<ALIGN="CENTER" John Gill's Exposition of the Entire Bible.
Haggai 2:1
INTRODUCTION TO HAGGAI 2
This chapter contains three sermons or prophecies, delivered by the prophet to the people of the Jews. The design of the first is to encourage them to go on with the building of the temple, though it might seem to come greatly short of the former temple, as to its outward form and splendour. The time of the prophecy, Hag 2:1 an order to deliver it to the governor, high priest, and all the people, Hag 2:2. A question is put concerning the difference between this temple and the former; between which it is suggested there was no comparison; which is assented to by silence, Hag 2:3 nevertheless, the prince, priest, and people, are exhorted to go on strenuously in the work of building; encouraged with a promise of the presence of the Lord of hosts, and of his Word, in whom he covenanted with them at their coming out of Egypt, and of the blessed Spirit, and his continuance with them, Hag 2:4 and, the more to remove their fears and faintings, it is declared that in a very short time a most wonderful thing should be done in the world, which would affect all the nations of the earth; for that illustrious Person would come, whom all nations do or should desire; and, not only come into the world, but into that temple they were building, and give it a greater glory than the former; yea, a greater glory than if all the gold and silver in the world were laid out upon it, or brought into it; which being all the Lord's, could have been easily done by him; but he would give in it something infinitely greater than that, even the Prince of peace, with all the blessings of it, Hag 2:6 then follows the second sermon or prophecy, the time of which is observed, Hag 2:10 and it is introduced with some questions concerning ceremonial uncleanness, by an unclean person's touching holy flesh with the skirt of his garment; and other things, which is confirmed by the answer of the priests, Hag 2:11 the application of which is made to the people of the Jews, who were alike unclean; they, their works, and their sacrifices, Hag 2:14 and these are directed to consider, that, during the time they had neglected to build the temple, they were attended with scarcity of provisions; their fields and vineyards being blasted with mildew or destroyed by hail, and their labours proved unsuccessful, Hag 2:15 but now, since they had begun the work of building, it is promised they should be blessed with everything, though they had nothing in store, and everything was unpromising to them; which is designed to encourage them to go on cheerfully in their begun work, Hag 2:18 and the chapter is concluded with the last discourse or prophecy, the date of which is given, Hag 2:20 an instruction to deliver it to Zerubbabel, Hag 2:21 foretelling the destruction of the kingdoms of the heathen; and the setting up of the kingdom of the Messiah, of whom Zerubbabel was a type, precious and honourable in the sight of God, Hag 2:22.
Ver. 1. In the seventh [month],.... The month Tisri, which answers to part of September and part of October:
in the one and twentieth [day] of the month; being a month, wanting three days, from the time the Jews came and worked in the house of the Lord, Hag 1:14 it was toward the close of the feast of tabernacles: see Le 23:34:
came the word of the Lord by the Prophet Haggai; the word of prophecy, as the Targum: this was from the Lord, not from the prophet himself; he was only the messenger sent with it to deliver it:
saying; to him the prophet, giving him orders as follow:
Haggai 2:2
Ver. 2. Speak now to Zerubbabel, the son of Shealtiel, governor of Judah,.... Of whom, his descent and dignity, See Gill on "Hag 1:1". The Septuagint version wrongly renders it "of the tribe of Judah"; in which it is followed by the Arabic version; for, though he was of the tribe of Judah, this does not sufficiently distinguish him; nor does it answer to the word here used, which is expressive of his office and dignity. The Vulgate Latin version, Luther, and Castalio, omit the particle an, rendered "now", which is very emphatic. The prophet is ordered to go and say what he is bid, directly, immediately, at once, without any delay; the very day before mentioned, yea, at that very instant or moment, the people being now at work, under the eye of their governor; in order to remove an offence, which might discourage them in their work, taken from the meanness of the building, in comparison of the former temple:
and to Joshua the son of Josedech, the high priest, and to the residue of the people; these, besides the two former, even the whole body of the people, the remnant that were come out of the captivity of Babylon:
saying; to the above persons, as follows:
Haggai 2:3
Ver. 3. Who [is] left among you that saw this house in her first glory?.... Not taken away by death, yet alive, and dwelling among them; and who lived before the destruction of the first temple, built by Solomon; and has seen it in all its magnificence; its grand and noble structure; its stately pillars; its carved work, and decorations of gold. This shows that it was not in the times of Darius Nothus, but of Darius Hystaspis, that Haggai prophesied: those who go the former way make these men to have lived near two hundred years at least, which was greatly beyond the common time of man's life in that age; or consider these words as a mere supposition, that, if there were or had been such persons then living, this building, in comparison of the former, must have appeared mean and contemptible unto them: but the words manifestly imply that there were persons among them then living, who had seen Solomon's temple in all its glory; and who are particularly and personally addressed in the following clauses; and of whom there might be several at this time, going the latter way; for the seventy years' captivity are to be reckoned from the fourth year of Jehoiakim, in which the captivity began, and which was the first year of Nebuchadnezzar,
Jer 25:1 but it was not until the nineteenth year of his reign that the temple, was burnt by him, Jer 52:12 and the time of Haggai's prophesying being about seventeen or eighteen years after the proclamation of Cyrus, when the seventy years' captivity ended; this shows that it was scarcely seventy years from the time the temple was destroyed; and therefore it may be reasonably supposed there were several ancient persons living that could remember to have seen it; and it is certain that there were a great number of such living that returned from Babylon, who wept when they saw the foundation of the second temple laid, which was but fifteen years before this, Ezr 3:12 some of whom, in all probability, were now alive, yea, it is certain there were, to whom the following questions were put:
and how do ye see it now? is not this that is building very different from that? does it promise anything like it? what ideas have you of it? can you conceive in your minds that it will ever rise up to such grandeur and stateliness as the former? what is your judgment, and what your sentiments concerning it? can you think of it with equal delight and pleasure as of the former?
[is it] not in your eyes in comparison of it as nothing? do not you think that it is not to be mentioned, or once named, in comparison of the former temple? or that a man had as good say nothing at all, as to attempt a comparison of them? or that this building and nothing are alike? and that the one is a nonentity, as well as the other, comparatively speaking, when set in competition with the first temple? and are not you of opinion that the people had as good do nothing, and that in effect they are doing nothing, and all their labour lost, who are working in this house? no answer is returned, nor any waited for: but it is as if the Lord had said, I, who am the omniscient God, the discerner of the thoughts of men, know that these are your sentiments, and these the reasonings of your minds; and but now lest discovering these thoughts of theirs, and speaking out their minds freely as they might, which would tend to discourage the governors and the people in carrying on the work they had engaged in; the Lord by the prophet says to them, as follows:
Haggai 2:4
Ver. 4. Yet now be strong, O Zerubbabel, saith the Lord,.... Take heart, be of good courage, do not be dismayed at these things; though, the building may be contemptible in the eyes of some, nevertheless go on with it manfully and vigorously; let, none despise the day of small things; for from these low beginnings great things will arise, and glorious things will follow, as hereafter predicted; see Zec 4:9 attend this, work diligently, desist not from it, continue to preside over it, and encourage the people in it; let not thine heart faint, or thine hands be slack; act the part of man, of a good man, and of a governor:
and be strong, O Joshua, son of Josedech the high priest; do not be disheartened at what the ancients think and say concerning this temple, in which thou art to officiate as a high priest; and as a type of him who shall come into this house, and so give it a glory the former never had; continue to give the necessary instructions to the builders, that everything may be done in proper order, and to answer their end and use in the service of the priesthood; faint not, nor be discouraged, but act according to thy character, and show thyself worthy of the office with which thou art invested; consider in whose name thou actest?, whose priest thou art, and in whose service thou art employed:
and be strong, all ye people of the land, saith the Lord; let not your hearts sink, or spirits fail, at hearing what the more ancient among you say of the difference between this and the former building, which your eyes never saw; do not desist from your work on this account, but go on with it; consider what God has done for you, in bringing you out of captivity, and into your own land, and to the enjoyment of your civil privileges; consider the obligations you lie under to build a house for God; that this is not only a piece of gratitude, and shows a sense of mercies received; but that it is for the glory of God, for your spiritual profit and advantage, and for the use and good of future posterity; quit yourselves therefore like men, and be strong; see Jos 1:6:
and work; that is, continue working, for they were at work; but there was danger of their leaving off working, being discouraged at what the ancient people said; and therefore they are exhorted to go on in their work, and go through it, and finish it; for so the word here used signifies, "and do" {e}; that is, the work thoroughly and effectually; or, as others render it, "and perfect" {f} the work begun, and leave it not unfinished. Aben Ezra, Jarchi, Kimchi, and Ben Melech, connect this word with the beginning of the following verse, thus, "and do the word, or thing, which I covenanted with you", &c. Hag 2:5; that is, observe the law, and do the commandment then given; but very wrongly: nor is it only to be considered as directed to the people, but to the prince and priest also; for they had all work to do in the house of the Lord, as all ranks and degrees of men now have in the church of Christ; of which that house was typical: the prince or civil magistrate, not to prescribe laws and rules to be observed in it, which only belongs to Christ, who is the sole Head, King, and Lawgiver; but to attend the service of it, to protect and defend it, to promote the interest of it, and distribute cheerfully to the maintenance of its ministers, and to the necessities of the poor saints. Priests or ministers of the word are to work; they are to labour in the word and doctrine; in preaching the Gospel; administering ordinances; governing the church; comforting saints; reproving vice, and refuting error: deacons are to do their work, in taking care of the poor, and minding the secular affairs of the church: and all private Christians are to work, to labour in prayer for the good of it; to hear the word, attend on all ordinances, and hold fast the profession of their faith; all which is to be done in the strength and grace of Christ, without dependence on it, or seeking justification and salvation by it; encouraged, as the Jews are here, with the promise of the divine Presence:
for I [am] with you, saith the Lord of hosts; to help in every service, and to protect from all enemies; and this makes the work and service of the Lord's house pleasant and delightful, and secures from all doubts and fears, faintings and misgivings of heart. This is to be understood of God the Father, the Lord of armies above and below; and if he is for and with his people, they have nothing to fear from those that are against them; or to be discouraged in his service. The Targum wrongly interprets this of the Word of the Lord, since he is meant in the next verse Hag 2:5.
{e} wvew "et facite", V. L. Munster, Pagninus, Montanus, Burkius. {f} "Perficite", Piscator, Tarnovius, Varenius, Reinbeck.
Haggai 2:5
Ver. 5. [According to] the Word that I covenanted with you, when ye came out of Egypt,.... Or rather, "with the Word, in or with whom I covenanted" {g}, &c. as some render it; that is, Christ, the essential Word, who was promised to the people of Israel at that time,
De 18:15 and in whom all the promises are, and the covenant of grace itself; and which covenant was indeed made with him from eternity, but was made manifest, or more clearly manifest, to the Jewish ancestors, when they came out of Egypt: now it is here promised, for the encouragement of the Jews to go in the work of the Lord in building the temple, that this divine Word should be with them also, to counsel, assist, strengthen, and protect them; even he who went before their fathers in the wilderness in a pillar of cloud by day, and of fire by night; the Angel of God's presence, that redeemed, saved, and carried them all the days of old; the Word that was in the beginning with God, and was God; and by whom all things were created at first; and who would, as since he has, become flesh, and dwell among them, and appear in this very temple they were now building; and who will be with all his churches, ministers, and people, unto the end of the world:
so my Spirit remaineth among you: or rather, "and", or "also, my Spirit standeth", continueth "in the midst of you" {h}; not only Jehovah the Father, and his divine Logos or Word, were with them; but his Spirit also, his Holy Spirit, the third Person in the Trinity, of which these words are a proof; the same Spirit which was in Moses and others in his time, for the building of the tabernacle, is now promised unto, and should continue with, the builders of this temple; as a Spirit of wisdom and counsel to direct them, and as a Spirit of might and power to strengthen and assist them: and so he is, and will be, in the churches of Christ, and in the midst of his people, to assist the ministers of the word in preaching, the people in hearing, praying, and praising; to carry on his own work in them; to be the Comforter of them, and the seal, earnest, and pledge of their future glory; nor does he, nor ever will he, depart from them; see Isa 59:21:
fear ye not: succeeding in the work, and finishing it; nor be dismayed at what the ancient people had said; nor be afraid of enemies, who did all they could to hinder and discourage them from going on with their work; and indeed there is no reason to fear, let the service be what it will the Lord employs his people in; if he, Father, Son, and Spirit, are with them; see Isa 41:10.
