The Lord hath been sore displeased with your fathers Zechariah 1:2 A call to repentance George Hutcheson. The prophet being to carry comfortable tidings to this people, begins with the doctrine of repentance, inviting them not to obstruct their own mercy by impenitency; and to make way for this doctrine, he points out to them the greatness of God's displeasure against their fathers for their sin, as might be seen in the horrible calamities that did come upon them, which might teach their children not to expect exemption if they followed their way. Doctrine — 1. A people are prepared and fitted for favourable manifestations of God by repentance, and mercies are sweetest and most comfortable unto penitents, therefore the Lord permits this doctrine to the following visions, as the only way to fit people for them, and make them truly comfortable to them. 2. No privilege bestowed on any people will exempt them from sharp corrections when they sin; for albeit the Jews were the only people of God at that time, yet "the Lord hath been sore displeased with your fathers," which is also a warning to them. 3. Though the Lord do not chastise any of His chosen and regenerate people in pure wrath or beyond the bounds of moderation, yet His fatherly displeasure may be very hot and sad in its effects, and His displeasure against a visible Church, which hath abused mercy, very grievous, and therefore ought to be seriously laid to heart; therefore He calls them to consider how "the Lord hath been sore displeased, or had displeasure on displeasure." 4. Albeit examples of God's anger, especially when they are near, ought to be effectual documents to others, exciting to tremble and repent, yet such is the stupidity of men, that notwithstanding any such warnings, they will be ready to adventure on the same sins, which God hath so remarkably punished; therefore they need stirring up to see and make use of God's anger against their fathers, the effects whereof were very visible to them. ( George Hutcheson. )

Benson Commentary Zechariah 1:1 In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, Zechariah 1:1-2 . In the eighth month — This month, according to that reckoning which begins the year with the month Abib, or Nisan, Exodus 12:2 , falls in with the latter part of our October, and the beginning of November. Haggai had begun to exhort the Jews to resume the work of building the temple two months before this, and they had actually resumed it on the 24th day of the sixth month, that is, in the beginning of September. In the second year of Darius — That is, Darius the son of Hystaspes, as Dr. Blayney and many other learned men have proved to a demonstration. Came the word of the Lord to Zechariah — Here we see the prophet did not run before he was sent, or undertake a work to which he was not called: as also, that what he communicated to the people, was first communicated to him by the Lord. Saying, The Lord, &c. — Blayney here supplies, Speak unto all the people of the land, saying, &c. He supposes that some words, expressive of that or a similar sense, have been omitted by the carelessness of some transcriber. The Lord hath been sore displeased with your fathers — He was so long and so much provoked, that his displeasure at last broke out into that flame which consumed your city and temple, and even desolated your country, nay, and punished the inhabitants thereof, and their children, with the captivity of seventy years; yet now he declares himself willing to be reconciled to you upon your repentance. Zechariah 1:2 The LORD hath been sore displeased with your fathers. Zechariah 1:3 Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts. Zechariah 1:3-6 . Therefore say — Rather, but say thou unto them, Thus saith the Lord, Turn ye unto me — The word turn, as it related to the people, signified that they should change their corrupt manners and turn to God in newness of life; and by God’s turning to them, was meant, that he would take them again into his favour, and perform for them acts of manifest kindness, instead of displeasure. Be ye not as your fathers — Do not persist in impenitence as your fathers did. Instead of being hardened in your evil courses by the example of your fathers’ sin, rather be deterred from those courses by the example of your fathers’ punishment. Your fathers, where are they — Where are your disobedient fathers? Were they not consumed with famine and the sword, as God threatened them? And the prophets, do they live for ever — Though the prophets, and those to whom they delivered their message, are dead, yet the commandments delivered by their ministry still continue in full force; which appears by the judgments that came upon your fathers, for not hearkening to them; as they themselves could not but acknowledge. And the same punishments will overtake you, if you continue disobedient. But my words — The dreadful menaces which I delivered; and my statutes — The decreed judgments which I resolved to execute on them: did they not take hold on your fathers? — Overtake them as a pursuing enemy overtakes and seizes on the object of his hostility? In other words, Did not the evils which I had denounced by the prophets come upon your fathers? And they returned, &c. — They were forced to acknowledge with sorrow, that all those calamities which I had threatened against them, and forewarned them of, if they did not obey my voice, were actually come upon them. Zechariah 1:4 Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the LORD of hosts; Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the LORD. Zechariah 1:5 Your fathers, where are they? and the prophets, do they live for ever? Zechariah 1:6 But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us. Zechariah 1:7 Upon the four and twentieth day of the eleventh month, which is the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, Zechariah 1:7-8 . Upon the four and twentieth day of the eleventh month — That is, about three months after he had received the former vision; which is the month Sebat — This was the Chaldee or Syriac name of the eleventh month, not the Hebrew name. This month corresponded with the latter end of January and the beginning of February. Came the word of the Lord unto Zechariah — This second revelation contains eight distinct visions, following each other in the same night. “The first vision is of an angel in a human form, sitting on horseback, in a low valley among myrtle-trees, attended by others upon horses, of different colours. The prophet asks the meaning, and is informed that they were the ministers of Providence, sent to examine into the state of the whole earth, which they report to be quiet and tranquil. The angel hereupon intercedes for Judah and Jerusalem, which he represents to have suffered under the divine indignation seventy years. He receives a consolatory answer. The prophet is directed to proclaim, that God’s wrath against Judah was at an end; that he would cause the temple and Jerusalem to be rebuilt; and would fill the country with good, as a token and consequence of his renewed favour, Zechariah 1:7-17 .” — Blayney. Saying, I saw, &c. — That is, the word came to the prophet, who said, I saw, &c., or, thus recited the divine vision which had been sent him. What now follows (which extends to the end of the sixth chapter) was uttered when the people had made a great progress in the work of the temple, and were now to be excited to the new labour of fortifying Jerusalem. And behold a man — The prophet terms him so, according to his appearance; till, perceiving by his answer, Zechariah 1:10 , that he had a divine commission, he afterward gives him the respectable title of the angel, or messenger of Jehovah; riding upon a red horse — A horse of a red or bloody colour was an emblem of the slaughters of war, as appears from Revelation 6:4 . But the myrtle being a tree of pleasure, and an emblem of peace, therefore the red horse appearing among the myrtle- trees, signified that the slaughters of war were, or soon would be, repressed or restrained by a profound peace, namely, in the Persian empire, for that is here referred to: and accordingly there was a profound peace in it in the fourth, fifth, and sixth years of Darius. It is doubtful what angel or other being was represented by the figure of a man on this red horse. Some suppose Michael, whom the Prophet Daniel seems to mention as the guardian angel of the Jews, or the angel presiding, under God, over the affairs of their nation, and taking care of them. Others suppose the ????? , or Son of God, is meant; which opinion seems probable. The reason of his appearing in a bottom, or low place, amidst myrtles planted by the waters, is thought to have been to mark out the affliction, humiliation, and sorrow to which Judea was reduced. The myrtle flourishes best in shady and watery places. Littora myrtetis lætissima, says Virgil. See Calmet. Behind him were red horses — With riders on them, as appears from Zechariah 1:10 , “who were angels, Zechariah 1:11 . They had horses to show their power of celerity; and horses of different colours, to intimate the difference of their ministries.” — Newcome. Or, as others explain it, to signify the various events of the wars waged by Darius, which were sometimes fortunate, at other times unsuccessful. Zechariah 1:8 I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white. Zechariah 1:9 Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be . Zechariah 1:9-11 . Then said I, O my Lord, what are these — What is the meaning of these appearances, or visions? And the angel that talked with me said — “This was another heavenly minister, sent, probably, to present the visions to the prophet’s imagination, as well as to explain