ila viceroy, very wise—In her own eyes. Referring to T.yre:
V. 3 shows wherein her wisdom consisted, viz., in building a stronghold, and heaping up gold and siiic/- (Ez.eklel 28. 3 5
l» with you—the effect produced on unbelievers In enter-
Ood Defendeth His Church. ZECHAKIAII IX. The Coming of ChrUt Furttold,
his ohominafne sacrifices to Idols: and cvenhc, the se«miingly ignoble remnant of the Jews, sliall be sacred to oar God (consecrated by His favour); and though so long l)ereft of dignity, I will make them to be as governors luling others, and Ekron shall be a tributary bond-servani as the Jebusite." Thus tlie antithesis is between tlie Jew that remaineth (the elect remnant) and the Ekronite. 8. encamp about—(Psalm 34. 7.) mine house viz., the Jewish people {ch. 9.7 ; Hosea, S. I.) [Maurer.] Or, the temple: reassuring the Jews engaged iu building, who might otherwise fear their work would be undone by the conqueror. [Moore.] The Jews were, in agreement with this prophecy, uninjured by Alexander, thougli he punished the Samaritans. Typical of their final deliverance from ev(!ry foe. passcth by . . . rcturnetli—Alexiiiidcr, when advancing against Jerusalem, was arrested by a dream, so that neither in " passing by" to Egypt, nor in "returning," did lie injure the Jews, but conferred on them great privileges, na oppressor. . .pass throngli
12, 17). On Alexander's expressing liis wish to sacrifice
In Hercules' temple in New Tyrr on the island, she Khowed her wisdom in sending a fe.)lden crown, and re-
plying that the true and ancient temple of Hercules was
at Old Tyre on the mainland. With all her wisdom she cannot avert her doom. 3. The heathen liistorian, DioDOKUS Sicui-us (17.40), confirms this. " Tyre had tlie great-
est confidence owing to her insular position and fortifica-
tions, and the abundant stores she had prepared." New Tyre was on an island 700 paces from the shore. As
Isaiah's and Ezeliiel's (Ezekiel 27.) prophecies were directed against Old Tyre on the mainland, and were ful-
filled by Nebuchadnezzar, so Zechariah's are against New Tyre, which was made seemingly impregnable by a double wall 150 feet high, as well as the sea on all sides.
4. (Kzekiel 26. 4, 12; 27. 27), cast her out — Hebrew, dix-
posscsf tier, i. e., will cast her inhabitants into exile. [Grotius.] Alexander, though without a navy, by incredible labour constructed a mole of the ruins of Old Tyre (fulfilling Ezekiel 26.4-12, &a., by "scraping her dust from her," and "la.ying her stones, timber, and
. . . anymore—The prophet passes from the immediate future to the final deliverance to come (Isaiah 00. 18; Ezekiel 28. 24). seen witii mlue eyes viz., how Jerusalem has been oppressetl by tier foes [Kosenmuller] (P^xodus 3.
<lust in the midst of the water"), from the shore to the
island, and, after a seven mouths' siege, took the city by storm, slew with the sword about 8000, enslaved
7; 2. 25). God is said noto to have seeti, because He now begins to bring the foe to judgment, aiid manifests to the world His sense of His people's wrongs. 9. From the coming of the Grecian conqueror, Zechariali makes a sudden transition, by the prophetical law of suggestion, to the coining of King Messiah, a very different character, dnnglitor of Zion—Tiie theocratic people is called to " re-
13,000, crucified 2000, and set the city on "lire," as here
foretold. [CUBTIUS, B. 4.] smite Uer power iu tli« sea— —situated though she be in the sea, and so seeming impregnable (cf. Ezekiel 28. 2, " I sit in the seat of God, in tite midnt of the sea"). "Her power" includes not only her
fortifications, but her fleet, all of which Alexander sunk
joice" at the coming of Iier King (Psalm 2. U). unto thee —He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church : especially
ill Die sea before her very walls. [Cuktius, B. 4.] Ezekiel
20.17 corresponds, "How art thou destroyed which wast strong in tlie sea!" 5. AsUkelon, &c. — Galh alone is omitted, perliaps as being somewhat inland, and so out of the route of the advancing conqueror. Ekroii . . . expectation . . . ashamed — Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward tli rough
for tlie .lews' sake, at His second coming (Romans II. 26). he is just—righteous : a.i\ attribute constantly given to Messiah (Isaiah 4.5. 21; 53. 11; Jeremiah 23.5, 6) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming tlie Lord our righteousne.^s-fulfiller, so that not merely mercy, but jus-
Phiiistia to Egypt. This hope being confounded (" put lo shame"), Ekron shall " fear." kiug shall perish from Ga*a--its government shall be overthrown. In literal fulfilment of this prophecy, after a two months' siege, Gaza was taken by Alexander, 10,000 of its inhabitants
