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87 lines
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="Zec1_1"><a onclick="return mV('Zec',1,'1-17');">Zec 1:1-17</a>. INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. <i>The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers.</i>
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<p><b>1.</b> See JFB for <a href="./Comm/jfb/Zec/Zec000.html"><i>Introduction.</i></a>
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<p id="Zec1_2"><b>2.</b> God fulfilled His threats against your fathers; beware, then, lest by disregarding His voice by me, as they did in the case of former prophets, <i>ye</i> suffer like them. The special object Zechariah aims at is that they should awake from their selfish negligence to obey God's command to rebuild His temple (<a href= "#" onclick="return mV('Hag',1,'4-8');">Hag 1:4-8</a>).
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<br><br><b>sore displeased</b>—<i>Hebrew,</i> "displeased with a displeasure," that is, vehemently, with no common displeasure, exhibited in the destruction of the Jews' city and in their captivity.
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<p id="Zec1_3">3. saith the Lord of hosts</b>—a phrase frequent in Haggai and Zechariah, implying God's boundless resources and universal power, so as to inspire the Jews with confidence to work.
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<br><br><b>Turn ye unto me...and I will turn</b>—that is, <i>and then,</i> as the sure consequence, "I will turn unto you" (<a onclick="return mV('Mal',3,7);">Mal 3:7</a>; <a onclick="return mV('Jam',4,8);">Jam 4:8</a>; compare also <a onclick="return mV('Jer',3,12);">Jer 3:12</a>; <a href= "#" onclick="return mV('Eze',18,30);">Eze 18:30</a>; <a onclick="return mV('Mic',7,19);">Mic 7:19</a>). Though God hath brought you back from captivity, yet this state will not last long unless ye are really converted. God has heavier scourges ready, and has begun to give symptoms of displeasure [CALVIN]. (<a onclick="return mV('Hag',1,6);">Hag 1:6</a>).
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<p id="Zec1_4"><b>4. Be ye not as your fathers</b>—The Jews boasted of their <i>fathers;</i> but he shows that their fathers were refractory, and that ancient example and long usage will not justify disobedience (<a onclick="return mV('2Ch',36,15,16);">2Ch 36:15-16</a>).
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<br><br><b>the former prophets</b>—those who lived before the captivity. It aggravated their guilt that, not only had they the law, but they had been often called to repent by God's <i>prophets.</i>
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<p id="Zec1_5"><b>5. Your fathers...and the prophets, do they live for ever?</b>—In contrast to "<i>My</i> words" (<a onclick="return mV('Zec',1,6);">Zec 1:6</a>), which "endure for ever" (<a onclick="return mV('1Pe',1,25);">1Pe 1:25</a>). "Your fathers have perished, as was foretold; and their fate ought to warn you. But you may say, The prophets too are dead. I grant it, but still My words do not die: though dead, their prophetical words from Me, fulfilled against <i>your fathers,</i> are not dead with them. Beware, then, lest ye share their fate."
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<p id="Zec1_6"><b>6. statutes</b>—My determined purposes to punish for sin.
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<br><br><b>which I commanded my servants</b>—namely, to announce to your fathers.
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<br><br><b>did they not take hold</b>—that is, overtake, as a foe overtakes one fleeing.
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<br><br><b>they returned</b>—<i>Turning</i> from their former self-satisfaction, they recognized their punishment as that which God's prophets had foretold.
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<br><br><b>thought to do</b>—that is, decreed to do. Compare with this verse <a onclick="return mV('Lam',2,17);">Lam 2:17</a>.
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<br><br><b>our ways</b>—evil ways (<a onclick="return mV('Jer',4,18);">Jer 4:18</a>; <a onclick="return mV('Jer',17,10);">17:10</a>; <a onclick="return mV('Jer',23,2);">23:2</a>).
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<p id="Zec1_7"><b>7.</b> The general plan of the nine following visions (<a onclick="return mV('Zec',1,'8-);">Zec 1:8 - 6:15</a>) is first to present the symbol; then, on a question being put, to subjoin the interpretation. Though the visions are distinct, they form one grand whole, presented in one night to the prophet's mind, two or three months after the prophet's first commission (<a onclick="return mV('Zec',1,1);">Zec 1:1</a>).