{g} ytrk rva rbdh ta "cum verbo quo pepigeram", Junius & Tremellius; "cum verbo illo quo pepigi", Varenius; approved of by Reinbeck, Append. Doctrin. de Accent. p. 76, 77. {h} Mkkwtb tdme yxwrw "et Spiritus meus stat in medio vestri", Pagninus, Cocceius; "stana", Montanus; "Spiritus quoque meus stabit in medio vestrum", Vatablus.
Haggai 2:6
Ver. 6. For thus saith the Lord of hosts;.... For the further encouragement of the builders of the temple, they are told, from the Lord of hosts, that in a little time, when such circumstances should meet as are here pointed at, the Messiah should come, and appear in this house, and give it a greater glory than ever Solomon's temple had; for that this passage is to be understood of the Messiah and his times is clear from the apostle's application of it, Heb 12:25 and even the ancient Jews themselves understood it of the Messiah, particularly R. Aquiba {i}, who lived in the times of Bar Cozbi, the false Messiah; though the more modern ones, perceiving how they are embarrassed with it; to support their hypothesis, shift it off from him:
Yet once, it [is] a little while: or, "once more", as the apostle in the above place quotes it; which suggests that the Lord had before done something of the kind, that follows, shaking the heavens, &c. as at the giving of the law on Mount Sinai; and would do the same again, and more abundantly in the times of the Gospel, or of the Messiah. Jarchi interprets this of one trouble by the Grecian monarchy after the Persian, which would not last long: his note is,
"yet once, &c. after that this kingdom of Persia that rules over you is ended, yet one shall rise up to rule over you, to distress you, the kingdom of Greece; but its government shall be but a little time;''
and not very foreign from this sense does Bishop Chandler {k} render the words, "after one [kingdom] (the Grecian) it is a little while; (or after that) I will shake all the heavens", &c.; and though it was five hundred years from this prophecy to the incarnation of Christ: yet this was but a little while with God, with whom a thousand years are as one day; and indeed with men it was but a short time, when compared with the first promise of his coming at the beginning of the world; or with the shaking of the earth at the giving of the law, soon after Israel came out of Egypt:
and I will shake the heavens, and the earth, and the sea, and the dry [land]; which either intends the changes and revolutions made in the several kingdoms and nations of the world, between this prophecy and the coming of Christ, and which soon began to take place; for the Persian monarchy, now flourishing, was quickly shook and subdued by the Grecians; and in a little time the Grecian monarchy was destroyed by the Romans; and what changes they made in each of the nations of the world is well known: or else this designs the wonderful things that were done in the heavens, earth, and sea, at the birth of Christ, during his life, and at his death: at his birth a new star appeared in the heavens, which brought the wise men from the east to visit him; the angels of heaven descended, and sung Glory to God in the highest; Herod and all the inhabitants of Jerusalem were shaken, moved, and troubled at the tidings of his birth; yea, people in all parts of Judea were in motion to be taxed in their respective cities at this time: stormy winds were raised, which agitated the waters of the sea in his lifetime; on which he walked, and which he rebuked; and this showed him to be the mighty God: at his death the heavens were darkened, the earth quaked, and rocks were rent asunder: if any particular earthquake about this time should be thought to be intended, the most terrible one was that which happened A. D. 17, when Coelius Rufus and Pomponius Flaccus were consuls, which destroyed twelve cities of Asia {l}; and these being near the sea, caused a motion there also. The apostle applies these words to the change made in the worship of God by the coming of Christ, when the carnal ordinances of the law were removed, and evangelical ordinances instituted, which shall remain until his second coming, Heb 12:26.
{i} T. Bab Sanhedrin, fol. 97. 2. & Gloss. in ib. {k} Defence of Christianity, p. 88. "adhue unum modicum est, [sc.] regni venturi." Akiba apud Lyram in loc. {l} Taciti Annales, l. 2. c. 47.
Haggai 2:7
Ver. 7. And I will shake all nations,.... By changing their governors, and forms of government; which was done by the Romans, when subdued by them; and by bringing in wars among them, which produced those changes; and by civil wars among the Romans themselves, in the several nations that belonged to them, which were notorious a little before the coming of Christ: or else this was to be done, and was done, by the preaching of the Gospel, both in Judea, and in the Gentile world, when all the inhabitants thereof were shaken by it, in one sense or another; some had their hearts and consciences shaken by the Spirit and grace of God through it, and were brought to embrace it, and profess it; yea, were brought to Christ, to yield obedience to him, his truths and ordinances; and others were moved with envy, wrath, and indignation at it, and rose up to oppose it, and stop the progress of it:
and the desire of all nations shall come; not the desirable things of all nations, or them with them, as their gold and silver; and which is the sense of Jarchi, Kimchi, and Aben Ezra; but this is contrary to the syntax of the words, to the context, Hag 2:8, and to facts; and, if true, would not have given this temple a greater glory than Solomon's: nor the elect of God, as others, brought in through the preaching of the Gospel; who are indeed the desire of God, he takes pleasure in them; and of Christ, whose delights have been always in them; and of the blessed Spirit, whose love to them, and esteem of them, are very manifest; and with the saints they are the excellent in the earth, in whom is all their delight: yet not they, but one far more glorious and excellent, is intended, even the Messiah, in whom all nations of the earth were to be blessed; and who, so far as he was known by good men or proselytes among the Gentiles, was desired by them, as by Job, and others; and who, when he came, brought all good things with him; and has all blessings in him, that may make him desirable to men, being what they want; and though he is not in fact desired by all, yet of right he should be, and to all sensible sinners he is; even above all persons and things in the whole world; on account of his excellencies and glories; his mediatorial qualifications; his names, offices, and relations; the blessings of grace in him; the works done by him; his truths and ordinances, people, ways, and worship: and when it is said, he "shall come", the meaning is, not only into the world by assumption of nature, to obtain redemption for his people; but into this temple now building, in that nature assumed; where he appeared at the presentation of him by his parents; and at the passover, when twelve years of age; and when he drove out the buyers and sellers from it; and when he often taught in it. The word "come" is in the plural number; and may denote his frequent coming thither, as well as in different respects; his personal coming; his spiritual coming; his coming to take vengeance on the Jews; and his last coming, of which some understand the words particularly:
and I will fill this house with glory, saith the Lord of hosts; alluding to the glory which filled the tabernacle of Moses, and the temple of Solomon, Ex 40:35 but that was but a shadowy glory, this a real one; here Christ appeared in person, who is the brightness of his Father's glory; here his glorious doctrines were taught, and glorious miracles wrought; and the Spirit of glory rested on the disciples, in his gifts and grace bestowed upon them in an extraordinary manner, on the day of Pentecost.
Haggai 2:8
Ver. 8. The silver [is] mine, and the gold [is] mine, saith the Lord of hosts. This seems designed to anticipate an objection taken from the gold and silver, with which the first temple was either decorated, or were in gifts dedicated to it; and which, it might easily be foreseen, would be wanting in the second temple; and in answer to which the Lord observes, that all the gold and silver in the world were his, were made by him, and were at his dispose; and therefore whatever were bestowed upon the former temple was only giving him his own; what he had a prior right to, and was no accession of riches or honour to him; and so it would be the same, let what would be expended on this; and therefore it was an article very inconsiderable, and of little significance; nor did he regard, or was he delighted with anything of this kind; and, was he so disposed, he could easily command all the gold and silver in the world together, and bring it into this house, to enrich and adorn it, without doing any injury to any person; but these were things he delighted not in; and, besides, he had a far greater glory in view to put upon this house, as follows:
Haggai 2:9
Ver. 9. The glory of this latter house shall be greater than of the former, saith the Lord of hosts,.... The "former", or first house, was the temple built by Solomon, which was a very glorious one, if we consider the vast treasure of riches laid up by David, and given to Solomon for the building of it; the great number of workmen employed in it; the stateliness of the fabric, the like to which was never seen, the model being drawn by the Lord himself; the decoration of it; the vessels in it; and, above all, the glory of the Lord that filled it, and continued in it; and yet this "latter" or second house exceeded it. It must be a glory very great indeed to exceed this! The Jews {m} themselves own there were several things wanting in the latter which were in the former, as the "ark", the "Urim" and "Thummim", the "fire" from heaven, the "Shechinah" (or, as in some books, the anointing oil, and, in others, the cherubim), and the "Holy Ghost": by one of their writers {n}, they are reckoned in this order, the ark, the mercy seat, and cherubim, one; the Shechinah or divine Majesty, the second; the Holy Ghost, which is prophecy, the third; Urim and Thummim the fourth: and the fire from heaven the fifth: what could there be in it to compensate the want of these, and put it upon a level, and even to cause it to excel the temple of Solomon? the excelling glory did not lie in the fabric; when the foundation of it was laid, the old men wept, because it came so short of the other; and, as the building rose, it was in their eyes as nothing; who were better judges than later Jews, who magnify the building of the second temple; depending upon the authority of Josephus ben Gorion, who is not to be trusted: nor did it lie in the duration of it, it continuing ten years longer, they say {o}, than the former; which, if true, could not answer to the deficiencies before mentioned; or be an encouragement to the builders to go on in their work: nor in the riches brought into it by the Gentiles in the times of the Maccabees, which was very inconsiderable; and could never make it equal to Solomon's temple, and much less preferable to it; nor by Alexander the great honouring it with his presence {p}; for surely Solomon was greater than he. It remains, that what gave it the greater glory was the personal presence of the Messiah in it, his doctrines, and his miracles:
and, or "for",
in this place will I give peace, saith the Lord of hosts; not temporal peace, for there was little of that during the second temple; witness the times of the Maccabees, and the wars with the Romans; but spiritual peace, through the blood and righteousness of Christ; peace with God; reconciliation for sin, through the sacrifice of the Son of God, in whom he is well pleased; yea, Christ himself may be meant, the Prince of peace, the Man the peace, who is our peace, Isa 9:6 the author of peace between God and men, between Jew and Gentile; the giver of spiritual and eternal peace: him the Lord gave, "put", and set in this place, the temple, as before observed; and where the Gospel of peace was preached, and from whence it went forth into all the world. The Arabic version adds,
"peace of soul, I say, to be possessed by everyone that labours to raise up this temple.''
{m} T. Hieros. Taaniot, fol. 65. 1. T. Bab. Yoma, fol. 21. 2. Jarchi & Kimchi in Hagg. i. 8. {n} Baal Aruch in rad. dbk, fol. 75. 3. {o} T. Bab. Bava Bathra, fol. 3. 1. {p} Azariah, Meor Enayim, c. 51. fol. 160. 1. Vid. Ganz Tzemach David, par. 1. fol. 23. 2. & 24. 1.
Haggai 2:10
Ver. 10. In the four and twentieth [day] of the ninth [month],.... The month Chisleu, which answers to part of November, and part of December: this was two months and three days after the former discourse or prophecy, and just three months from the time the Jews began to work in the house of the Lord, Hag 1:14
in the second year of Darius; the same year that all the former discourses and prophecies were delivered in:
came the word of the Lord by Haggai the prophet; for what he delivered was not his own, but from the Lord; he was only his minister and messenger. The Vulgate Latin version, and so Munster, render it, "unto Haggai the prophet"; and indeed what is said following seems to be directed to him, and he is the only person that put the questions directed to:
saying; as follows:
Haggai 2:11
Ver. 11. Thus saith the Lord of hosts,.... To Haggai the prophet:
ask now the priests [concerning] the law; whose business it was to understand it, and teach it, and to answer questions, and resolve doubts concerning it; not of their own heads, and according to their fancies, will, and pleasure; but according to the rules and instructions given in the word of God: and as this was their office, they were the proper persons to apply to; and Haggai, though a prophet, is sent to the priests to propose questions to them; though it may be not so much for his own information, as for the conviction of the priests of their impurity, out of their own mouths, and of the people by them:
saying; putting the following questions to them.