tice, requires the justification of the sinner who by faitli becomes one witli Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honourable by it (Isaiah 42. 1, 21). His future reign " in righteousness," also, is especially referred to (Isaiah 32. 1). Iiaving salvation—not passively, as some interpret it, "saved," which the context, referring to a " king" coining to reign, forbids; also the old versions, LXX., <Si/rirtc, and Vulgate, give Saviour. Tlie Hebrew is reflexive in sense, " sliowing Himself a Saviour;"' "having salvation in Himself"
slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a cliariot by thongs thrust through the soles of his feet, and dragged round the city. 6. bastard—not the rightful heir; vile and low men, such as are bastards (Deuteronomy 23. 2). [Grotius.] An alien
so LXX. ; implying the desolation of the region wherein men shall not settle, but sojourn in only as aliens passing through, [Calvin.] 7. take . . . his blood out of . . . moutli Blood was forbidden as food (Genesis 9. 4; Leviticus 7. 26). abominations—things sacrificed to idols and then partaken of by the worshippers (Numbers 25. 2; Acts
for us. Endowed with a salvation wliich He bestows as a king. Cf. 3/ar(7i»i, " saving Himself." CI. Matthew 1. 21, in the Greek, " Himself shall save His people;" f. e., not by any other, but by Himself sliall He save. [Pearson onihe
Creed.] His "having salvation" for others manifested that He had in Himself that righteousness which was Indispensable for the justification of the unriglUeous (1 Corinthians 1. .30; 2 Corinthians 5.21; 1 John 2.1). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save.
15. 29). The .sense is, " I will cause the Philistines to cease from the worship of idols." even he shall be for our God —"even he," like Hamath, Damascus, Tyre, &c., which, these words imply, shall also be converted to God (Isaiali
56. 3, "son of tlie stranger joined himself to the Lord"). [RosENMliLLEU.] The "even," however, may mean. Be-
Still, Messiah shall come to take "just" vengeance on His
tides the Hebrews, "even" the Philistine shall worsliip Je-
foes, previous to His reign of peace (Malachi 4. 1, 2). lowly—mild, gentle: corresponding to His "riding onan ass" (not a despised animal, as witli us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons. Judges 5. 10), i.e., coming as "Prince of peace" (v. 10; Isaiah 9.6); the " horse," on the contrary is the emblem of war, and shall tlierelore be " cut oflT." Perhaps the Hebrew includes both tlie " lov/liness" of His outward state (which applies to His first coming) and His "meekness" of disposition, as Matthew 21.5 quotes it (cf. Matthew 11.29), which applies to both His comings. Both adapt Him for loving sympathy with us men ; and at the same time are the ground of His coming manifested exaltation (John 5. 27; Philippians 2. 7-0). colt — untamed, " whereon yet never man sat" (Luke 19. .30). The symbol of a triumphant conqueror and judge (Judges 5. 10; 10. 4;
hovah (so Isaiah 50. 8). [Mauker.] he shall be as a governor in Judali—On the conversion of the Philistine prince, he shall have the same dignity "in Judah as a governors;" there shall be no distinction. [Henderson.] The Philistine princes with their respective states sliall equally belong to the Jews'' communion, as if tliey were among the " governors" of states "in Judah." [Maurer.] E^ron as a Jebusite—Tile Jebusites, the original inliabitants of Jerusalem, who, wlien subjugated by David, were incorporated with the Jews (2 Samuel 21. 16; Ac), and enjoyed their privileges: but in a subordinate po.'^ition
civilln (\ Kings 9.20,21). The Jebusites' condition under Solomon being that of bond-servants and tributaries, Cai-vin explains the verse dilTerently: "I will rescue the Jew/rc« the teeth of tlic Philistine foe (image from wild beasts rending their prey with their teeth), who would nave devoured him, as he would devour blood or flesh of
12. 11). foal of an asa— lit., asses: in Hebrew idiom, the indefinite plural for singular (so Genesis 8. 4, " mountaiiis of
Promises of Victory and Defence. ZECHAKIAH X, God only to be Sought imto, not TdoU.
Ararat,' for one of the mountains). The dam accompanied the colt (Matthew 21. 2). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" (Psalm 118. 21), as that first Palm Sunday was. The Jews sliall then universally (Psalm
Jews and against their foes), as formerly He appeared In a cloud over the Israelites against tlie Egyptians (Exodus
14. 19, 24). Ills arrow . . . as . . . Iig5i«5jing—flashing forth instantaneous destruction to the foe i Psalm 18.14). blow . . . trumpet—to summon and incite His people to battle for tlie destruction of their foe. go witli wliirlwinds of tlie sontli— i. <;., go forth in the most furious storm, such as is one from llie south (Isiiiali 21. 1). Alluding, perliaps, to Jeliovah's ancient miracles at Sinai coming "from Teman" (''the south," in Margin). l.'J. devour—the flesh of their foes, drink—the blood of their foes; i. e., utterly destroy them. Image .(as Jeremiah 46.