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<br><br><b>Sebat</b>—the eleventh month of the Jewish year, from the new moon in February to the new moon in March. The term is <i>Chaldee,</i> meaning a "shoot," namely, the month when trees begin to shoot or bud.
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<p id="Zec1_8"><b>8. by night</b>—The Jews begin their day with sunset; therefore the night which preceded the twenty-fourth day of the month is meant (<a onclick="return mV('Zec',1,7);">Zec 1:7</a>).
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<br><br><b>a man</b>—Jehovah, the second person of the Trinity, manifested in <i>man's</i> form, an earnest of the incarnation; called the "angel of Jehovah" (<a onclick="return mV('Zec',1,11,12);">Zec 1:11-12</a>, "Jehovah the angel of the covenant" (<a onclick="return mV('Mal',3,1);">Mal 3:1</a>; compare <a onclick="return mV('Gen',16,7);">Gen 16:7</a>; <a onclick="return mV('Gen',22,11);">Gen 22:11</a>; <a onclick="return mV('Exd',3,2);">Exd 3:2</a>). Being at once divine and human, He must be God and man in one person.
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<br><br><b>riding</b>—implying swiftness in executing God's will in His providence; hastening to help His people.
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<br><br><b>red horse</b>—the color that represents <i>bloodshed:</i> implying vengeance to be inflicted on the foes of Israel (compare <a onclick="return mV('2Ki',3,22);">2Ki 3:22</a>; <a onclick="return mV('Isa',63,1,2);">Isa 63:1-2</a>; <a onclick="return mV('Rev',6,4);">Rev 6:4</a>); also <i>fiery zeal.</i>
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<br><br><b>among the myrtle trees</b>—symbol of the Jewish Church: not a stately cedar, but a lowly, though fragrant, myrtle. It was its depressed state that caused the Jews to despond; this vision is designed to cheer them with better hopes. The uncreated angel of Jehovah's presence <i>standing</i> (as His abiding place, <a onclick="return mV('Psa',132,14);">Psa 132:14</a>) <i>among</i> them, is a guarantee for her safety, lowly though she now be.
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<br><br><b>in the bottom</b>—in a low place or bottom of a river; alluding to Babylon near the rivers Euphrates and Tigris, the scene of Judah's captivity. The myrtle delights in low places and the banks of waters [PEMBELLUS]. MAURER translates, from a different root, "in a <i>shady</i> place."
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<br><br><b>red horses</b>—that is, <i>horsemen</i> mounted <i>on red horses;</i> <a onclick="return mV('Zec',1,10,11);">Zec 1:10-11</a>, confirm this view.
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<br><br><b>speckled...white</b>—The "white" implies triumph and victory for Judah; "speckled" (from a root "to intertwine"), a combination of the two colors <i>white</i> and <i>red</i> (bay [MOORE]), implies a state of things mixed, partly prosperous, partly otherwise [HENDERSON]; or, the connection of the wrath (answering to the "red") about to fall on the Jews' foes, and triumph (answering to the "white") to the Jews themselves in God's arrangements for His people [MOORE]. Some angels ("the red horses") exercised offices of vengeance; others ("the white"), those of joy; others ("the speckled"), those of a mixed character (compare <a onclick="return mV('Zec',6,2,3);">Zec 6:2-3</a>). God has ministers of every kind for promoting the interests of His Church.
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<p id="Zec1_9"><b>9. the angel that talked with me</b>—not the "man upon the red horse," as is evident from <a onclick="return mV('Zec',1,10);">Zec 1:10</a>, where he (the Divine Angel) is distinguished from the "angel that talked with me" (the phrase used of him, <a onclick="return mV('Zec',1,13,14);">Zec 1:13-14</a>; <a onclick="return mV('Zec',2,3);">Zec 2:3</a>; <a onclick="return mV('Zec',4,1,4,5);">4:1, 4, 5</a>; <a onclick="return mV('Zec',5,5,10);">5:5, 10</a>; <a onclick="return mV('Zec',6,4);">6:4</a>), that is, the interpreting angel. The <i>Hebrew</i> for "<i>with</i> me," or, "<i>in</i> me" (<a onclick="return mV('Num',12,8);">Num 12:8</a>), implies <i>internal, intimate</i> communication [JEROME].