Haggai 2:12
Ver. 12. If one bear holy flesh in the skirt of his garment,.... Or, "carry" it {q}; from one place to another in his pockets or bags, which were in the skirts of his garments. This is to be understood of the flesh of creatures offered in sacrifice, which were sanctified or separated for holy use; part of which belonged to the priests, who might carry it in their pockets to the proper place of eating it:
and with his skirt do touch bread, or pottage, or wine, or oil, or any meat: which were not holy, and not separated for holy use, but were common meats and drinks: now the question upon this is,
shall it be holy? that is, if either of those common things were touched by the skirt, in the pockets of which the holy flesh were carried, whether they were made holy by such a touch, and no more remained common or profane?
and the priests answered and said, No; they were not sanctified; for though the garment itself was sanctified thereby, and might not be employed in common use till washed, Le 6:27 yet a garment so touched could not convey holiness to whatsoever that touched, or that touched it.
{q} avy "portaverit", Munster; "portet", Varenius, Reinbeck.
Haggai 2:13
Ver. 13. Then said Haggai,.... To the priests; having nothing to object to their answer; but being satisfied with it, he puts another question:
if [one that is] unclean by a dead body; by the touch of it,
Nu 19:11:
touch any of these, shall it be unclean? that is, if such an impure person, who was so in a ceremonial sense, should touch any of the above things, bread, pottage, wine, or oil, or any meat, would not they become unclean thereby, and so not fit for use?
and the priests answered and said, it shall be unclean; which was rightly answered; for whatsoever such an unclean person touched was unclean, according to the law, Le 19:22. Pollution is more easily and more extensively conveyed than holiness.
Haggai 2:14
Ver. 14. Then answered Haggai, and said,.... To the priests, and before the people; and made an application of these things to them, which was the thing in view in putting the questions:
So [is] this people, and so [is] this nation before me, saith the Lord; not only those people that were present and at work at the temple, but those that were absent, even the whole body of the people; who, though they were pure in their own eyes, yet were not so before the Lord; who knew their hearts, and the spring of all their actions; what were their ends and views in all they did: as a garment carrying in it holy flesh could not sanctify other things touched by it that were common and profane, but left them as they were; so their ritual devotions, and externally holy actions, did not and could not sanctify their impure hearts, but left them as unclean as before; nor did they sanctify their common mercies, their bread, pottage, wine, and oil: and, on the other hand, as an impure person made everything impure he touched; so they, being impure in heart, all their actions, even their religious ones, were impure also, as follows:
and so [is] every work of their hands; and that which they offer there [is] unclean; pointing at the altar, which they had built, and offered sacrifice on ever since they came out of Babylon, though the temple was not yet built, Ezr 3:3 but all their outward religious services, and all the sacrifices they offered up, were in the Lord's account impure and abominable, as well as themselves; coming from an unsanctified heart, and offered up with unclean hands, and without repentance towards God, and faith in Christ; and living in other respects in disobedience to God, and especially while they neglected the building of the temple; satisfying themselves with offering sacrifices on the altar, when the house of God lay desolate; which is the principal thing respected, as appears by what follows.
Haggai 2:15
Ver. 15. And now, I pray you, consider from this day and upward,.... This being their case, and they so polluted with sin, particularly through their neglect of building the temple; they are most earnestly and importunately entreated to "lay" it "to their hearts", to ponder it in their minds, and thoroughly consider how it had fared with them from this twenty fourth day of the ninth month, in which the prophet was sent unto them to encourage them in their work, and upwards or backwards, for some years past: even
from before a stone was laid upon a stone in the temple of the Lord: the foundation of the temple was laid quickly after the Jews returned from Babylon, upon the proclamation of Cyrus, Ezr 3:10 but, through difficulties and discouragements they met with, they desisted from the work, and went no further; a stone was not laid upon it; or, as the Targum, a row, or course upon course, until this time: and now all the intermediate space of time between the first laying the foundation of the temple, and their present going to work upon it, the prophet would have them take particular notice of; how it had been with them, as to their outward circumstances; whereby it would appear, they had sinned, and the Lord had been offended with them.
Haggai 2:16
Ver. 16. Since those [days] were,.... From the time the foundation of the temple was laid, unto the time they began to work again, which was a space of about fifteen or sixteen years:
when [one] came to an heap of twenty [measures], there were [but] ten; when the husbandman having gathered in his corn, and who was generally a good judge of what it would yield, came to a heap of it on his corn floor, either of sheaves not threshed, or grain not winnowed, and expected it would have produced at least twenty measures, seahs, or bushels; afterward it was threshed and winnowed, to his great disappointment he had but ten out of it; there were so much straw and chaff, and so little grain; or when he came to a heap of grain, wheat, or barley, in his granary, where he thought he should have twenty bushels of it; but when he had measured it, proved but ten; being either stolen by thieves, or eaten by vermin; rather the latter:
when [one] came to the wine vat for to draw out fifty [vessels] out of the press, there were [but] twenty; by the quantity of grapes which he put into the press to tread and squeeze, he expected to have had fifty measures, or baths, or hogsheads of wine; but, instead of that, had but twenty; the bunches were so thin, or the berries so bad: there was a greater decrease and deficiency in the wine than in the grain.
Haggai 2:17
Ver. 17. I smote you with blasting,.... That is, their fields and vineyards, with burning winds, which consumed them; with blights by east winds: this shows the reason of their disappointment, and that it was from the Lord, and for their sins, by way of chastisement and correction:
and with mildew; a kind of clammy dew, which corrupts and destroys the fruits of the earth; and is a kind of jaundice to them, as the word signifies; see Am 4:9:
and with hail; which battered down the corn and the vines, and broke them to pieces; see Ex 9:25:
in all the labours of your hands; in the corn they sowed, and in the vines they planted:
yet ye [turned] not to me, saith the Lord; did not consider their evil ways as the cause of all this; nor repent of them, and turn from them to the Lord; to his worship, as the Targum; or to the building of his house, the thing chiefly complained of. Afflictions, unless sanctified, have no effect upon men to turn them from their sins to the Lord.
Haggai 2:18
Ver. 18. Consider now from this day and upward,.... Or forward; for time to come, as the Vulgate Latin version:
from the four and twentieth day of the ninth [month]; before observed, Hag 2:10:
even from the day that the foundation of the Lord's temple was laid, consider [it]; not from the time it was first laid after their return upon the proclamation of Cyrus, but from the time they began to clear that foundation, and to build upon it; and which having lain so long neglected, the renewal of it is represented as a fresh laying of it: now the prophet, as he had directed them to consider what adversity and calamities had attended them from the time of their neglect unto this time; so he would have them particularly observe what blessings they would enjoy from henceforward; by which it would appear how pleasing it was to the Lord that they had begun and were going on with the building.
Haggai 2:19
Ver. 19. Is the seed yet in the barn?.... The seed for sowing the land, in order for the next harvest: this is by some answered in the affirmative, it was in the barn, it was not yet sown; this being the ninth month, the month Chisleu, which answers to part of our November; rather it should be in the negative, no, it was just sown; and therefore no conjecture could be made, whether it would be a good harvest, or not; yet the prophet, in the name of the Lord, promises them a good one so long before hand: for the month Chisleu, which was the ninth month, was the last for sowing, and even the first half of that; for so say {r} the Jews,
"half Tisri, all Marchesvan, and half Chisleu, is seed time;''
so that this being that month, seed time must have been just over; and the sense, is there any seed in the barn? no, it is sown; and so, is there any remaining in the granary for the support of families until the next harvest? they knew there were none, or very little: and yet the Lord promises to bless them, so that they should have enough:
yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth; their various fruits; this not being the time of their bearing fruit, for it was winter time; and it could not be said what they would bring forth in their season so long before hand; yet it is suggested by the prophet that they would be very fruitful; which were the principal fruit trees the land of Israel abounded with, De 8:8 and on which their comfortable subsistence depended. Kimchi observes, that it may be wondered at that the olive tree should be mentioned, because the time of its bearing fruit were the months of Marchesvan and Chisleu; but perhaps the time of its bearing fruit was delayed (as he says) because of the curse upon it:
from this day will I bless you; with plenty of all good things, in their fields and gardens, in their vineyards and olive yards; so that a difference between former and present times, and those to come, would easily be discerned, and the reasons of it.
{r} T. Bab. Bava Metzia, fol. 106. 2.
Haggai 2:20
Ver. 20. And again the word of the Lord came unto Haggai,.... Or a "second" {s} time, even on the same day as the former:
in the four and twentieth day of the month; of the ninth month Chisleu, Hag 2:10:
saying; as follows:
{s} tynv "secundo", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius; "secunda vice", Burkius.
Haggai 2:21
Ver. 21. Speak to Zerubbabel, governor of Judah,.... The former discourse or prophecy chiefly related to the people, for their encouragement in building; this is directed to the prince over them, to support him under all the changes and revolutions made in the world; that he should be regarded by the Lord in a very tender manner, and his government continued, as a type of Christ and his kingdom:
saying, I will shake the heavens and the earth; make great commotions, changes, and revolutions in the world, by wars, and otherwise: the Persian kingdom being subdued by the Grecian; the Grecian by the Romans; the Roman empire by the Goths and Vandals; and the antichristian states, both Papal and Mahometan, by the vials of God's wrath poured out upon them, by means of Christian princes: such revolutions are often designed by the shaking of the heavens, especially by earthquakes in the book of the Revelation; see Re 6:14.
Haggai 2:22
Ver. 22. And I will overthrow the throne of kingdoms,.... The Persian monarchy, which consisted of various kingdoms and nations, and was destroyed under Darius Codomannus by Alexander the great, who fought with him three pitched battles, and overcame him; but the thing was of the Lord, according to his purpose and will, and by his power and providence; and therefore the overthrow is ascribed to him. The Jews {t} say that the Persian monarchy fell by the Grecians thirty four years after the building of the temple; but very wrongly, it lasted longer:
and I will destroy the strength of the kingdoms of the heathen; the empire of Alexander, which was a very strong one, and contained in it many kingdoms and nations, even the whole world, at least as he thought; and which was divided after his death into several kingdoms; the strength of which was greatly weakened by one another, and at last entirely destroyed by the Romans as instruments:
and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down; which may refer either to the chariots and horses, and their riders, belonging to the Grecians, and used in their wars; or else this may describe the empire of the Romans, which in its turn should be destroyed, famous for their triumphal chariots:
everyone by the sword of his brother; by civil wars, which was remarkably true of the successors of Alexander, as appears from Josephus {u} and Justin {w}: this may be applied to all the kingdoms of this world, which will all be demolished, and be brought into subjection to Christ, and his kingdom shall be set up in the world, the son and antitype of Zerubbabel, of whom the following words are to be understood; see Da 2:44. Abendana interprets it of the army of Gog and Magog, who shall fall everyone by the sword of his brother.
{t} Seder Olam Rabba, c. 30. p. 91. Tzemach David, par. 1. fol. 18. 1. {u} Antiqu. l. 12. c. 1. sect. 1. {w} E. Trogo, l. 13. c. 6.
Haggai 2:23
Ver. 23. In that day, saith the Lord of hosts,.... When all these kingdoms, and their thrones and strength, are destroyed; which shows that what follows cannot be understood literally of Zerubbabel, who lived not to see these things done:
will I take thee, O Zerubbabel my servant, the son of Shealtiel, saith the Lord; that is, the Messiah, as is owned by Abarbinel; who says {x},
"the King Messiah shall come, who is of the seed of Zerubbabel; and he shall be the seal of the structure, and the end of the kingdoms; as it is said, "I will make thee as a signet, for I have chosen thee, saith the Lord of hosts"; for this no doubt is said concerning the days of the Messiah:''
and another Jewish writer {y}, quoting the above author for the sense of this passage, and Eze 37:25, adds,
"for the King Messiah he will be David, and he will be Zerubbabel, that he may be a rod going out of their stem;''
and another {z} on these words observes,
"without doubt this is said concerning the expected Messiah, who will be of the seed of Zerubbabel; and therefore this promise was not at all fulfilled in him; for in the time of this prophecy he was but governor of Judah, and he never rose to greater dignity than what he then had:''
indeed these writers wrongly suppose the Messiah yet to come, and whom they in vain expect; and apply this, as they do many other prophecies, to the coming of Christ in the flesh, which belong to his spiritual appearance in his churches, or to his personal coming at the last day: however, this shows the conviction on their minds of the application of this and such like prophecies to the Messiah, who may be called Zerubbabel, as he is sometimes David, because he sprung from him, was of his lineage, and because he was a type of him, in bringing the people of the Jews out of the Babylonish captivity, in rebuilding the temple, in the government of the people, and in being chosen of God, and precious; as well as a servant of the Lord, as here expressed, and which is often mentioned as a character of the Messiah, Isa 49:3:
and will make thee as a signet; preserve, protect and defend, love, value, and esteem, and advance to great honour and dignity, power and authority: the signet or seal on a man's right hand, being what he always wears, is ever in sight, and he is careful of; as well as is what he greatly esteems, and is dear unto him, and he highly values; and by which a prince signs his decrees and edicts; see Isa 49:2 So 8:6:
for I have chosen thee, saith the Lord of hosts; to be the Redeemer and Saviour of his people; to be their King and Governor, and the Judge of the world. Christ is peculiarly God's elect, and in whom all his people are chosen; be is the chosen of God, and precious, Ps 89:19. The Targum is,
"for in thee I am well pleased;''
which is said by God the Father concerning Christ more than once, Mt 3:17. It is a prophecy of the exaltation of Christ after he had done his work, as the Lord's servant, and especially in the latter day, when he shall be King over all the earth; all which cannot be so well applied to Zerubbabel; unless with Reinbeck we understand it of the time of his resurrection from the dead at the last day; when great honour shall be put upon him as a faithful servant, and great love and affection expressed to him; but that will be no other than what will be common to all the saints and chosen of God; Christ, in whom all prophecies terminate, and so this, is doubtless intended.