them. Angelus comes et interpres, “an accompanying angel and interpreter.” And under his direction the prophet receives satisfactory information from the month of the first angel and his attendants.” — Blayney. I will show thee what these be — “I will cause that it shall be explained to thee by the angel who stands first among the myrtles. This may have been done by a sign given to that angel, or by words omitted in the relation.” — Newcome. And the man that stood among the myrtle-trees — This was an angel of an order superior to him mentioned in the preceding verse, who either prevents that angel, and takes upon him to return an answer to the prophet’s question, or else sends his answer to Zechariah by that angel, as Christ sent his revelation to St. John by an angel, Revelation 1:1 . These are they whom the Lord hath sent — They are the messengers or ministering spirits of Jehovah. And they — The rest of the angels, implied at the end of Zechariah 1:8 , and who came after the first; answered, We have walked to and fro through the earth — We have been diligent to execute that office which was allotted to us. And behold all the earth sitteth still, &c. — This must be understood here, and in many other places, in a restricted sense, for all the nations with whom the Jews had a connection. It means here chiefly the Persian empire, which enjoyed peace at that time. But the state of the Jews was unsettled: see Zechariah 1:16 : which circumstance gives occasion to the following intercession. Zechariah 1:10 And the man that stood among the myrtle trees answered and said, These are they whom the LORD hath sent to walk to and fro through the earth. Zechariah 1:11 And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest. Zechariah 1:12 Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? Zechariah 1:12 . Then the angel of the Lord said — “Christ the mediator,” as Bishop Hall explains it, “prayed for the salvation of his church, which was now troubled, when all the countries around were at rest.” But, as we find by the next verse that God’s answer to this petition was given to the angel interpreter, or the angel who talked with the prophet, this seems to determine that the petition was made by that angel. How long wilt thou not have mercy on Jerusalem — At this time Jerusalem lay without any walls or defence, and was not wholly rebuilt; and on the cities of Judah — These still lay wholly in ruins; against which thou hast had indignation these threescore and ten years — There are three ways of computing the seventy years of the captivity, taken notice of in Scripture. The first is, beginning from the fourth year of Jehoiakim to the first of Cyrus: this is Jeremiah’s account, Jeremiah 25:1 ; Jeremiah 25:11 ; which Daniel follows, Daniel 9:2 . Another may be computed from the besieging of Jerusalem in the ninth year of Zedekiah, in the tenth month, for which a solemn fast was kept by the Jews: compare 2 Kings 25:1 , with Zechariah 8:19 . This computation ends with the second year of Darius, which is the reckoning Zechariah here follows. Or lastly, if we compute the beginning of the seventy years from the destruction of Jerusalem and the first temple, which came to pass in the eleventh year of the same reign, they will be accomplished in the fourth year of Darius, and this computation agrees with what is said Zechariah 7:1 ; Zechariah 7:5 . The last two ways of reckoning the seventy years may be reduced to one, only by supposing, that the prophet, in this verse, sets down a complete for an incomplete number, and calls that space of time seventy years, which wanted but little of it: a way of speaking of which several instances may be produced. Zechariah 1:13 And the LORD answered the angel that talked with me with good words and comfortable words. Zechariah 1:13-17 . And the Lord answered the angel — “By a voice, or impulse; and the angel communicated the reply to Zechariah.” — Newcome. So the angel said, Cry thou — Now publish what thou hearest, and assure God’s poor, captive, empoverished church, that he will do her good. Saying, Thus saith the Lord of hosts — The God of armies, and the Father of his people; I am jealous for Jerusalem — I have been jealous against, but now am jealous for Jerusalem; my love is now raised to a very high degree of compassion for my people, and of indignation against her enemies and oppressors. The words may be rendered, I am jealous for Jerusalem with great zeal, for so the word ???? often signifies. So that the meaning is, I have a great concern for the welfare of my people, and I will not any longer suffer them to be ill treated. I am very sore displeased with the heathen, &c. — The remnant of the Babylonians, Philistines, Edomites, Samaritans, &c., which had not been made such examples of God’s severity as the Jews were. For I was but a little displeased — Namely, with the