Bible Commentary (1871–1879 Edition)
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 abidingfire, 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 captivity. 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 continuation 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 fulest of it given in the overtlirow of tlie two world-powers whicli up to Zechariah'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 yit 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 question, 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)
CHAPTER II.
Ver. 1-13. Third Vision. The man vnth the measuringline. 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 (Epiesians 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 . . . midt 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 specified, 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 acquit Uil 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 dlfl Seulty 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 anbut 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") ofl Tered, 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).
CHAPTER IV.
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 Version). 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/eefills 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 obstation (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.