{x} Mayene Jeshuah, fol. 13. 4. Vid. & Mashmiah Jeshuah, fol. 67. 2. {y} Abendana in Miclol Yophi in loc. {z} R. Isaac, Chizzuk Emunah, par. 1. c. 34. p. 289, 290.
<ALIGN="CENTER"John Gill's Exposition of the Entire Bible.
Zechariah 1:1
INTRODUCTION TO ZECHARIAH
This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zechariah"; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Zechariah. His name, according to Jerom, signifies "the memory of the Lord": but, according to Hillerus {a}, "the Lord remembers": either us, or his covenant; his promises of grace, and concerning the Messiah, of which there are many in this book. The writer of this prophecy could not be, as some have imagined, Zacharias the father of John the Baptist; since there must be some hundreds of years difference between them; nor the Zacharias, the son of Barachias, slain between the temple and the altar, our Lord speaks of in Mt 23:35 for though their names agree, yet it does not appear that this prophet was slain by the Jews; indeed the Jewish Targumist, on La 2:20, speaks of a Zechariah, the son of Iddo, a high priest, slain in the temple; but it could not be this Zechariah, since he was no high priest; Joshua was high priest in his time; nor could he be slain in such a place, seeing the temple and altar were not yet built; nor was this prophet Zechariah the son of Jehoiada, slain in the court of the Lord's house, 2Ch 24:20 for, as their names do not agree, so neither their office, he being a high priest, this a prophet; nor the times in which they lived, Zechariah the son of Jehoiada lived in the times of Joash king of Judah, two or three hundred years before this; but this was one of the captivity of Babylon, and who came up from thence with Zerubbabel,
Ne 12:16 and was contemporary with the Prophet Haggai; so that the time of his prophecy was after the Babylonish captivity, and was delivered to the Jews that were returned from thence; and the design of it is to stir them up to build the temple, and restore the pure worship of God; and to encourage their faith and hope in the expectation of the Messiah; for the book consists of various visions and prophecies relating to him, and to the times of the Gospel; and the visions are, as some Jewish writers {b} observe, very obscure, and like the visions of Daniel, and difficult of interpretation. There are several passages cited out of this book in the New Testament, as
Zec 8:16 in Eph 4:25 Zec 9:9 in Mt 21:5 in Mt 27:9 in Joh 19:37 in Mt 26:31
which abundantly confirm the authenticity of it. This prophet seems to have lived and died in Jerusalem; and, according to Pseudo-Epiphanius {c}, was buried near Haggai the prophet; and with which agree the Cippi Hebraici {d}, which inform us that Haggai was buried in a cave in the downward slope of the mount of Olives; and at the bottom of that mount was a large statue called the hand of Absalom, near to which was the grave of Zechariah the prophet, in a cave shut up, and over it a beautiful monument of one stone: and Monsieur Thevenot {e} tells us, that now is shown, near the sepulchres of Absalom and Jehoshaphat, on the descent of the mount of Olives, the sepulchre of the Prophet Zacharias.---It is cut in a diamond point upon the rock, with many pillars about it. Sozomen {f} the historian, indeed, makes mention of Caphar Zechariah, a village on the borders of Eleutheropolis, a city in Palestine, where it is pretended the body of this prophet was found in the times of Theodosius, to which no credit is to be given; nor is there any dependence to be had on the former accounts.
{a} Onomastic. Sacr. p. 508, 957, 958. {b} Aben Ezra & Jarchi in loc. & R. Abendana in Miclol Yophi in loc. & Kimchi in ver. 8. {c} De Prophet. Vita & Interitu, c. 21. {d} P. 29. Ed. Hottinger. {e} Travels, par. 1. B. 2. ch. 37. p. 184. {f} Hist. Eccles. l. 9. c. 17.
INTRODUCTION TO ZECHARIAH 1
In this chapter, after the account of the prophet, and the time of the prophecy by him, are an exhortation of the people of the Jews to repentance; the vision of a rider upon a red horse, and the intercession of the angel of the Lord for Jerusalem; and another vision of the enemies of the Jews, and of their deliverers. In Zec 1:1 is the general inscription of the book; in which an account is given of the time of its writing, and of the writer of it: then follows the exhortation to repentance, enforced from the wrath of God, which came upon their fathers for not hearkening to the Lord, and turning from their evil ways; and from the advantage that would be received thereby, the Lord would return to them; and from the certain accomplishment of the divine word; for, though both their fathers and prophets died, the word of the Lord had its sure effect, Zec 1:2 and next the vision of the rider on the red horse is presented; the year, month, day, and night, in which it was seen, are mentioned, Zec 1:7 and the rider is described by his form, a man; by the horse he rode upon, a red one; by the place he stood in among the myrtle trees in the bottom; and by his attendants behind, red horses, speckled and white, Zec 1:8. The interpretation of which last is given to the prophet by the angel, by the man among the myrtle trees, and by the answer of them to the angel of the Lord themselves, Zec 1:9. After which the angel is represented as making intercession for Jerusalem, who is answered by good and comfortable words, Zec 1:12 upon which the prophet is bid to publish the jealousy of the Lord for Jerusalem; his displeasure at the heathens for afflicting them; his promise to return to the Jews, that the temple and city of Jerusalem should be rebuilt, and other cities of Judea, which should enjoy great prosperity, Zec 1:14 and the chapter is concluded with a vision of four horns, signifying the enemies of Judah, Israel, and Jerusalem; and of four carpenters that should destroy them, Zec 1:18.
Ver. 1. In the eighth month,.... The month Marchesvan, called the month Bul, in 1Ki 6:38 which answers to part of our October, and part of November: this was but two months from the first prophecy of Haggai, Hag 1:1 and but a few days after his second, Hag 2:1 so near were the prophecies of these two prophets together:
in the second year of Darius: king of Persia; not Darius the Mede, but Darius the son of Hystaspes:
came the word of the Lord unto Zechariah; that is, "the word of prophecy from before the Lord", as the Targum paraphrases it; which came to him, either in a dream, or in a vision, or by an impulse on his mind; who is described by his descent, the son of Barachias; mention is made of this name in Mt 23:35. It signifies "the blessed of the Lord", and is the same with Eulogius or Benedictus:
the son of Iddo the prophet: the word "prophet", as Kimchi observes, belongs to Zechariah; not but that his grandfather Iddo might be a prophet too; and the same writer takes notice, that in the Midrash mention is made of Iddo the prophet; and so there is an Iddo that is called the seer and the prophet in 2Ch 9:29 but whether the same with this is not certain. The name is by some thought to be the same with Firmicus, Statius, Robertus:
saying; as follows:
Zechariah 1:2
Ver. 2. The Lord hath been sore displeased with your fathers. Who lived before and at the time of the destruction of the city of Jerusalem, and which was manifest by their captivity; all which were occasioned by their sins, with which they provoked the Lord to sore displeasure against them; and this is mentioned as a caution to their children, that they might not follow their example, and incur the like displeasure.
Zechariah 1:3
Ver. 3. Therefore say thou unto them,.... This is an order from the Lord to Zechariah, to say unto them, in the name of the Lord:
thus saith the Lord of hosts; of the hosts above and below, of angels and of men, of heaven and earth, and all that is therein: this is said, that the greater regard might be had to his words:
turn ye unto me, saith the Lord of hosts; by repentance, and acknowledgment of former sins; by reformation for the future; by attending to the worship and service of God, and seeking to glorify him. So the Targum, "return to my worship": this is not the condition of what follows, but what follows is the motive and encouragement to this:
and I will turn unto you, saith the Lord of hosts; to dwell among them, manifest himself unto and protect them. Three times the phrase, "the Lord of hosts", is used in this verse: it may be with respect to the three Persons in the Godhead, Father, Son, and Spirit; who manifest themselves unto, and take up their abode with, such as love the Lord, and keep his commandments; see Joh 14:21.
Zechariah 1:4
Ver. 4. Be ye not as your fathers,.... Who lived before the captivity, and misused the prophets and messengers of the Lord, and despised his word, and fell into gross idolatry; the evil examples of parents and ancestors are not to be followed:
unto whom the former prophets have cried: such as Hosea, Isaiah, Jeremiah, and others:
saying, thus saith the Lord of hosts, Turn now from your evil ways, and [from] your evil doings; by their "evil ways" may be meant their idolatrous worship; and by their "evil doings" their immoralities; or, by both, their wicked lives and conversations, both before God and men; from whence they were exhorted by the former prophets to turn, and to reform; even "now", at that present time they prophesied to them, immediately, lest destruction come upon them:
but they did not hear, nor hearken unto me, saith the Lord; speaking by his prophets, who were sent by him, and came and spoke in his name; so that not hearing them was not hearing him who sent them, and whom they represented.
Zechariah 1:5
Ver. 5. Your fathers, where [are] they?.... They are not in the land of the living; they perished by the sword of the Chaldeans, or died in captivity:
and the prophets, do they live for ever? meaning either the false prophets, as Hananiah and Shemaiah, Jer 28:17 or the true prophets of the Lord; and the words may be considered as a prevention of an objection the people might make, taken from their prophets dying in common with their fathers; and so the Targum paraphrases them, "and if you should say, the prophets, do they live for ever?" which is followed by Jarchi, and embraced by many interpreters: the answer is, it is true they died; but then their words live, and have had their full accomplishment.
Zechariah 1:6
Ver. 6. But my words and my statutes, which I commanded my servants the prophets,.... That is, the predictions which he ordered his prophets to declare in his name, that their fathers should die by the sword, or famine, or pestilence, or be carried captive, which he purposed in himself, and threatened them with:
did they not take hold of your fathers? overtake them, seize upon them, and have their accomplishment in them? not one thing has failed, or come short of being fulfilled, of all that was determined, or said should be done:
and they returned and said; that is, as many of them as perished not, but were carried captive; at least many of them, who either were thoroughly converted, and turned from their evil, or however in appearance: and who were obliged to own,
Like as the Lord of hosts thought to do unto us, according to our ways, and according to our doing, so hath he dealt with us: as he purposed, so he performed, and that with great justice and equity, being what their evil ways and doings righteously deserved; see
Isa 14:24.
Zechariah 1:7
Ver. 7. Upon the four and twentieth day of the eleventh month, which is the month Sebat,.... Called Sabat in the Septuagint version, and in the Apocrypha:
"Now Simon was visiting the cities that were in the country, and taking care for the good ordering of them; at which time he came down himself to Jericho with his sons, Mattathias and Judas, in the hundred threescore and seventeenth year, in the eleventh month, called Sabat:'' (1 Maccabees 16:14)
It is said by the Jews {g} to be the beginning of the months of the year for trees, of which they bring the first fruits. It answers to part of our January, and part of February. This is the first time that the name of a month is mentioned by any of the prophets; this prophet prophesying after the captivity in Babylon; from whence the Jews {h} say the names of months came along with the returning captives, as well as the names of angels; and we nowhere meet with them but in the books of Ezra, Nehemiah, and Esther, all wrote after that time; for before they used only to say, the first, second, or third month, &c.; for, as for Abib, Zif, Bul, and Ethanira, mentioned in Ex 13:4, they are thought to be appellatives, and not proper names; though it may be observed that the books of Kings are said by the Jews {i} to be written by Jeremiah; more likely by several prophets, and at last brought into the order in which they now stand by Ezra, according to Huetius {k}; and which may be thought probable enough; and, if so, the above names may be reckoned proper names of months; and the original of them may be accounted for as before. There were two fasts appointed by the Jews in this month; one on the tenth day of it, for the death of the elders which succeeded Joshua, Jud 2:7 and another on the twenty third, on account of the Israelites making war with the Benjaminites, in revenge of what was done to the wife of the Levite, Jud 19:1 {l}. This prophecy, and the visions following to the end of the sixth chapter, were three months after the former prophecy, or more, if that was on the first day of the eighth month; and just two months after the foundation of the temple was laid, Hag 2:18: "in the second year of Darius", &c.