Jewish nation; and they — Namely, their enemies; helped forward the affliction — They added to, or lengthened out, the time of the affliction, namely, by hindering the accomplishment of Cyrus’s decree in favour of the Jews: see Ezra 4:1-6 . Or the meaning is, “Mine anger did not rise so high, as the punishment which the enemies of my people inflicted.” I made the Babylonians instruments of my vengeance; but they exceeded their commission, and acted as they were prompted by their own ambition and cruelty; and I was displeased with them for their extreme cruelty, and with the nations who insulted over my people in their distress. Therefore I am returned to Jerusalem with mercies — I will have compassion on Jerusalem, and cause her to experience the effects of my favour. And a line shall be stretched forth upon Jerusalem — That is, the architect’s measuring-line, for laying out the buildings. And Jerusalem shall be wholly rebuilt, and fortified with walls, &c. This accordingly was fulfilled not many years after, as we read Nehemiah 3:4 . My cities through prosperity shall yet be spread abroad — Over the face of Judea: or, the cities of Judea shall be rebuilt, enlarged, and adorned, throughout the land. And the Lord shall yet comfort Zion — By showing his wonted kindness to her after her affliction. Zechariah 1:14 So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. Zechariah 1:15 And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Zechariah 1:16 Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem. Zechariah 1:17 Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:18 Then lifted I up mine eyes, and saw, and behold four horns. Zechariah 1:18-21 . Then, behold, four horns — Horns often signify the power of princes or people, the metaphor being taken from those cattle whose strength lies in their horns. The horns here mentioned denote the powers which had scattered Israel and Judah, or that should scatter them, as a bull, in his fury, tosses into the air whatever opposes him. It is uncertain whether the number four is here used indefinitely, or to denote that specific number; and if the latter, what particular powers are pointed out by it. Calmet supposes the Assyrians, Chaldeans, Persians, and Egyptians. But “the most ancient and prevailing opinion among the Jews themselves, and perhaps the most probable of any, is, that the four great empires, the Assyrian, or Babylonian, the Persian, Grecian, and Roman, are intended; namely, the empires alluded to by the four beasts, Daniel 7. By each of these the Jewish nation hath been in turns oppressed, and all of them have been successively brought down and annihilated; although, from the depression of the last, the Jews have not as yet apparently derived any considerable advantage.” — Blayney. The Lord showed me four carpenters — Or workmen, as Bishop Newcome renders the word, observing, “Vitringa supposes that the horns were iron, and that these were fabri ferrarii malleis dolabris que intructi,” blacksmiths furnished with hammers and axes. Then said I, What come these to do? — He inquires not who or what they were, but what was their business and design. And he spake, (or said,) These are the horns — In order to satisfy the inquiry of the prophet, the angel first points to the four horns, mentioned Zechariah 1:18-19 , as if he had said, See, there are four horns, which have scattered Judah. The LXX. add, ??? ??? ?????? ???????? , and have broken Israel. Instead of which addition the Arabic has, and destroyed Jerusalem. So that no man did lift up his head — No one had either strength or courage to make any resistance: so dispirited and dejected were all the people. But these are come to fray them — These are principal commanders, or powers, raised up by God to dismay and deter them. To cast out the horns of the Gentiles — To break, or cast down, the power of these nations; which lifted up their horn over the land of Judah — Who employed their strength, and used all possible efforts, to hinder the Jewish people from flourishing again in Judea. Observe, reader, in what way soever the church is threatened with mischief, and whatever opposition is given to its interests, God can find out ways and means to check the force, or restrain the wrath of its enemies, and make it turn to his praise. Zechariah 1:19 And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. Zechariah 1:20 And the LORD shewed me four carpenters. Zechariah 1:21 Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 00000000 ZECHARIAH ( Zechariah 1:1-21 ; Zechariah 2:1-13 ; Zechariah 3:1-10 ; Zechariah 4:1-14 ; Zechariah 5:1-11 ; Zechariah 6:1-15 ; Zechariah 7:1-14 ; Zechariah 8:1-23 ) "Not by might, and not by force, but by My Spirit, saith Jehovah of Hosts." "Be not afraid, strengthen your hands! Speak truth every man to his neighbor; truth and wholesome judgment judge ye in your gates, and