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<br><br><b>show thee</b>—reveal to thy mental vision.
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<p id="Zec1_10"><b>10. answered</b>—The "angel of the covenant" here gives the reply instead of the interpreting angel, to imply that all communications through the interpreting angel come from Him as their source.
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<br><br><b>Lord hath sent to walk to and fro through the earth</b>—If "Satan walks to and fro in the earth" (implying <i>restless activity</i>) on errands of mischief to God's people (<a onclick="return mV('Job',1,7);">Job 1:7</a>), the Lord <i>sends</i> other angels to "walk to and fro" with unceasing activity everywhere to counterwork Satan's designs, and to defend His people (<a onclick="return mV('Psa',34,7);">Psa 34:7</a>; <a onclick="return mV('Psa',91,11);">91:11</a>; <a onclick="return mV('Psa',103,20,21);">103:20-21</a>; <a onclick="return mV('Hbr',1,14);">Hbr 1:14</a>).
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<p id="Zec1_11"><b>11.</b> The attendant angels report to the Lord of angels, "the earth...is at rest." The flourishing state of the heathen "earth," while Judah was desolate and its temple not yet restored, is the powerful plea in the Divine Angel's intercession with God the Father in <a onclick="return mV('Zec',1,12);">Zec 1:12</a>. When Judah was depressed to the lowest point, and the heathen elated to the highest, it was time for Jehovah to work for His people.
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<br><br><b>sitteth still</b>—dwells surely.
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<p id="Zec1_12"><b>12.</b> Not only does Messiah <i>stand among</i> His people (the "myrtles," <a onclick="return mV('Zec',1,8);">Zec 1:8</a>), but intercedes for them with the Father ("Lord," or "Jehovah of hosts") effectively (<a onclick="return mV('Zec',1,13);">Zec 1:13</a>; <a onclick="return mV('Hbr',7,25);">Hbr 7:25</a>). Compare <a onclick="return mV('Psa',102,'13-20');">Psa 102:13-20</a>; <a onclick="return mV('Isa',62,6,7);">Isa 62:6-7</a>, as to Judah's restoration in answer to prayer.
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<br><br><b>answered and said</b>—said <i>in continuation</i> of the discourse: <i>proceeded to say.</i>
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<br><br><b>how long</b>—Messiah's people pray similarly to their Head. <a onclick="return mV('Rev',6,10);">Rev 6:10</a>, "How long," etc. Heretofore it was vain to pray, but now that the divinely appointed "threescore and ten years" (<a onclick="return mV('Jer',25,11);">Jer 25:11</a>; <a onclick="return mV('Jer',29,10);">29:10</a>) are elapsed, it is time to pray to Thee for the fulfilment of Thy promise, seeing that Thy grace is not yet fully manifested, nor Thy promise fulfilled. God's promises are not to make us slothful, but to quicken our prayers. HENDERSON, dating the seventy years from the destruction of Jerusalem (588 B.C.), supposes two years of the seventy had yet to run (520 B.C.).
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<p id="Zec1_13"><b>13. the Lord</b>—JEHOVAH, called "the angel of the Lord (Jehovah)" ( <a onclick="return mV('Zec',1,12);">Zec 1:12</a> ).
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<br><br><b>good words <i>and</i> comfortable words</b>—literally, "words, consolations." The subject of these consolatory words is stated in <a onclick="return mV('Zec',1,14);">Zec 1:14</a>, etc.; the promise of full re-establishment, <a onclick="return mV('Jer',29,10,11);">Jer 29:10-11</a> (compare <a onclick="return mV('Isa',57,18);">Isa 57:18</a>; <a onclick="return mV('Hsa',11,8);">Hsa 11:8</a>).