See Gill on "Zec 1:1".
{g} Targum Sheni in Esth. iii. 7. {h} T. Hieros. Roshhashanah, fol. 56. 4. Bereshit Rabba, sect. 48. fol. 48. 4. {i} T. Bab. Bava Bathra, fol. 15. 1. {k} Demonstr. Evangel. prop. 4. p. 203. {l} Vid. Reland. Jud. Antiqu. par. 4. c. 13. p. 261.
Zechariah 1:8
Ver. 8. I saw by night,.... Or, "that night" {m}; the night of the twenty fourth of Sebat; a proper and usual time for visions; and it may denote the obscurity of the vision, as it was in some respects to the prophet; and the state of the church at this time, it being a night season with it, and in a low estate; and the care that the Lord, who is Israel's Keeper, has of them in such seasons, being in the midst of them:
and behold! this is prefixed to the vision, to denote the wonderfulness of it, and to excite attention to it; there being something in it not only amazing, but of moment and importance:
a man riding upon a red horse; not any mere "man", as Alexander on his Bucephalus, as Abarbinel interprets it; and so Arias Montanus, as Sanctius on the place observes; though the time this vision refers to, and the state of the Jews then, will not admit of such an interpretation; for at this time all the earth was still and at rest, there were no wars in it, Zec 1:11 which agrees not with the times of Alexander, and of his reign, which was wholly spent in war; and the whole world in a manner was involved in it by him; but best agrees with the times of Cyrus and Darius, after they had subdued the Babylonian monarchy: besides, the Jews were now in a very low estate, like a grove of myrtle trees in a bottom, plain, or valley; and not only surrounded and overtopped by other states and kingdoms, which were greatly superior to them; but oppressed by their enemies, who hindered them in the rebuilding of their city and temple; whereas this was not their case in the times of Alexander, when they were in better circumstances, and which were two hundred years after this; nor was he so very beneficial and serviceable to the Jews, as to be represented, in such a vision, as in the midst of them, for their relief and protection; but an angel of the Lord is here meant, as this man is expressly called, Zec 1:11 and not a created angel; for he is distinguished from the angel that talked with the prophet, Zec 1:9. The Jews, as Jerom relates, think that the Angel Michael is meant, by whom they understand a created angel; for otherwise, if they took him to be, as he is, the Son of God, the Archangel, the Head of principalities, who is, as his name signifies, like unto God, and equal to him, it would not be amiss: and it is usual for a divine Person to be called the Angel of the Lord, as was he that called to Abraham when sacrificing his son, and to Moses out of the bush; and who went before the Israelites in the wilderness, and who is called the Angel of God's presence, and the messenger and Angel of the covenant; and the ancient Jews themselves own that a divine Person is here meant; for, on quoting these words, "I saw a man", &c. they say {n}, there is no man but the holy blessed God; as it is said, "the Lord is a man of war, the Lord is his name"; and though he is distinguished from the Lord of hosts, Zec 1:12, the reason of this (or otherwise it is the title of this angel also, see Ho 12:4,) is because he here appears in the form of a man; and because of his office as an intercessor and advocate for his people, Zec 1:12 a character which well agrees with Christ, who is the advocate with the Father for his saints, and whoever lives to make intercession for them, and is always heard and answered with good and comfortable words: and he is called a "man"; not that he is a mere man, or was really man when this vision was seen; but he then appeared in a human form, because he should become man, and quickly would be, as it was purposed, prophesied, and agreed he should be: and he is represented as "riding", to denote his majesty and glory as a king, or as a general of an army, in which he rode prosperously; see Ps 45:4 as also his readiness, swiftness, and haste he made to help and save his people; as the people of the Jews, in this their present time of distress, being opposed and hindered in building their city, in particular; so, in general, all his people, in whatsoever case or circumstances they may be: thus riding, when ascribed to a divine Person, is an emblem of haste and quick dispatch, to assist and relieve the distressed; see De 33:26 so Christ, who here appears as a man, was ready and forward, in the council and covenant of grace, to agree to become man, and be the surety of his people, and die in their place and stead, in order to save them: his frequent appearances in a human form, before his incarnation, show how willing and ready he was really to assume the human nature; and as soon as the time appointed for it was up, he tarried not; when the fulness of time was come, God sent him, and he came at once, and immediately; and as soon as possible he went about the business he came upon, took delight and pleasure in it, was constant at it till he had finished it; and even his sufferings and death, which were disagreeable to nature, considered in themselves, were wished and longed for, and cheerfully submitted to by him: and he is quick in all his motions to help his people in all their times of need; nor can any difficulties prevent him giving an early and speedy relief; he comes to them leaping on the mountains, and skipping on the hills; and at the last day he will come quickly to put them into the possession of salvation he has wrought out for them; and will be a swift witness for them, and against wicked men that hate them, and oppose them: and he is upon a "red horse", signifying either his incarnation, and his bloody sufferings and death; and his taking peace from the earth when on it, not intentionally, but eventually, through the wickedness of men; see Re 6:4 or his indignation against his enemies, and his wrath and vengeance upon them, and the destruction of them; and may have a particular reference to those who opposed the building of the temple; see
Isa 63:1:
and he stood among the myrtle trees which [were] in the bottom: by the "myrtle trees" may be meant the Israelites, as Kimchi interprets it; and that either as in Babylon, which he supposes is designed by "the bottom"; agreeably to the Targum, which paraphrases the words, "and he stood among the myrtle trees which are in Babylon"; or rather, as now returned to their own land; and so may denote the low estate and condition in which they were when they began to rebuild the temple, being feeble, and opposed by their enemies, mightier than they; but yet, inasmuch as the Lord was in the midst of them, they had encouragement to go on in the work, as is suggested in Hag 2:3, though the saints and people of God in general may be here meant by the "myrtle trees"; and the ancient Jews {o} interpret them of the righteous, saying, there are no myrtle trees but the righteous; and give this as a reason why Esther was called Hadassah, Es 2:7 which signifies a myrtle tree, because this is the name of the righteous {p}; and these may fitly be compared to such trees for their goodliness and beauty to look at, for their sweet and fragrant smell, for their verdure and greenness, and for their flourishing in valleys and watery places {q}, signified here by "the bottom"; all which is true of the saints, who are pleasant plants, comely through Christ's comeliness; whose graces, when in exercise, send forth a sweet smell; whose prayers are odours, and whose good works are acceptable, being done in faith; whose leaves never wither, and who flourish much, being planted by the river of divine love; and in whom the grace of God ever remains, and they persevere in grace to the end: these may be said to be "in the bottom"; or in a low estate; not only before conversion, but after; when corruptions prevail, temptations are strong, grace is weak; God hides his face, Christ is absent, and the Spirit withdraws his influences; and so it is true of the church in general, when under persecution, or pestered with false teachers, and when the life and power of religion are almost gone; and yet even then Christ stands in the midst of them, to sympathize with them, and as ready to help and assist them, to deliver them out of their troubles, to protect them from their enemies, and to restore them to their former state and condition. A grove of myrtle trees in a plain, in which they delight, being dark and shady, is thought by some to be an emblem of this world, in which there is a mixture of good and bad men; and of the care of Providence over human affairs, consulting the good of man, especially the raising up of the church of God out of a low estate by Christ, and his apostles, and other ministers of the word, performing their offices, according to the different abilities and gifts God has bestowed upon them {r}:
and behind him [were there] red horses, speckled and white; that is, with riders on them. Some {s} Jewish writers interpret this vision of the four kingdoms; and understand by the red horse with the man upon it, in the former clause, the Babylonian monarchy, of which Nebuchadnezzar was the head; and, by these three sorts here, the Medes, Greeks, and Romans, by inverting the order of them; they interpreting the white horses with the riders on them of the Medes and Persians; who were kind to the Jews, and under whom they were dismissed from their captivity, and their temple rebuilt: the speckled, or those of different colours, the Macedonians or Grecians; some of which were friends, and kind and benevolent to the Jews; and others cruel persecutors of them; and the red, the Romans, who were bloody, and slew multitudes of them, and destroyed their city and temple: but others, as Jerom observes, who relates the above sense, keep the order of the text, and explain the particulars of it thus; the red horse on which the man rode, and the red horses behind him, of the Assyrians and Chaldeans, who were sanguine; the one carried away the ten tribes under Shalmaneser; and the other the two tribes of Judah and Benjamin, burning the city of Jerusalem, and laying waste the temple; the speckled, or those of various colours, the Medes and Persians; some of whom were mild and gentle, as Cyrus, and Darius the son of Hystaspes, and Ahasuerus, whom the Greeks call Artaxerxes, under whom was the history of Esther; and others were cruel, as Cambyses, &c.: those who think that Alexander the great is meant on the red horse suppose that those that succeeded him are meant by the other horses of various colours; namely, the Lagidae and the Seleucidae, or the kings of Egypt and Syria, who were sometimes very fierce and furious, and sometimes very friendly to the Jews; at least different kings, and at different times: but it seems better to interpret them of saints, the godly and faithful followers of Christ; not only the godly among the Jews, who were made as his goodly horse in the battle,
Zec 10:3 but the church and people of God in general, who are compared to a company of horses in Pharaoh's chariot, So 1:9, for their strength, courage, serviceableness, and the value Christ has them: thus, as he is elsewhere represented as riding on a white horse, under the Gospel dispensation, as the general of an army, and mighty conqueror; so the armies of heaven that follow him on white horses, and clothed in white, are the called, and faithful, and chosen, Re 17:14 and some of these being described by red horses, with riders on them, may signify, such who have been called to shed their blood, and lay down their lives, for Christ and his Gospel, and their profession of it, even the martyrs of Jesus; and others by speckled horses, or of various colours, may intend such professors of religion, who, though not called to die for Christ, yet suffer persecution in various ways, both by reproach and affliction; and whose lives may be a chequered work of comforts and troubles, of prosperity and adversity: and others by white horses may point at such who are not only clothed with fine linen, clean and white, the righteousness of the saints; and who are more than conquerors through Christ, who has loved them, which are characters common to all saints; but who enjoy a great deal of liberty, peace, and prosperity, all their days. Some {t} restrain this to the apostles of Christ, and succeeding ministers of the word; and observe, that as horses carry men and other things into the various parts of the world, so the ministers of the Gospel bear the name of Christ, and carry his Gospel into the whole world; and as horses do not go into any part of it of themselves, but as they are directed by their masters, so the Gospel ministers are sent under the direction of Christ, some here, and some there; and as horses going through towns and villages are mostly annoyed by the barking of dogs, which yet they regard not, so as to stop their speed; thus likewise faithful preachers are followed with the calumnies of wicked men, with their scoffs and jeers, reproaches and persecutions; but none of these things move them, or cause them to desist from their work; and as Christ the Son of God stood among these horses, so he is, and has promised to be, with his ministering servants unto the end of the world; and as they are like horses, docile and laborious, so the various colours of these may have respect to them; some of whom are called to resist even unto blood; and others to various trials; as well as they have different gifts, and are of different usefulness, and all of them at last victorious over their enemies; and are under Christ their Head, and are ready to do his will in whatsoever he directs them; though the more commonly received opinion is, that angels are designed, and as it seems from Zec 1:10 compared with Zec 6:1 see also 2Ki 2:11 signified by horses, for their strength, courage, swiftness, serviceableness, and disposition for war; and these different colours may represent the different state and condition of the nations with whom they were concerned, and to whom they were sent, as cruel or kind, to the people of God; and their different employments and services, both to help the saints, and render vengeance to their enemies; and the various offices they perform, with respect to Christ and his people, in things temporal and spiritual; and the place and situation of these horses being "behind" Christ may denote his superiority over them: he is superior to all monarchs and monarchies, kingdoms and states; he is King of kings, and Lord of lords; the kingdoms of this world are his, and he is the Governor among the nations; they are all behind and under him, and disposed of by him at his pleasure; and he can restrain them, when he thinks fit, from doing any harm to his people: he is superior to all men, even the best and greatest; he is the Head of the church, and King of saints; and it is their business, and even their honour and privilege, to follow him whithersoever he goes: and he is superior to angels, has a more excellent name and nature than they, is the Creator and Maker of them, and is worshipped by them; and even, as Mediator, is in a greater office, and in a higher place, at the right hand of God, than they are; they are at his beck and command, and at hand to be sent forth on all occasions to do his business, to minister for him, and to his people; they are his servants, and devoted to his service, and are ready to do his pleasure.