118. 2G) say, what some of them said then, " Blessed is He that cometli in the name of the Lord" (cf. Matthew
21. 9, with 213. 39); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumpli, shall then also be in the hands of His people
(cf. John 12. 13, with Revelation 7. 9, 10). Then also,
10) from a sacrifice, wherein part of the flesh. was eaten, and the blood poured in libation (cf. Isaiah 03. 1, &c.). subdue with sling-stoncs—or, "tread under foot the sling-stones" hurled by the foe at them; i.e., will contemptuously trample on the hostile missiles which shall fall harmless under their feet (cf. Job 41. 28). Probably, too, it is implied tliat their Joes are as impotent as the common stones used in slinging when they have fallen underfoot: in contrast to the people of God (r. 16), "the (precious) stones of a crown" (ci. 1 Samuel 25. 29). [MauKEK.] English Version is good sense: Tlie Jews shall subdue the foe at the first onset, with the mere slingers who stood in front of the line of battle and began the eng.agement. Though armed with but sling-stones, like David against Goliath, they shall subdue the foe (Judges 20. 16; 1 Chronicles 12. 2). [Gkotius.] noise—the battle-shout, titrongh wine—(Ch. 10.7.) The Spirit of God fills them with triumph (Ephesians 5. 18). fllled—with blood, like bowls—the howls used to receive tlie blood of the sacri-
tks on His former entry, shall be the feast of tabernacles
(at which tliey used to draw water from Siloam, quoting Isaiah 12. 3). Cf. Psalm 118. 15, with ch. 11. 16. 10. (IsaialV
2. 4; Hosea 2. 18; Micah 5. 10.) Kpliraim . . . Jerusalem— the ten tribes, and Judali and Benjamin; both alike to be restored hereafter, speak peace—command it authoritatively, dominion . , . from sea . . . river , , . ends of
. . . eartu—fulfilling Genesis 15.18; Exodus 23. 31; and Psalm 72. 8. " Sea . . . sea," are the Red Sea and Mediterranean. The " river" Is the Euplirates. Jerusalem and
tlie Holy Land, extended to the limits promised to Abraham, are to be tlie centre of His future dominion ; whence
it will extend to the remotest parts of the earth. 11. As for tliee also i.e., "the daughter of Zion," or "Jerusalem" (v. 9): the theocracy. The "thee also," in contradistinction to Messiah spoken of in v. 10, implies that besides
cutting off Vie battle-bow and extending Messiah's " dominion to tlie ends of the earth," God would also deliver /or her her exiled people from their foreign captivity, by
tlie blootl of thy covenant—i. e., according to tlie covenant YouchsalVd to thee on Sinai, and ratified by the blood of sacrifices (Exodus 24. 8; Hebrews 9. 18-20). pit wlicrein . . . no water—Dungeons were often pits witliout water, miry at .tlie bottom, such as Jeremiah sank in when confined (Genesis 37. 21; Jeremiah 38. 6). An image of the misery of the Jewish exiles in Egypt, Greece, &c., under the successors of Alexander, especially under Antioclius Epiphaiies, who robbed and profaned the temple, slew thousands, and enslaved more. God delivered them by the Maccabees. A type of the future deliverance from their last great persecutor hereafter (Isaiah 61. 14; 00. 1). 12. strongliold—in contrast to the "pit" (v. 11); lit., "a place cut off from access." Maureb thinks, "a height" (Psalm 18. 33). An image for the security wiiich the returning Jews shall have in Messiah {v. 8) encamped about His people (Psalm 46. 1, 5; cf. Isaiah 49. 9; Proverbs 18. 10). prisoners of liope i. e., who in spite of afflictions (Job
fices, as . . . corners—or "horns" of the altar, which used to be sprinkled with blood from the bowls (Exodus
29. 12; Leviticus 4. 18). 10. save them ... as tl»e flock of ills people—as the flock of His people ought to be saved (Psalm 77. 20). Here the image of war ami bloodshed
(c. 15) is exchanged for the shepherd and Jl(jcl;, as God will give not only victoiy, but afterwards .safe and lasting peace. In contrast to the worthless sling-sloncs trodden under foot stand the (gems) "stones of the crown (Isaiah
62. 3; Malaclii 3. 17), lifted up as an ensign," that all may flock to the Jewish Church (Isaiah 11. 10, 12; 62. 10). 1?. his goodness . . . his beauty—the goodness and beauty which Jehovali Messiah bestows on His people. Not as Maurer thinks, tlie goodness, &c., of His land or Hit people (Psalm 31. 19; Jeremiah 31. 12>. m.tke . . . cheerful lit., make it grow, new wine the iiinids—supply, "shall make ... to grow." Corn and tmnr abundant indicate peace and plenty. The new wine gladdening tlie maids is peculiar to tliis passage. It confutes those who interdict the use of wine as food. The Jews, heretofore straitened in provisions through pressure of the foe, shall now have abundance to cheer, not merely tlie old, hut even tlie youths and maidens. [OAiviN.]