in your hearts plan no evil for each other, nor take pleasure in false swearing, for all these things do I hate-oracle of Jehovah." THE BOOK OF ZECHARIAH (1-8) THE Book of Zechariah, consisting of fourteen chapters, falls clearly into two divisions: First, chapters 1-8, ascribed to Zechariah himself and full of evidence for their authenticity; Second, chapters 9-14, which are not ascribed to Zechariah, and deal with conditions different from those upon which he worked. The full discussion of the date and character of this second section we shall reserve till we reach the period at which we believe it to have been written. Here an introduction is necessary only to chapters 1-8. These chapters may be divided into five sections. I. Zechariah 1:1-6 -A Word of Jehovah which came to Zechariah in the eighth month of the second year of Darius, that is in November, 520 B.C., or between the second and the third oracles of Haggai. In this the prophet’s place is affirmed in the succession of the prophets of Israel. The ancient prophets are gone, but their predictions have been fulfilled in the calamities of the Exile, and God’s Word abides forever. II. Zechariah 1:7 - Zechariah 6:9 .-A Word of Jehovah which came to Zechariah on the twenty-fourth of the eleventh month of the same year, that is January or February, 519, and which he reproduces in the form of eight Visions by night. (1) The Vision of the Four Horsemen: God’s new mercies to Jerusalem. { Zechariah 1:7-17 } (2) The Vision of the Four Horns, or Powers of the World, and the Four Smiths, who smite them down { Zechariah 2:1-4 }, but in the Septuagint and in the English Version. { Zechariah 1:18-21 } (3) The Vision of the Man with the Measuring Rope: Jerusalem shall be rebuilt, no longer as a narrow fortress, but spread abroad for the multitude of her population. { Zechariah 2:5-9 ; Hebrews 2:1-5 LXX and English} To this Vision is appended a lyric piece of probably older date calling upon the Jews in Babylon to return, and celebrating the joining of many peoples to Jehovah, now that He takes up again His habitation in Jerusalem. { Zechariah 2:10 ; Hebrews 2:6-13 LXX and English} (4) The Vision of Joshua, the High Priest, and the Satan or Accuser: the Satan is rebuked, and Joshua is cleansed from his foul garments and clothed with a new turban and festal apparel; the land is purged and secure (chapter 3). (5) The Vision of the Seven-Branched Lamp and the Two Olive-Trees: { Zechariah 4:1-6 ; Zechariah 4:10-14 } into the center of this has been inserted a Word of Jehovah to Zerubbabel ( Zechariah 4:6-10 a), which interrupts the Vision and ought probably to come at the close of it. (6) The Vision of the Flying Book: it is the curse of the land, which is being removed, but after destroying the houses of the wicked. { Zechariah 5:1-4 } (7) The Vision of the Bushel and the Woman: that is the guilt of the land and its wickedness; they are carried off and planted in the land of Shinar. { Zechariah 5:5-11 } (8) The Vision of the Four Chariots: they go forth from the Lord of all the earth, to traverse the earth and bring His Spirit, or anger, to bear on the North country ( Zechariah 6:1-8 ). III. Zechariah 6:9-15 -A Word of Jehovah, undated (unless it is to be taken as of the same date as the Visions to which it is attached), giving directions as to the gifts sent to the community at Jerusalem from the Babylonian Jews. A crown is to be made from the silver and gold, and, according to the text, placed upon the head of Joshua. But, as we shall the text gives evident signs of having been altered in the interest of the High Priest; and probably the crown was meant for Zerubbabel, at whose right hand the priest is to stand, and there shall be a counsel of peace between the two of them. The far-away shall come and assist at the building of the Temple. This section breaks off in the middle of a sentence. IV. Chapter 7-The Word of Jehovah which came to Zechariah on the fourth of the ninth month of the fourth year of Darius, that is nearly two years after the date of the Visions. The Temple was approaching completion; and an inquiry was addressed to the priests who were in it and to the prophets concerning the Fasts, which had been maintained during the Exile while the Temple lay desolate. { Zechariah 7:1-3 } This inquiry drew from Zechariah a historical explanation of how the Fasts arose. { Zechariah 7:4-14 } V. Chapter 8-Ten short undated oracles, each introduced by the same formula, "Thus saith Jehovah of Hosts," and summarizing all Zechariah’s teaching since before the Temple began up to the question of the cessation of the Fasts upon its completion-with promises for the future. (1) A Word affirming Jehovah’s new zeal for Jerusalem and His Return to her ( Zechariah 8:1-2 ). (2) Another of the same ( Zechariah 8:3 ). (3) A Word promising fullness of old folk and children in