{m} hlylh "hac nocte", Drusius. {n} T. Bab. Sanhedrin, fol. 93. 1. Pesikta Rabbati apud Yalkut Simeoni, par. 2. fol. 85. 4. {o} T. Bab. Sanhedrin, fol. 93. 1. {p} T. Bab. Megilla, fol. 13. 1. {q} "----Et amantes littora myrtos." Virgil. Georgic. l. 4. {r} Vid. Levin. Lemnii Herb. Bibl. Explicat. c. 39. p. 108. {s} In Abendana, Not. in Miclol Yophi in loc. {t} Vid. Frantzii Hist. Animal. Sacr. par. 1. c. 12. p. 130, 131.
Zechariah 1:9
Ver. 9. Then said I, O my Lord,.... These are the words of the Prophet Zechariah to the angel that showed him this vision:
what are these? what is the meaning of this vision? particularly who are meant by the horses, red, speckled, and white, and those upon them?
And the angel that talked with me; who seems to be different from the Angel of the Lord, the man among the myrtle trees, Zec 1:8 he was one of the ministering spirits; see
Re 17:1:
said unto me, I will show thee what these [be]; that is, give an interpretation of the vision, and point out the persons intended by the horses.
Zechariah 1:10
Ver. 10. And the man that stood among the myrtle trees answered and said,.... And so prevented the angel from giving the account he was about to give; and who was more capable of it, and which to do was great condescension in him, and was doing the prophet a singular honour:
these [are they] whom the Lord hath sent to walk to and fro through the earth; which is a description of the angels, the ministering spirits sent forth by God to take their tour throughout the earth; not to do mischief, as Satan does; but to do good to kingdoms, nations, and men in general, and to the heirs of salvation in particular; for which they are commissioned and empowered of God; see Heb 1:14.
Zechariah 1:11
Ver. 11. And they answered the Angel of the Lord, that stood among the myrtle trees, and said,.... That is, the ministering angels, signified by the red horses, speckled, and white, replied to what the Angel of the Lord had said concerning them; or rather agreed to and confirmed his account of them; or else gave up the account of their tour through the earth, with their observations upon the state of it:
We have walked to and fro through the earth; according to their mission and commission:
and, behold, all the earth sitteth still, and is at rest; was free from wars, as it was in the reign of Darius; though the people of the Jews were infested with enemies, who gave them trouble, and hindered all they could the rebuilding of the temple; wherefore it follows:
Zechariah 1:12
Ver. 12. Then the Angel of the Lord answered and said,.... The same that was among the myrtle trees in the bottom, Zec 1:8:
O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah; which were fallen to ruin, and had lain waste for many years. These words are expressive of the intercession of Christ on the behalf of the people of the Jews, his professing people, both with respect to their temporal and spiritual good:
against which thou hast had indignation these threescore and ten years? the time of the Babylonish captivity, which lasted such a term of time, and which was a token of the divine displeasure with them; but to be reckoned, not from Jeconiah's captivity, to the deliverance from it by Cyrus, as it is reckoned, Jer 25:1 Da 9:2 but from the taking of Jerusalem, and the destruction of the temple under Zedekiah, to the rebuilding of the temple under Darius Hystaspis, in whose second year Zechariah now prophesied, Zec 1:7, which was a space of seventy years.
Zechariah 1:13
Ver. 13. And the Lord answered the angel that talked with me,.... See Zec 1:9 what was the effect of Christ's intercession for the people of the Jews, was communicated to a ministering angel, and by him to the Prophet Zechariah:
[with] good words, and comfortable words; such as would be for the good and comfort of God's people, as follows; see Isa 40:1.
Zechariah 1:14
Ver. 14. So the angel that communed with me,.... Having an order from the other Angel, or the Lord of hosts:
said unto me, Cry thou; proclaim, publish, declare in the hearing of the people, for their comfort and encouragement. The Targum renders it, "prophesy":
saying, Thus saith the Lord of hosts, I am jealous for Jerusalem, and for Zion, with a great jealousy; which is expressive of his conjugal affection for his church and people, his zeal for their good, and his indignation at their enemies, and of the vengeance he would execute on them.
Zechariah 1:15
Ver. 15. And I am very sore displeased with the heathen [that are] at ease,.... The Chaldeans and Persians, and other nations, enemies of the Jews, who were now free from war, and enjoyed great prosperity, when the state and condition of the Jews was very low and discouraging:
for I was but a little displeased: that is, with his people the Jews, for their ingratitude, idolatry, and immorality; and which displeasure he showed by suffering them to be carried into captivity; see Isa 54:8:
and they helped forward the affliction; that is, the heathens, among whom the Jews were carried captive; they added to their affliction; they oppressed them more than they ought to have done, and more than was agreeable to the will of God and right in his sight; and they insulted them in their misery, and rejoiced over them. The word rze, in the Arabic language, signifies to "abound" {u}; and the meaning is, that they abounded in bringing evil upon the people of the Jews; they multiplied their afflictions and distresses.
{u} "abundavit, multiplicavit", Golius, col. 1705. Castel. col. 2721. rze "Jazar, cum e punctato, exuberavit, abundavit, multus fuit", Schindler. Lex. Pentaglot. col. 1307.
Zechariah 1:16
Ver. 16. Therefore thus saith the Lord, I am returned to Jerusalem with mercies,.... Having returned the people of the Jews from their captivity to Jerusalem, in which he had shown abundant mercy to them:
my house shall be built in it, saith the Lord of hosts; meaning the temple where he dwelt and was worshipped; the foundation of which had been laid two months before this prophecy was delivered, Hag 2:18 and which should be raised up and finished, notwithstanding all the opposition of the enemy, and the discouragements of the people:
and a line shall be stretched forth upon Jerusalem; to measure with it, and build by it, the wall, streets, and houses of Jerusalem. The meaning is, that not only the temple should be built, but the city likewise, and that in great order, and with great exactness and symmetry; see Zec 2:1. The Targum paraphrases it, "upon the building of the walls of Jerusalem".
Zechariah 1:17
Ver. 17. Cry yet, saying,.... That is, "prophesy again", as the Targum paraphrases it; publish and declare openly before all:
Thus saith the Lord of hosts, My cities through prosperity shall yet be spread abroad; or, according to the Targum, "the cities of my people shall be yet filled with good"; and so the Septuagint and Vulgate Latin versions, "my cities shall yet flow with good things"; with all temporal prosperity and happiness; which was fulfilled in the times of Nehemiah, Zerubbabel, and the Maccabees; and especially in the times of the Messiah, when, in a spiritual sense, they were filled with good; with him who is goodness itself, and with all blessings of grace in him; and with the good news and glad tidings of the everlasting Gospel preached by him and his apostles; or, the meaning is, through the increase of men, and the affluence of all temporal mercies, not only the city of Jerusalem, but other cities of Judea, called the Lord's, because of his peculiar regard unto them, should be enlarged, and be spread here and there; or rather, abound with plenty of all good things, as the word in the Arabic {w} language signifies:
and the Lord shall yet comfort Zion, and shall yet choose Jerusalem; for his habitation, building again the city and temple in it: according to Capellus, though the temple was finished in the sixth year of Darius, Ezr 6:15 yet the rebuilding of Jerusalem was not till seventy years after; namely, in the twentieth year of Artaxerxes Longimanus, in which Nehemiah was sent to rebuild it, Ne 2:1 for Darius reigned thirty six years; Xerxes, who succeeded him, reigned twenty years; and in the twentieth of Artaxerxes the walls of Jerusalem were rebuilt by Nehemiah; so that from the finishing of the temple are to be reckoned thirty years of the remainder of the reign of Darius, twenty years of Xerxes, and as many of Artaxerxes; and he observes that the seventieth number thrice occurs in the restoration of the Jews, not without mystery, as it should seem: from the Babylonish captivity under Jeconiah, to the putting an end to it by Cyrus, were seventy years; from the taking of Jerusalem and the destruction of the temple under Zedekiah, to the rebuilding of it under Darius Hystaspis, were also seventy years; then from the rebuilding of the temple to the rebuilding of Jerusalem under Artaxerxes Longimanus were likewise seventy years; so that the walls of Jerusalem lay in ruins twice seventy years, that is, one hundred and forty years; and it may be further observed, that from the decree granted to Nehemiah in the twentieth year of Artaxerxes, seven weeks, or forty nine years, are allowed in Daniel's prophecy for the finishing that event; namely, the building again the walls and streets of Jerusalem in troublesome times, Da 9:25 which carries the completion of this affair so many years further; which, when effected, would be a comfort to Zion, the inhabitants of it, and all that wished well unto it; and be a proof and evidence of God's choice of it for his worship and service; and, especially, this was fulfilled by bringing into Jerusalem, and the temple there, the messenger of the covenant, the Messiah, the Consolation of Israel; and this may have a further reference to the latter day, when the people of the Jews shall be converted, and all Israel shall be saved; which will be the consolation of them, and show that God has chosen them, and not cast them off.
{w} Vid. Schultens, Origines Hebr. l. 1. c. 4. sect. 4. p. 116.
Zechariah 1:18
Ver. 18. Then I lifted up mine eyes,.... To behold another vision which follows:
and saw, and behold four horns; either iron ones, such as Zedekiah the son of Chenaanah made to push the Syrians with, 1Ki 22:11 or horns of beasts, as the horns of unicorns, to which the horns of Joseph are compared, De 33:17 and signify kingdoms or kings, and these very powerful and mighty; and so the Targum interprets them of "four kingdoms"; and which Kimchi and Abarbinel understand of the four monarchies, Babylonian, Persian, Grecian, and Roman; so ten horns, in Da 7:24 design ten kings or kingdoms; unless rather, seeing these horns were such who had already distressed and scattered Judah, Israel, and Jerusalem; and two of the above monarchies were not yet in being, the Grecian and Roman, when this vision was seen; and one of those that were, were friends to the Jews, as the Persians; they may in general signify all the enemies of the Jews that were round about them, on the four corners of them; as the Syrians, Assyrians, and Babylonians, on the north; the Ammonites and Moabites on the east; the Edomites and Egyptians on the south; and the Philistines on the west; as Junius thinks. Cocceius interprets them of four kings, Shalmaneser, Nebuchadnezzar, Xerxes, and Artaxerxes the first, called Longimanus; and may be applied to the antichristian states, Pagan and Papal, in the various parts of the world, called horns, Da 7:24.
Zechariah 1:19
Ver. 19. And I said unto the angel that talked with me,.... Zec 1:9:
What [be] these? that is, who do these horns signify? and what or whom do they represent?
and he answered me, These [are] the horns which have scattered Judah, Israel, and Jerusalem; which may design the distresses, vexations, and captivities of the people of Israel by their enemies, as by the Moabites, Ammonites, &c. in the times of the judges; and the captivity of the ten tribes of Israel by Shalmaneser; and of the two tribes of Benjamin and Judah, and of the destruction of Jerusalem, by Nebuchadnezzar; when they were ventilated or fanned, as the word {x} signifies, and so scattered abroad; see Jer 6:11 and also their troubles in the times of the Medes and Persians, under Cambyses, until this second year of Darius; and may likewise have reference prophetically to their after troubles and captivity by the Romans; and to Rome Pagan, which persecuted and scattered the churches of Christ and people of God in the several parts of the world; and the antichristian states, the persecutors of the same.
{x} wrz rva "quae ventilaverunt", V. L. Pagninus, Montanus, Vatablus, Drusius, Cocceius.