13. 15; Psalm 42. 5, 11) maintain hope in the covenantkeeping God ; in contrast to unbelievers, wlio say, "There
is no liope" (Jeremiah 2. 25; 18. 12). Especially those Jews who believe God's word to Israel (Jeremiah 31. 17), "there
is hope in the end, tliat tliy cliildren .shall come again to their own border," and do not say, as in Ezekiel 37. 11, "Our hope is lost." Primarily, the Jews of Zechariah's time are encouraged not to be dispirited in building by their trials; secondarily, the Jews before the coming restoration are encouraged to look to Messiah for deliverance from their last oppressors, even to-day—when your circumstances seem so unpromising; in contrast with the "day of the Lord," when Zion's King shall come
Ver. 1-12. Prayer and Promise. Call to prayer to Jehovah, as contrasted with the idol-worsliip which had brought judgments on the princes and jieopie. Blessings promised in answer to prayer: (1.) rulers of them.selves;
(2.) conquest of their enemies ; (li.) restoration and establishment of botli Israel and Judali in their own land in lasting peace and piety. 1. Ask . . . rain—on which the abundance of "corn" promised by the I^ord (ch. 9.
to her deliverance (w. 9). I will render doulde—Great as has been thy adversity, tliy prosperity shall be doubly greater (Isaiah 01. 7). 13. bent Jutlah—made Judah as it were my bow, and "filled" it "with Ephraim," as my arrow, wherewith to overcome the successor of the Grecian Alexander, Antiochus Epiphanes (cf. Notes, Daniel 8. and U. 32; 1 Maccabees 1. 62; 2. 41^3), tlie oppressor of Judah. Having spoken {v. 1-8) of Alexander's victories,
17) depends. Jehovah alone can give it, and will give
it on being asked (Jeremiah 10. 13; 14. 22). rniii in . . . time of . . . latter ruin—i.e., the latter rain in its dne time, viz., in spring, alxnit February or March (Job 29.
23; Joel 2. 2!). The latter rain ripenetl the grain, as the former rain in October tended to fructify the seed. Including tiH teinporalblessiiigs; these again being typt^sof spiritual ones. Though God has begun to bless ns, we are not to relax our prayers. The I'oriiier rain of converaion may have beiin given, but we must also iisk for the latter rain of ripened sanctifiratlon. Though at Pentecost there was a former rain on the Jewish Church, a latter rain Is
afL(;r the parentliesis (v. 9, 10) as to Messiah the infinitely greater King coming, he passes to the victories which God would enable Judali to gain over Alexander's suc-
i-.esKor, alter his temporary oppression of them. O Kton
. . . O Greece—(Jod on one hand addresses Zion, on the other Greece, showing that He rules all people. 14. Another image: "Jehovah shall be seen (conspicuously manifesting His power) over them" [i. e., in behalf of the
still to be looked for, when the lull harvest of the nutlon'8
Ah God has Visited His Flock/or Sin, ZECHAKIAH X. to He will Save and Restore Htmn.
conversion shall be gathered In to God. The spirit of prayer iu Uie Cliurch is au index at ouce of her piety, and
few Israelites from the other tribes retia ned. The Macca« beau deliverance Is here connected with it, just as tha painter groups on the same canvas olijpcts in the loreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah, bring tlteiin again to place them— viz., securely in their own land. The Hebrew verb is compounded of two, " I will bring again," and "I will place them." (Jeremiah 32. 37). SIauiier, from a difterent form, translates, " I will make tliein to dwell."
of the spiritual blessings she may expect from God. When
the CliurcU is full of prayer, God pours out a full blessing,
brlj^lit clomls—rather, lightnings, the precursors of rain.
fJjAirKER.] slkowers of rain lit., rain of heavy rain. In Job 37. 6 the .same words occur in Inverted order. [HenDEKSON.J gi-ass—a general term, including both corn for men and grast for cattle, a. Idols lit., "the teraphim,"
the household gods, consulted in divination {Note, Hosea 3.