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<p id="Zec1_14"><b>14. Cry</b>—Proclaim so as to be heard clearly by all (<a onclick="return mV('Isa',40,6);">Isa 40:6</a>; <a onclick="return mV('Isa',58,1);">58:1</a>).
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<br><br><b>I am jealous for Jerusalem</b>—As a husband jealous for his wife, wronged by others, so Jehovah is for Judah, who has been injured wantonly by the heathen (<a onclick="return mV('Zec',8,2);">Zec 8:2</a>; <a onclick="return mV('Num',25,11, 13);">Num 25:11, 13</a>; <a onclick="return mV('1Ki',19,10);">1Ki 19:10</a>; <a onclick="return mV('Joe',2,18);">Joe 2:18</a>).
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<p id="Zec1_15"><p> <b>15. very sore displeased with the heathen</b>—in contrast with "I was <i>but a little</i> displeased" with My people. God's displeasure with His people is temporary and for their chastening; with the heathen oppressors, it is final and fatal (<a onclick="return mV('Jer',30,11);">Jer 30:11</a>). God's instruments for chastising His people, when He has done with them, He casts into the fire.
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<br><br><b>are at ease</b>—carnally secure. A stronger phrase than "is at rest" (<a onclick="return mV('Zec',1,11);">Zec 1:11</a>). They are "at ease," but as I am "sore displeased" with them, their ease is accursed. Judah is in "affliction," but as I love her and am jealous for her, she has every reason to be encouraged in prosecuting the temple work.
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<br><br><b>helped forward the affliction</b>—afflicted My people more than I desired. The heathen sought the utter extinction of Judah to gratify their own ambition and revenge (<a onclick="return mV('Isa',47,6);">Isa 47:6</a>; <a onclick="return mV('Eze',25,3,6);">Eze 25:3, 6</a>; <a onclick="return mV('Oba',1,'10-17');">Oba 1:10-17</a>).
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<p id="Zec1_16"><b>16. I am returned</b>—whereas in anger I had before withdrawn from her (<a onclick="return mV('Hsa',5,15);">Hsa 5:15</a> ).
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<br><br><b>with mercies</b>—not merely of one kind, nor once only, but repeated mercies.
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<br><br><b>my house shall be built</b>—which at this time (the second year of Darius, <a onclick="return mV('Zec',1,1);">Zec 1:1</a>) had only its foundations laid (<a onclick="return mV('Hag',2,18);">Hag 2:18</a>). It was not completed till the sixth year of Darius (<a onclick="return mV('Ezr',6,15);">Ezr 6:15</a>).
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<br><br><b>line</b>— (<a onclick="return mV('Job',38,5);">Job 38:5</a>). The measuring-line for building, not hastily, but with measured regularity. Not only the temple, but <i>Jerusalem</i> also was to be rebuilt (<a onclick="return mV('Neh',2,3);">Neh 2:3</a>, etc.; compare <a onclick="return mV('Zec',2,1,2);">Zec 2:1-2</a>). Also, as to the future temple and city, <a onclick="return mV('Eze',41,3);">Eze 41:3</a>; <a onclick="return mV('Eze',42,'1-');">42:1 - 44:31</a>; <a onclick="return mV('Eze',45,6);">45:6</a>.
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<p id="Zec1_17"><b>17. yet</b>—though heretofore lying in abject prostration.
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<br><br><b>My cities</b>—not only Jerusalem, but the subordinate <i>cities</i> of Judah. God claims them all as peculiarly <i>His,</i> and therefore will restore them.
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<br><br><b>through prosperity...spread abroad</b>—or <i>overflow;</i> metaphor from an overflowing vessel or fountain (compare <a onclick="return mV('Pro',5,16);">Pro 5:16</a>) [PEMBELLUS]. Abundance of fruits of the earth, corn and wine, and a large increase of citizens, are meant; also spiritual prosperity.
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<br><br><b>comfort Zion</b>— (<a onclick="return mV('Isa',40,1,2);">Isa 40:1-2</a>; <a onclick="return mV('Isa',51,3);">51:3</a>).