Zechariah 1:20
Ver. 20. And the Lord showed me four carpenters. To saw and cut in pieces the four horns; or rather "four blacksmiths" {y}; these horns were horns of iron; so the word is rendered a "smith" in 1Sa 13:19 and indeed it signifies both a worker in wood and a worker in iron; and who are sometimes distinguished by what they work in, whether wood or iron; see Isa 44:12. The Jews say {z} these four carpenters are Messiah ben David, Messiah ben Ephraim, Elijah, and the priest of righteousness; or, as elsewhere {a}, Elijah, the King Messiah, Melchizedek, and he that was anointed for war; though Kimchi much better interprets them of the kings, the princes above, who preside over kingdoms, that is, the angels; and so Jerom and Theodoret; who have been sometimes employed in the destruction of the enemies of God's people, or in preventing them doing the mischief they otherwise would; and even the several monarchies themselves have been the means of destroying each other; so the Babylonians were destroyed by the Medes and Persians; the Persians by the Grecians; the Grecians by the Romans; and the Romans by the Goths, Hunns, Vandals, &c. in the western part of the empire; and by the Saracens and Turks in the eastern part of it: and they may be applied to the apostles of Christ, who were chiefly mechanics, mean and illiterate persons, yet workmen in the Gospel, that need not to be ashamed; and who were sent by Christ into the four parts of the world, to spread his Gospel, set up his interest, and pull down the kingdom of Satan: and since the Jews make the Messiah himself one of these carpenters, they have no reason to upbraid or be offended at Jesus our Messiah being a carpenter, and a carpenter's son, as in
Mt 13:55 and Kimchi owns that their ancient Rabbins explain this verse of the days of the Messiah.
{y} Myvrx "fabros ferrarios", Pembellus, Sanctius, Burkius. {z} T. Bab. Succa, fol. 52. 2. {a} Shirhashirim Rabba, fol. 11. 4. Vid. Bemidbar Rabba, sect. 14. fol. 111. 4.
Zechariah 1:21
Ver. 21. Then said I, What come these to do?.... That is, these four carpenters; for, being artificers or workmen, as the Targum renders the word, the prophet concluded there was some work for them to do:
And he spake, saying; meaning the angel that talked with him, and interpreted the visions to him:
These [are] the horns which have scattered Judah; not that the carpenters were the horns, for these two are distinct from, and opposite to, one another. The words should rather be rendered, "these horns which have scattered Judah", as before said, Zec 1:19:
so that no man did lift up his head; or, as the Targum paraphrases it, "did not suffer" (a man) "to go with an erect stature"; but, through oppression, sorrow, and misery, was obliged to stoop, and bow, and hang down his head:
but these are come to fray them; these carpenters are come to frighten the horns, to put terror into those kings and kingdoms;
to cast out the horns of the Gentiles; to destroy their kingdoms, and take away their power from them:
which lifted up [their] horns over the land of Judah to scatter it: who make use of their power, and do harm to the people of Israel, and triumph and insult over them; see Ps 75:4 all which may be applied to the ministers of the Gospel, who are workmen; and whose business it is to fight or terrify the horns, wicked men, even men in power, the enemies of Christ's church and people; by their preaching, which has made a Felix to tremble; by their prayers, which they have been more afraid of than an army of men, as Mary queen of Scots said of the prayers of John Knox; and by their good lives and conversations, which made Herod stand in fear of John the Baptist; nay, even they have been a terror to the devil himself, and have been the means of casting him, and his principalities and powers, out of the Gentile world, and out of both the bodies and souls of men; and of casting down the strong holds of sin, and of breaking in pieces the kingdom and interest of Satan, and of building up the churches of Christ; the work of these spiritual carpenters is to cut down men, comparable to strong, sturdy, and lofty trees, for the pride and haughtiness of their hearts, the stiffness and stubbornness of their wills, and for their show of goodliness and beauty: this is done by the ministry of the word, the cutting doctrines of it, accompanied with the Spirit and power of God; as it is said, "I have hewed them by the prophets, I have slain them by, the words of my mouth", Ho 6:5 whereas, when before, they grew up and stood on their own bottom, their morality, civility, and works of righteousness; now they are cut down, and die to all these things, as to any hope of salvation by them; and then, as the carpenter smooths and planes a timber he has hewed, and fitly frames it together, and joints it in, and lays it on a good foundation; so do Gospel ministers, as instruments in the hands of God, after hewing and cutting work through the ministration of the law, the killing letter, and which works wrath; speak comfortably to such souls, by directing them to the blood and righteousness of Christ for pardon of sin and justification of life; and ministerially lay them in the spiritual building, the church; or advise and exhort them to submit to the ordinances of Christ, and join themselves to Gospel churches; and, above all things, instruct them to build on Christ, the sure foundation in Zion; and ministerially lay him as the alone foundation to build upon for life and salvation, and not upon any works of righteousness done by them; and put them upon walking according to the line and rule of the divine word, in matters of worship, discipline, and conversation: and as there were in the first times of the Gospel many such builders, and have been more or less since; so there will be many more in the latter day, who will be very successfully employed in building, repairing, and beautifying the church of God; see Isa 58:12. Some by the four carpenters understand Zerubbabel, Joshua, Ezra, and Nehemiah; and so, by the four horns, those that opposed them in building the city and temple, as Rehum, Shimshai, Sanballat, and Tobiah; but these seem too inferior governors to be signified by horns; nor did they do what is here ascribed to them; rather their nations, Samaritans, Arabians, Ammonites, and Philistines, are meant.
<ALIGN="CENTER"John Gill's Exposition of the Entire Bible.
Zechariah 2:1
INTRODUCTION TO ZECHARIAH 2
This chapter contains a prophecy of the church under the Gospel dispensation; of the largeness and numbers of it; and of its protection and glory, through the presence of God in it. In this vision a man is seen with a measuring line in his hand, to measure Jerusalem with, Zec 2:1 upon which an angel bids the angel that talked with the prophet to declare to him the largeness, populousness, and safety of Jerusalem, Zec 2:3 then follows an exhortation to the people of God to come out of Babylon, Zec 2:6 and then a promise of the calling of the Gentiles, and of God's gracious inhabitation in his church, which would be matter of joy to Zion; and of his inheriting Judah, and choosing Jerusalem Zec 2:8 and the chapter is concluded with an address to all mankind, to be silent before the Lord, since he was raised up out of his habitation, Zec 2:13.
Ver. 1. I lifted up mine eyes again, and looked,.... And saw a third vision; which, as Kimchi owns, refers to the times of the Messiah; though it might be of use to the Jews then present, to encourage them to expect the rebuilding of Jerusalem, in a literal sense:
and behold a man with a measuring line in his hand: by whom is meant, not Nehemiah, nor Zerubbabel; see Zec 4:10 who were concerned in the building of Jerusalem; nor any mere man, nor even a created angel; for, though he may be the same with the other angel, that did not talk with the prophet, Zec 2:3 as Kimchi observes; seeing he seems to be superior to him that did; yet not a ministering spirit, but the Messiah, who in this book is often spoken of as a man;
See Gill on "Zec 1:8" and by "the measuring line in his hand" may be meant eternal predestination, the Lamb's book of life, which is in his keeping; and is the measure and rule by which he proceeds in the calling, justification, and glorification of the firstborn, whose names are written in heaven; or the Scriptures of truth, the measure and rule of doctrine, discipline, worship, and conversation; and according to which Christ forms, constitutes, and regulates Gospel churches; see Eze 40:3.
Zechariah 2:2
Ver. 2. Then said I, Whither goest thou?.... As it showed great freedom and boldness in the prophet to put such a question to the man with the measuring reed, it was great condescension in him to return him an answer, as follows:
and he said unto me, To measure Jerusalem; not literally understood, which was not yet thoroughly built; but the Gospel church, often so called; see Heb 12:22 and this measuring of it denotes the conformity of it to the rule of God's word; a profession of the true doctrines of it, and an observance of the ordinances of it, as delivered in it; and an agreement of the walk, life, and conversation of its members with it:
to see what [is] the breadth thereof, and what [is] the length thereof; the length of the New Jerusalem is as large as the breadth; its length, breadth, and height, are equal, Re 21:16.
Zechariah 2:3
Ver. 3. And, behold, the angel that talked with me went forth,.... See Zec 1:9 and he "went forth" from the place where the prophet was, with whom he had been conversing:
and another angel went out to meet him: the same that was seen among the myrtle trees, Zec 1:8 and here, with a measuring line in his hand, Zec 2:1.
Zechariah 2:4
Ver. 4. And said unto him,.... That is, the other angel said to the angel that had been talking with the prophet,
Run, speak to this young man: meaning Zechariah, who was either young in years, as Samuel and Jeremiah were when they prophesied; or he was a servant of a prophet older than he, and therefore so called, as Joshua, Moses's minister, was, Nu 11:28 as Kimchi observes:
saying, Jerusalem shall be inhabited [as] towns without walls; this shows that this is not to be understood of Jerusalem in a literal sense, for that was not inhabited as a town without a wall; its wall was built in Nehemiah's time, and remained until the city was destroyed by Vespasian; yea, it had a treble wall, as Josephus says {b}; but of the church of Christ in Gospel times; and denotes both the safety and security of it; see Eze 38:11 and the populousness of it; and especially as it will be in the latter day, when both Jews and Gentiles are called, and brought into it; which sense is confirmed by what follows:
for the multitude of men and cattle therein; the Jews being meant by "men"; see Eze 34:31 and the Gentiles by "cattle", to which they used to be compared by the former: this will be fulfilled when the nation of the Jews will be born at once, and all Israel will be saved, and the fulness of the Gentiles shall be brought in; for the number of the spiritual Israel, the sons of the living God, both Jews and Gentiles, shall be as the sand of the sea, which cannot be measured, Ho 1:10 and when there will be such a large increase of converts; and such flockings to Zion, to the spiritual Jerusalem, the church of God, that the place will be too small for them,
Isa 49:19 whereas, when Jerusalem in a literal sense was rebuilt, after the Babylonian captivity, there was a want of persons to inhabit it, and lots were cast for one out of ten to dwell in it; and they were glad of others that offered themselves willingly to be inhabitants of it, Ne 11:1 for there was but a small number that returned from Babylon to repeople the city of Jerusalem, and the whole country of Judea; no more came from thence but forty two thousand, three hundred, and threescore, besides men and maid servants, which amounted to seven or eight thousand more, Ezr 2:64 Ne 7:66 which were but a few to fill such a country, and so many cities and towns that were in it, besides Jerusalem; and yet Josephus {c} affirms, that the number of those of the tribes of Judah and Benjamin, that came up from thence, and were above twelve years of age, were four millions, six hundred, and twenty eight thousand; in which he is followed by Zonaras {d}, and it is admitted and approved of by Sanctius on the place; which is not only contrary to the accounts of Ezra and Nehemiah, but is incredible; that such a number that went into captivity, which was not very large, should, under all the distresses and oppressions they laboured, in seventy years time so multiply, and that two tribes only, as to be almost eight times more than all the twelve tribes were at their coming out of Egypt; a number large enough to have overrun the Babylonian monarchy; and too many to be supported in so small a country as the land of Canaan: wherefore, upon the whole, it must be best to interpret this of spiritual and mystical Jerusalem, and of the populousness of the church of Christ in the latter day.
{b} De Bello Jud. l. 5. c. 4. sect. 2. {c} Antiqu. l. 11. c. 3. sect. 10. {d} Apud Hudson in ib.