4). Derived by Gesbnius from an Arabic root, " comfort," indicating them as the givers of comfort. Or an Etliiopian
7. lilie a i«igl»«y inou— in the l)attle with tlie foe {v. 3. 5). rejoice—at their victory over the foe. children shall see
root, "relics." Herein Zecliariah shows tliat the Jews by their own idolatry had stayed the grace of God hereto-
It—who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your c/iiWrt'u shall, and their joy shtill he com-
fore, which otherwise would have given them ail those blessings, temporal and spiritual, which they are now {v.
1) urged to "ask" for. diviners—who gave responses to consulters of the teraphim: opposed to Jeliovali and His true prophets, seen a lie—pretending to see wliat tliey saw not in giving responses, comfort in vain—lit., "give
plete, rejoice in the ILord-the Giver of such a glorious victory. 8. hiss for them—Keepers of liees by a wliistle
call them together. So Jehovah by the mere word of His
call shall gather back to Palestine His scattered people (u.
10; Isaiah 5. 20; Ezekiel 36. H). The multitudes mentioned by JosEPHiJS (B. 3. ch. 3. 2), as peopling Galilee 200 years after this time, were a pledge of the future more perfect fulfilment of the propliecy. for 1 Iia»'e redeemed tliem viz., in my covenant purpose "redeemed" both temporally and spiritually, as Shey have iticrcascd—iu former times. 9. sow them among . . . people — Their dispersion was with a special design. Like seed sown far and wide*, they shall, when quickened tliemselvcs, be the
tfopoitjfor comfort;" t. e.,give comforting promises to consulters which are sure to come to naught (Job 13. 4; 16. 2;
21. 34). therefore tl»ey vrent tlieir way i. e., Israel and Judah were led away captive, as a flock . . . no sliepherd — as sheep wander and are a prey to every injury when without a shepherd. So the Jews had been wiiilst they were without Jehovah, the true shepherd ; for the false prophets whom they trusted were no slieplierds (Ezekiel 34. 5). So now tliey are scattered, wliilst tliey know not Messiah their sliepherd; typified in tlie state of the disciples, wlien they had forsaken Jesus and fled (Mattliew 26. 56; cf. ch. 13.7). 3. against tl»e sliepliertls— the civil rulers of Israel and Judah who abetted idolatry. pnnislicfC lit., " visited upon." The same word " visited," without the " upon," is presently after used in a good sense to heighten tlie contrast, goats he-goats. As"sliepherds" described what tliey ought to have been, so " liegoats'" describes what they were, the emblem of headstrong wantonness and offensive lust {Margin, Isaia.li 14. 9 ; Ezekiel 34. 17 ; Daniel 8. 5 ; Matthew 25. 33). The he-goats head the flock. Tliey who are first in crime will be first in punishment, visited—in mercy (Luke 1. 68). as Iiis goodly liorse—In ch. 9. 13 they were represented under tlie image of bows and ari-ows, here under that of their commanderin-chief, Jehovah's battle-lwrse (Song of Solomon 1. 9). God can make His people, timid though they be as sheep, courageous as the charger. The general rode on the most beautiful and richly caparisoned, and had his horse tended with the greatest care. Jehovah might cast off" the Jews for their vileness, but He regards His election or adoption of them: whence He calls them here "His flock," and therefore saves them. 4. Out of Mm—Judah is to be no more subject to foreigners, but from itself shall coine its rulers, tiie corner—stone, Messiah (Isaiah 28. 16). " Corners" simply express governors {Margin, 1 Samuel 14. 38; Margin, Isaiah 19. 13). The Maccabees, Judah's governors and deliverers from Antiochus the oppressor, are primarily meant; but Messiah is the Antitype. Messiah supports and binds together the Church, Jews and Gentiles, the nail—(Judges 4. 21; Isaiah 22. 23.) The large peg inside an Oriental tent, on which is hung most of its valual)le furniture. On Messiah hang all the glory and hope of His people, bow— (Ch. 9. 13). Judah shall not need foreign soldiery. Messiah shall be her battle-bow (Psalm 45. 4, 5
fittest instruments lor quickening others (cf. Mi call 5.7). The slight hold they have on every soil where they now
live, as also the commercial and tliereforo cosmopolitan character of their pursuits, mailing a cliange of residence easy to them, fit tliem peculiarly for missionary work [MooRE.] The wide dispersion of the Jews just before Christ's coming prepared the way simiUirljfor the apostles' preaching in the various Jewish syngagogues throughout tlie world ; everywhere some of tlie Old Testament seed previously sown was ready to germinate when the New Testament light and heat were brouglit to bear on it by Gospel preachers. Thus t!ie way was opened