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<br><br><b>choose</b>— (<a onclick="return mV('Zec',2,12);">Zec 2:12</a>; <a onclick="return mV('Zec',3,2);">3:2</a>; <a onclick="return mV('Isa',14,1);">Isa 14:1</a>). Here meaning, "<i>show by acts of loving-kindness</i> that He has chosen." His immutable <i>choice</i> from everlasting is the fountain whence flow all such particular acts of love.
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<p id="Zec1_18"><a onclick="return mV('Zec',1,'18-21');">Zec 1:18-21</a>. SECOND VISION. <i>The power of the Jews foes shall be dissipated.</i>
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<p><b>18. four horns</b>—To a pastoral people like the Jews the <i>horns</i> of the strongest in the herd naturally suggested a symbol of <i>power</i> and <i>pride</i> of conscious strength: hence <i>the ruling powers of the world</i> (<a onclick="return mV('Rev',17,3,12);">Rev 17:3, 12</a>). The number <i>four</i> in Zechariah's time referred to the four cardinal points of the horizon. Wherever God's people turned, there were foes to encounter (<a onclick="return mV('Neh',4,7);">Neh 4:7</a>); the Assyrian, Chaldean, and Samaritan on the north; Egypt and Arabia on the south; Philistia on the west; Ammon and Moab on the east. But the Spirit in the prophet looked farther; namely, to the <i>four</i> world powers, the only ones which were, or are, to rise till the kingdom of Messiah, the fifth, overthrows and absorbs all others in its universal dominion. Babylon and Medo-Persia alone had as yet risen, but soon Graeco-Macedonia was to succeed (as <a onclick="return mV('Zec',9,13);">Zec 9:13</a> foretells), and Rome the fourth and last, was to follow (<a onclick="return mV('Dan',2,'all');">Dan 2</a>; <a onclick="return mV('Dan',7,'all');">Dan 7</a>). The fact that the repairing of the evils caused to Judah and Israel by <i>all four</i> kingdoms is spoken of here, proves that the exhaustive fulfilment is yet future, and only the earnest of it given in the overthrow of the two world powers which up to Zechariah's time had "scattered" Judah (<a onclick="return mV('Jer',51,2);">Jer 51:2</a>; <a onclick="return mV('Eze',5,10,12);">Eze 5:10, 12</a>). That only two of the four had as yet risen, is an argument having no weight with us, as we believe God's Spirit in the prophets regards the future as present; we therefore are not to be led by Rationalists who on such grounds deny the reference here and in <a onclick="return mV('Zec',6,1);">Zec 6:1</a> to the four world kingdoms.
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<p id="Zec1_19"><b>19. Judah, Israel</b>—Though some of the ten tribes of <i>Israel</i> returned with <i>Judah</i> from Babylon, the full return of the former, as of the latter, is here foretold and must be yet future.
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<p id="Zec1_20"><b>20. four carpenters</b>—or "artificers." The several instrumentalities employed, or to be employed, in crushing the "Gentile" powers which "scattered" Judah, are hereby referred to. For every one of the <i>four horns</i> there was a cleaving "artificer" to beat it down. For every enemy of God's people, God has provided a counteracting power adequate to destroy it.
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<p id="Zec1_21"><b>21. These are the horns</b>—rather, <i>Those,</i> namely, the horns being distinguished from the "carpenters," or destroying workmen ("skilful to destroy," <a onclick="return mV('Exd',21,31);">Exd 21:31</a>), intended in the "these" of the question.
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<br><br><b>no man...lift up his head</b>—so depressed were they with a heavy weight of evils (<a onclick="return mV('Job',10,15);">Job 10:15</a>).
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<br><br><b>to fray</b>—<i>to strike terror into</i> them (<a onclick="return mV('Eze',30,9);">Eze 30:9</a>).
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<br><br><b>lifted up...horn</b>—in the haughtiness of conscious strength (<a onclick="return mV('Psa',75,4, 5);">Psa 75:4-5</a>) tyrannizing over Judah (<a onclick="return mV('Eze',34,21);">Eze 34:21</a>).
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