Zechariah 2:5
Ver. 5. For I, saith the Lord, will be unto her a wall of fire round about,..... So that she needs no other wall to secure her, the power of God encompassing her about as the mountains did Jerusalem,
Ps 125:2 and he being as a wall of fire to terrify and destroy her enemies; for our God is a consuming fire, Heb 12:29. Drusius thinks it is a metaphor taken from travellers in some countries, who kindle fires about their tents, to keep off lions, and other beasts of prey; and observes of lions particularly, that they are exceedingly terrified by fire; for which he refers to John Leo in his description of Africa; and Pliny makes {e} mention of several things that are terrifying to them, but especially fires, he says; and so Dr. Shaw {f}, of late, speaking of the lions in Barbary, remarks, fire is what they are the most afraid of; yet, notwithstanding all the precautions of the Arabs in this respect, with others he takes notice of, it frequently happens that these ravenous beasts, outbraving all those terrors, will leap into the midst of an enclosure or fold, and drag from thence a sheep, or a goat; and Tavernier {g} tells a story, by which he thinks it appears to be a vulgar error that lions will not come near the fire; though the relation itself shows it to be not only a received opinion, but a common custom to light fires in the night, to preserve from lions: his story is,
"a party of Dutch soldiers, under the command of a serjeant, far advanced in the country (about the Cape of Good Hope), and night coming on, they made a great fire, as well to keep themselves from the lions, as to warm themselves, and so lay down to sleep round about it; being asleep, a lion seized one of the soldier's arms, which with difficulty was got out, after the lion was shot;''
but this seems to be the case, when these creatures are dreadfully hunger bitten; however, be it as it will, God is the sure and safe protection of his people; who went before the people of Israel in a pillar of a cloud by day, and in a pillar of fire by night, when they passed through a terrible wilderness, in which were beasts of prey; and surrounded Elisha with horses and chariots of fire, when the king of Syria sent a large host to take him; so that he could say, to encourage his servant, "they that be for us are more than they that be with them", 2Ki 6:15 who seem to be angels; and the Jews {h} here interpret it of the family of God, his angels, made a wall to Jerusalem to preserve it; the cherubim and a flaming sword, set to keep the garden of Eden, were, according to Lactantius {i}, a wall of fire about it; for (he says), when God cast man out of paradise, he walled it about with fire: but that was that man might not enter in; but here he himself is a wall of fire, that his people may be safe; hence they have no reason to fear the wrath of their enemies, the most fierce and furious, savage and cruel, comparable to lions, bears, &c.; for, if God is for them, on their side, and on all sides of them, who can be against them to any purpose? The Targum paraphrases it,
"my Word shall be unto her, saith the Lord, as a wall of fire encompassing her round about:''
and will be the glory in the midst of her: appear glorious in her, be glorified in her, and by her, and be her glory, and make her glorious; as the Lord does by granting his gracious presence with his church and people, in his word and ordinances; see Isa 4:1
Isa 60:13.
{e} Nat. Hist. l. 8. c. 16. {f} Travels, tom. 1. par. 3. c. 2. p. 172. {g} Travels through India, in Harris's Voyages and Travels, vol. 1. p. 848. {h} Pesikta Rabbati apud Yalkut in loc. {i} Institut. Divin. l. 2. c. 13.
Zechariah 2:6
Ver. 6. Ho, ho,.... This word expresses a call and proclamation; and is doubled, as Kimchi observes, to confirm it; and so the Targum paraphrases it,
"proclaim to the dispersed:''
[come forth], and flee from the land of the north, saith the Lord; that is, from Babylon, which lay north of Judea; see Jer 1:13 Jer 3:12 where many of the Jews continued, and did not return with the rest when they came up out of the captivity; and are therefore called to come forth from thence in haste; and figuratively designs, either the people of God that are among the men of the world, and are called to separate from them, and have no fellowship with there; or such as will be in mystical Babylon, a little before its destruction; and will be called out of it, lest they partake of her plagues; see Re 18:4:
for I have spread you abroad as the four winds of the heaven, saith the Lord; meaning either the dispersion of the Jews in Babylon, and other countries; or of the people of God, being scattered up and down in the jurisdiction of Rome Papal; or the sense is, that it was his will and purpose, when they were come out of Babylon, that they should be spread in the several parts of the world, to support the cause of Christ, and strengthen his interest.
Zechariah 2:7
Ver. 7. Deliver thyself, O Zion,.... Or make thy escape, you that belong to Mount Zion, the city of the living God, and ought to have your abode there, and not in Babylon: flee from thence,
that dwelleth [with] the daughter of Babylon; in any of the antichristian states, who are the daughters of Babylon, the mother of harlots, Re 17:5 so it may be rendered, "that inhabits the daughter of Babylon" {k}; dwells in any of the cities, towns, and villages, belonging to it.
{k} lbb tb tbvwy, oi katoikountev yugatera babulwnov, Sept.; "habitatrix filiae Babel", Pagninus, Montanus, Drusius; "[vel] inhabitans filiam Babel", De Dieu.
Zechariah 2:8
Ver. 8. For thus saith the Lord of hosts,.... Christ, who is the true Jehovah, and Lord of armies, as appears from his being sent in the next clause:
After the glory; which is promised, Zec 2:5 so the Targum and Kimchi; or, "afterwards" shall be "the glory" {l}; or a glorious time and state; that is, after God's people are brought out of mystical Babylon, when the Jews shall be converted, and the fulness of the Gentiles shall be brought in, then will be the latter day glory; and at the same time will be the fall and destruction of antichrist, and of the antichristian states, as follows:
hath he sent me unto the nations which spoiled you; the Chaldeans and Babylonians, who spoiled and carried captive the Jews; or the antichristian nations, which persecuted and wasted the people of God, the followers of the Lamb; but now Christ will be sent, and will come in a spiritual manner, and take vengeance on them; he will destroy antichrist with the breath of his mouth, and with the brightness of his coming; with the sharp sword going out of his mouth, Re 19:15:
for he that toucheth you toucheth the apple of his eye; either his own eye, he hurts himself; or the eye of the Lord of hosts; "of mine eye", as some read it {m}, as the Vulgate Latin version; which shows how near and dear the Lord's people are to him. The pupil or apple of the eye is a little aperture or perforation in the middle of the tunic or coat of the eye, called the uvea and iris, about which the iris forms a ring; and through this little opening the rays of light pass to the crystalline humour, to be formed on the retina or net, at the bottom of the eye. It is a very weak and tender part, and easily hurt with the least thing; and fitly describes the feeble state of Christ's people; and how soon and easily they may be disturbed, distressed, and hurt by their enemies: and as this is a principal part of the eye, and a part of a man's self, dear and valuable to him; so are the Lord's people parts, as it were, of himself; they are members of his body, closely united to him; and whatever injury is done to them he reckons as done to himself: "Saul, Saul, why persecutest thou me?" Ac 9:5 and being highly esteemed by him, and having the strongest affection for them, he resents every affront given them, and will punish all that hurt them; and exceeding careful is he of them, to keep and preserve them from being hurt: "he kept him as the apple of his eye",
De 32:10, which, being such an useful and tender part as it is, it is wonderfully provided for by nature against all events; besides the orbit in which it is placed; and the eyebrows, which prevent many nuisances; and the eyelids, which cover and defend it in sleep; and the fringes of hair on them, which break the too violent impressions of light, and keep off motes and flies; there are no less, than six tunics or coats about it {n}, as so many preservatives of it: now, as the God of nature has taken so much care of this useful member of the human body, how much more careful and tender must we suppose the God of grace, and our merciful Redeemer and High Priest, to be over his dear people, parts of himself, redeemed by his blood, and designed and prepared for eternal glory and happiness; and how daring must such be who offer the least violence unto them; nor must they expect to escape his wrath and vengeance, that seek their hurt, and give them disturbance; see Ps 17:8 and as this may respect the Jews called out of Babylon in the two preceding verses Zec 2:6, it may be concluded that they were obedient to the divine call, though it is not recorded; it being not likely that God, who had so great a regard for them, would suffer them to continue there to their destruction; for it was about two years after this prophecy, in the fourth year of Darius, or the beginning of the fifth, that Babylon revolted from him, and was besieged twenty months by him, before he took it; and which he did at last by the stratagem of Zopyrus, one of his generals, when he beat down its walls and gates, and put to death three thousand of the inhabitants that were most guilty {o}; but, before this, it is reasonable to suppose that the people of God, so dear unto him as is expressed, were called out from hence; as those of his people, equally dear to him, will be called out of mystical Babylon before its destruction; see Re 18:4.
{l} dwbk rxa "tandem [erit] gloria, aut postea erit gloria", De Dieu. {m} So in Siphre apud Galatin. de Arean. Cathol. Ver. l. 1. c. 8. {n} Vid. Chamber's Dictionary, in the word "Eye". {o} Vid. Prideaux's Connexion, par. 1. B. 3. p. 188, 189.
Zechariah 2:9
Ver. 9. For, behold, I will shake mine hand upon them,.... The nations; either the Babylonian, or the antichristian states; meaning, that he would exert his power, and inflict punishment on them, and utterly destroy them; which would be done by the bare shaking of his hand:
and they shall be a spoil to their servants; as the Babylonians were to the Persians; not through Cyrus, which had been done; but through Darius, who took Babylon, after a siege of twenty months, and put great numbers to death; and all became a spoil to the Persians, who had been their servants: or the ten kings, that gave their kingdoms to the beast, and were subject to him; but now shall hate the whore, and eat her flesh; and all her riches and revenues shall be a spoil unto them, and be divided among them, Re 17:12:
and ye shall know that the Lord of hosts hath sent me; either the Prophet Zechariah, that he was a true prophet, and had his mission from the Lord of hosts, as will appear by the accomplishment of these prophecies; or rather Christ, sent by God the Father; and who will be known and owned by the Jews, as well as by the Gentiles, to be the sent of God, when they shall be converted, and antichrist shall be destroyed. Kimchi refers this, and the following verse Zec 2:10, to the times of the Messiah.
Zechariah 2:10
Ver. 10. Sing and rejoice, O daughter of Zion,.... Or, "congregation of Zion", as the Targum paraphrases it; the Jewish church, great numbers of that people being converted, and in a church state; or the whole Christian church at this time, consisting of Jews and Gentiles, who are called upon to rejoice and sing at the destruction of antichrist; see
Re 18:20 and because of the presence of God in the midst of them, as follows:
for, lo, I come; not in the flesh: this is not to be understood of the incarnation of Christ; or of his coming in human nature to dwell in the land of Judea; but of his spiritual coming in the latter day, to set up his kingdom in the world, in a more visible and glorious manner:
and I will dwell in the midst of thee, saith the Lord; the presence of Christ in his churches, and with his people, in attendance on his word and ordinances, will be very manifest and constant in the latter day.
Zechariah 2:11
Ver. 11. And many nations shall be joined to the Lord in that day,.... The Gospel will be preached in all nations, and multitudes will be converted, and embrace and profess the Christian religion, and join themselves to the churches of Christ, which, in the New Testament, is expressed by being joined to the Lord, Ac 5:13 see
Jer 50:5:
and shall be my people; shall appear to be so, who before were not the people of God; did not profess themselves, and were not known to be, the people of God, though they secretly were in the counsel and covenant of God; but now, being called by grace, they become openly and manifestly his people, 1Pe 2:10:
and I will dwell in the midst of thee; in the church, consisting of people of many nations, as well as of Jews:
and thou shall know that the Lord of hosts hath sent me unto thee; to the Jews, as well as to the Gentiles; See Gill on "Zec 2:9".
Zechariah 2:12
Ver. 12. And the Lord shall inherit Judah his portion in the holy land,.... The Lord's people is his portion, and the lot of his inheritance; whom he has chosen, and calls as such, whether they be Jews or Gentiles; but here it seems to mean the believing Jews; who, it is very likely, upon their conversion, will be returned to their own land, here called "the holy land"; because formerly here the Lord's holy people dwelt, his holy sanctuary was, and his holy worship and ordinances were attended on; and where now he will possess and enjoy his people, and favour them with communion with himself:
and shall choose Jerusalem again; after long trodden down of the Gentiles; as it formerly was a place of divine worship, so it shall be again; and which will be performed in it in a more spiritual and evangelical manner than ever; or it may respect the people of the Jews, who, being called by grace, this will be a kind of a renovation of their election, and an evidence of it; see Ro 11:26.
Zechariah 2:13
Ver. 13. Be silent, O all flesh, before the Lord,.... Be filled with fear, awe, and astonishment, at the wonderful work of God; the destruction of antichrist; the conversion of the Jews, and the calling of the Gentiles: let them not open their mouths, or dare to say one word against it. The Targum interprets the words of the wicked, and paraphrases them thus,
"let all the wicked be consumed before the Lord;''
see Ps 104:35 and it seems to design the rest of the people, who will not be converted; called flesh, being not only frail and mortal, but corrupt and sinful; and so not able to contend with God, who is mighty in strength, and glorious in holiness, and a God doing wonders. A like phrase is in Hab 2:20:
for he is raised up out of his holy habitation: which is heaven,
Isa 63:15 where he seemed to have been as it were asleep for many hundreds of years, even during the reign of antichrist; but now he will be as a man awaked out of his sleep, and will arise to take vengeance on his and his church's enemies, and to help them, and make them happy and glorious.