for entrance among the Gentiles. " Will soiu" is the Hebrew future, said of that which has been done, is being done, and may be done afterwards [Mauker] (cf. Hosea 2. 23),' shall remember me in far coiisitries—(Deuteronomy 30,
1 ; 2 Chronicles 6. 37.) Implying the Jews' return to a right mind in "all the nations" where tliey are scattered simultaneously. Cf. Luke 15. 17, 18, with Psalm 22. 27, "All the ends of the world remembering and turning unto the Lord," preceded by the "seed of Jacob . . . Israel . . . fearing and glorifying Hinri ;" also Psalm 102. 13-15. live in political and spiritual life. 10. Egypt . . . Assyria the former the first, the latter among tlie last of Israel's oppressors (or representing the four great uorld-kingdoms, of which it was the first) : types of tlie present universal dispersion, Egypt being south, Assyria north, opposite ends of the compass. Maurbr conjectures that many Israelites fied to " Egypt" on the invasion of Tiglatli-pileser. But Isaiah 11. 11 and this passage rather accord with the view of the future restoration. Gilead . . . Lebanon — The whole of the Holy Land is described by two of its boundaries, the eastern (" Gilead" beyond Jordan) and the northern ("Lebanon"), place shall not be found for them — i.e., there shall not be room enough for them through their numbers (Isaiah 49. 20; 54. 3). 11. pass . . . sea with aflliction — Personifying tlie "sea;'' He shall
Revelation 8. 2). every oppressor — rather, in a. good sense, ruler, iis the kindred Ethiopic term means. So "exactor," in Isaiah 60. 17, viz., one who exacts the tribute from the nations made tributary to Judah. [IjUDovicus DB DiEL'.) 5. riders on horses—i-i'z., the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle (Deuteronomy 17. 16), tliey are made Jehovah's war-horse (v. 3; Psalm 20. 7), and so tread down on foot the foe with all his cavalry (E/.ckiol 3S. 4; Daniel 11.40). Cavalry wa-s the chief strength of the KyroCireciaii arniyd Maccabees .3. .39). 6. Judah . . . .Tosrpli —i. e., the ten tribes. The distinct mention of both ludiih and Israel shows that there is yet a more complete restoration than that from Babylon, when Judah alone and a
afflict the sea, i. e., cause it to cease to be an obstacle to Israel's return to Palestine (Isaiali 11. 15, 10). Vulgate translates, "The strait of the se.a." Maurer, "He shall cleave and f,m\te," &Q.. English Version is best (Psalm 114.
3). As Jehovah smote the Red Sea to make a passage for His people (Expdus 14. 16, 21), so hereafter shall He make a way through every obstacle which opposes Israel's restoration, tlie river — the Nile (Amos 8. 8; 9. 5), or the Euphrates. Thus the Red Sea. and the Euphrates In the former part of the verse answer 1o "Assyria" and "Egypt" in tiie latter, sceptre of Egj pt . . . depart—(Ezekiel 30.
13.) 14. I . . . strengthen tl&em in . . . Lord—(Hosea 1.
The Destruction of the Second Temple ZECIIARIAII XI. and the Jewish PolLly for MesslalC X RejtclUm,
7.) I, the Father, will strengthen them In tne name, i. e., the manifested power, of the LoM, Messiah, the Son of God. walk ... in Iiis uame—t. e., live every wliere and ooutiuually under His protection, and according to His
selves guilty" (Jeremiah 50. 7). It Is meant that they might use this plea, not that they actually used it. Judah's adversaries felt no compunction in destroy ing them ; and God in righteous wrath against Judah allowed it. tliey tliat sell tliem—(Cf. v. 12.) The, rulers of Jiidali, who by their avaricious rapacity and selfishness (John U. 48,50) virtually sold their country to Rome. Their covttousness brought on Judea God's visitation by Rome. The climax of this was the sale of the innocent Messiali for thirty pieces of silver. They thought that Jesus was thus sold and their selfish interest secured by the delivery of Him to the Romans for crucifixion; but itvvas themselves and their country that they thus sold to the Romafl " possessors." I am ricU—by selling the sheep (Deuteronomy
will iGetiesis 5. 22 ; Psalm 20. 1, 7 ; Micah 4. 5).
Ver. 1-17. Destkuction of the Second Temple and Jewish Polity fok the Rejection of Messiah. 1. Open tliyrtoors, O Lebanon—i. e., the temple SO called, as being constructed of cedars of Lebanon, or as being
lofty and conspicuous like that mountain (cf. Ezekiel 17.
3; Habakkuk 2. 17). Forty years before the destruction of tiie temple, the tract called " Massecheth Joma" states,
20. 19 ; Hosea 12. 8). In short-sighted selfishness they thought they had gained their objet^, covetous self-aggrandizement (Luke 16. 14), and hypocritically " tlianked" God for their wicked gain (cf. Luke 18. 11). say . . . pity —In Hebrew it is sinffidar : i. e., each of those that sell them saith: Not one of their own shepherds pitieth them. An emphatical mode of expression by wliich each individual is represented as doing, or not doing, the action of the verb. [Henderson.] Hengstenbeho refers the sin- (jular verbs to Jehovah, the true actor; the wicked shepherds being His unconscious instruments. Cf. u. 6, "For 1 will no more pity," with the Hebrew " pitielh not " here. 0. Jehovah, in vengeance for their rejection of Messiali, gave them over to intestine fends and Roman rule. The Zealots and other factious Jews e.xpelled and slew one another by turns at the last invasion by Rome, liis king—Vespasian or Titus: they themselves (John
its doors of Iheir own accord opened, and Rabbi Jolumau in alarm said, I know that thy desolation is inipendiug according to Zechariah's prophecy. Calvin supposes Lebanon to refer to Judea, described by its north boundary : " Lebanon," the route by which the Romans, according to JoSEPUUS, gradually advanced towards Jerusalem. Moore, from Hengstenbep.q, refers the passage to tlie
civil war which caused the calling in of the Romans, who, like a. storm sweeping through the laud from Lebanon, deprived Judea of its dependence. Thus the passage forms a fit introduction to the prediction as to Messiah born when Judea became a Roman province. But the weight of authority is for the former view. a. fir tree
. . . cedar—if even tlie cerfar*(the highest in the state) are nol spared, how much less the fir <recs (the lowest) ! forest of , . . vintage—As the vines are stripped of their grapes
ill the vintage (cf. Joel 3. 13), so the forest of Lebanon "is come down," stripped of all its beauty. Rather, "tlie for-
10. lo) had said, unconsciously realizing Zechariah's words, identifying Rome's king with Jndah's ("his") king, "We have no king but Ctesar." God took them at their word, and gave them the Roman king, who "smote (ii/., dashed in pieces) their land," breaking up their polity, wiien they rejected their true King who would have saved them. 7. And—ratlier. Accordingly : implying the motive cause which led Messiah to assume the ottice, viz., the will of the Father (y. 4, 5), who pitied the sheep without any true shepherd. I will feed—"I fed'' [Calvin], which comes to the same thing, as the past tense must in Zechariah's time have referred to the event of Messiah's advent then future: the prophets often speaking of the future in vision as already present. It was not my fault, Jehovah implies, that tliese slieep were not fed; the fault rests solely with you, because ye rejected the grace of God. [Calvin.] even you, O poor of tl»e flock —rather, " in order that (I miglit feed, i. e., save) the poor (humble; cf. D. 11 ; Zephaniah 3.12; Mattlicw 5. 3) of the flock;" lit. (not " you,'" but), 'therefore (I will feed)," <fcc. [MooRR.] See Margin, " Verily the poor." It is for the sake of the believing remnant that Messiah took charge
tified" or " inaccessible iove&V' [Mauber]; i.e., Jerusalem dense with houses as a thick forest is with trees, and "fortified" witli a wall around. Cf. Micah 3. 12, where its desolate state is described as a forest. 3. slieplierds- -the Jewisli rulers, their glory their wealth and magnificence; or that of the temple, "their glory" (Mark 13. 1; Luke 21. 5). young lions—the princes, so described on account of their cruel rapacity, pride of Jordan—its
tliickly -wooded banks, the lair of "lions" (Jeremiah 12. 5;
49. I'J). Image for Judea "spoiled" of the magnificence of
its rulers ("the young lions"). The valley of tiie Jordan forms a deeper gash than any on the earth. The land at Lake Merom is on a level with the Mediterranean Sea
at llie Sea of Tiberias it falls 650 feet below that level, and to double that depression at the Dead Sea, i. e., in all, 1950
feet below the Mediterranean; in twenty miles' interval there is a fall of from 3000 to 4000 feet. 4. The prophet here proceeds to show the cause of the destruction just
foretold, viz., the rejection of Messiah, flock of . . . glaugtiier—iPsalm 44.22.) God's people doomed to slaugh-
ter l)y tlie Romans. Zechariah here represents typically Mes.siah, and performs in vision the actions enjoined: hence the language is in part appropriate to him, but mainly to the Antitype, Messiah. A million and a half perished in the Jewish war, and one million one hundred thousand at the fall of Jerusalem. "Feed" implies that the Jews could not plead ignorance of God's will to execute their sin. Zechariah and the other prophets had by God's appointment "fed" them (Acts 20. 28) with the word of God, teaching and warning them to escape from couiing wrath by repentance: the type of Messiah, tlie
ol the flock, though he would have saved all, if t hey would have come to Him. They would not come; therefore, ai a nation, they are " the flock of (j. e., doomed to) slaughter." I took . . . two staves—i.e., shepherds' staves or rods (Psalm 23. 4). Symbolizing His assumption of the pastor's
ofiice. Beauty—The Jews' peculiar excellency above other nations (Deuteronomy 4.7), God's special manifestation to t hem (Psalm 147. 19, 20), the glory of the temple t" the beauty of holiness," Psalm 29. 2; cf. Psalm 27. 4, and 90. 17; 2(;hronicles 20.21), the "pleasantness'' of their land (Genesis 49.15; Daniel 8.9; 11.16), "the glorious land." Bands—implying the bond of " brotherhood " between Judah and Israel. " Bands," in Psalm 119.61 (Margin), are used for confederate companies. The Easterns in making a confederacy often tie a cord or ban<i as a symbol of it, and untie it when they dissolve the confederacy. [LUDOVICUS dkDiku.] Messiah would have Joined Judah and Israel in the bonds of a common faith and coniiiioii laws (v. 14), but they would not; therefore in just retribution He broke "His covenant which He had made with all the people." Alexander, Antioclius lOpiplianes, and I'ompey were all kept from marring utterly the distinctive "beauty " and " brotherhood " of Judah and Israel, which subsisted more or less so long as the temjile stood. But when Jehovah brake the staves, uot even Tit-w ocMltl
cliief Sliei)herd, who receives the commission of the Father, with whom He is one (v. 4); and Himself says (v.
7), " / will feed the flock of slaughter." Zechariah did not
live to "feed" literally the "flock of slaughter;" Messiah alone "fed" those who, because of their rejection of Him, were condemned to slaughter. Jehovah-Messiah is the speaker. It is Ho who threatens to inflict tlie punishments {V. 6, 8). The typical breaking of the slaU", performed in vision by Zechariah (d. 10), is fulfilled In His breaking the covenant with Judah. It is He who was sold for thirty pieces of silver (w. 12, 13). 5. postiegsorg
Tlie buyers [Maureii], their Roman oppressors, contrasted
with "they that sell men." The instruments of God's righteous judgment, and therefore "uot holding Ihem730
Tht Staves of Beauty and Bandi ZECIIAEIAH XI. Broken by ike Rejection of CUrisU
save the temple from his own Roman soldiery, nor was Ju.ian able to restore it. 8. Three shepherds ... I cut off—lit., to cause to disappear, to destroy so as not to leave
thirty pieces of silver thirty shclels. Tlicy not only refused Him His due, but added insult to injury by giving
for him the price of a gored bond-serviint (Exo<lus 32; Matthew 26. 15). A freeman was rated at twice that. sum. 13. Cast It unto the potter—proverliial : Tlirow it to the temple-potter, the most suitable pers^iu to wlioni to cast
a vestige of them. Tlie three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of
factions in tne Jewish war. [Drusius.] Or, as Messiah,
the Antitype, was at once prophet, priest, and kinu, so He by llie destruction of the Jewish polity destroyed those
tlie despicable sum, plying his trade as he did in the polluted valley (2 Kings 23. 10) of Hiniiom, because it furnished him with the most suitable clay. This same valley, and the potter's shop, were made the scene of symbolic actions bj' Jeremiah (cli. IS. and 19.) when prophesying of this very period of Jewish liistory. Zecliariah connects his prophecy here with the older one of Jeremiah: showing the further application of the same Divine threat against his unfaitlilul people in their destruction under Rome, as before in that under Nebuchadnez-
thrt-e orders for the unbelief of both the rulers and people. [MooKE.] If they had accepted Messiah, they would liave had nil three combined in Him, and would have been Uieniselves spiritually prophets, priests, and kings to God. Refusing Him, they lost all three, in every sense, one month—a brief and fixed space of time (Hosoa 5. 7). Probably alluding to the last period of the siege of .leru-
salera, when all authority within the city was at an end. [Hjjnderson.] loathed them lit., was straitened as to them; instead of being enlarged towards them in love (2 Corinthians 6. 11, 12). The same Hebrew as in Numbers
zar. HcTWe Matthew 27. 9, in English Version, and in the oldest authorities, quotes Zechariah's words as Jcrrmiah's,
tlie latter being the original author from whom Zecliariah derived the groundwork of the prophecy. Cf. t!ie parallel case of Mark 1.2,3 in the oldest jM8S. (though not in English Version), quoting Malachi's wArils as those of" Isaiah," the original source of the prophecy. Cf. my Introduction to Zechariah. The " potter " is significant of God's absolute power over the clay framed by His own hands (Isaiah 45. 9; Jeremiah 18. 6; Romans 9. 20, 21). in the house of the Lord—The thirty pieces are thrown down ill the temple, as the house of Jehovah, the fit place
21. 4, Margin. No room was left by them. for the grace of God, as His favours were rejected. [Calvin.J The mut ual
distaste that existed between the holy Messiah and the