her streets ( Zechariah 8:4-5 ). (4) A Word affirming that nothing is too wonderful for Jehovah ( Zechariah 8:6 ). (5) A Word promising the return of the people from east and west ( Zechariah 8:7-8 ). (6 and 7) Two Words contrasting, in terms similar to Haggai 1:1-15 , the poverty of the people before the foundation of the Temple with their new prosperity: from a curse Israel shall become a blessing. This is due to God’s anger having changed into a purpose of grace to Jerusalem. But the people themselves must do truth and justice, ceasing from perjury and thoughts of evil against each other ( Zechariah 8:9-17 ). (8) A Word which recurs to the question of Fasting, and commands that the four great Fasts, instituted to commemorate the siege and overthrow of Jerusalem, and the murder of Gedaliah, be changed to joy and gladness ( Zechariah 8:18-19 ). (9) A Word predicting the coming of the Gentiles to the worship of Jehovah at Jerusalem ( Zechariah 8:20-22 ). (10) Another of the same ( Zechariah 8:23 ). There can be little doubt that, apart from the few interpolations noted, these eight chapters are genuine prophecies of Zechariah, who is mentioned in the Book of Ezra as the colleague of Haggai, and contemporary of Zerubbabel and Joshua at the time of the rebuilding of the Temple. { Ezra 5:1 ; Ezra 6:14 } Like the oracles of Haggai, these prophecies are dated according to the years of Darius the king, from his second year to his fourth. Although they may contain some of the exhortations to build the Temple, which the Book of Ezra informs us that Zechariah made along with Haggai, the most of them presuppose progress in the work, and seek to assist it by historical retrospect and by glowing hopes of the Messianic effects of its completion. Their allusions suit exactly the years to which they are assigned. Darius is king. The Exile has lasted about seventy years. Numbers of Jews remain in Babylon, and are scattered over the rest of the world. { Zechariah 8:7 , etc.} The community at Jerusalem is small and weak: it is the mere colony of young men and men in middle life who came to it from Babylon; there are few children and old folk. { Zechariah 8:4-5 } Joshua and Zerubbabel are the heads of the community and the pledges for its future. { Zechariah 3:1-10 ; Zechariah 4:6-10 ; Zechariah 6:11 ff.} The exact conditions are recalled as recent which Haggai spoke of a few years before. { Zechariah 8:9-10 } Moreover, there is a steady and orderly progress throughout the prophecies, in harmony with the successive dates at which they were delivered. In November, 520, they begin with a cry to repentance and lessons drawn from the past of prophecy. { Zechariah 1:1-6 } In January, 519, Temple and city are still to be built. { Zechariah 1:7-17 } Zerubbabel has laid the foundation; the completion is yet future. { Zechariah 4:6-10 } The prophet’s duty is to quiet the people’s apprehensions about the state of the world, to provoke their zeal ( Zechariah 4:6 ff.), give them confidence in their great men ( Zechariah 3:1-10 ; Zechariah 4:1-14 ), and, above all, assure them that God is returned to them ( Zechariah 1:16 ), and their sin pardoned ( Zechariah 5:1-11 ). But in December, 518, the Temple is so far built that the priests are said to belong to it; { Zechariah 7:3 } there is no occasion for continuing the fasts of the Exile, { Zechariah 7:1-7 ; Zechariah 8:18-19 } the future has opened and the horizon is bright with the Messianic hopes. { Zechariah 8:20-23 } Most of all, it is felt that the hard struggle with the forces of nature is over, and the people are exhorted to the virtues of the civic life. { Zechariah 8:16-17 } They have time to lift their eyes from their work and see the nations coming from afar to Jerusalem. { Zechariah 8:20-23 } These features leave no room for doubt that the great bulk of the first eight chapters of the Book of Zechariah are by the prophet himself, and from the years to which he assigns them, November, 520, to December, 518. The point requires no argument. There are, however, three passages which provoke further examination-two of them because of the signs they bear of an earlier date, and one because of the alteration it has suffered in the interests of a later day in Israel’s history. The lyric passage which is appended to the Second Vision { Zechariah 2:10 Hebrew, Zechariah 6:1-13 LXX and English} suggests questions by its singularity: there is no other such among the Visions. But in addition to this it speaks not only of the Return from Babylon as still future-this might still be said after the First Return of the exiles in 536-but it differs from the language of all the Visions proper in describing the return of Jehovah Himself to Zion as still future. The whole, too, has the ring of the great odes in Isaiah 40:1-31 ; Isaiah 41:1-29 ; Isaiah 42:1-25 ; Isaiah 43:1-28 ; Isaiah 44:1-28 ; Isaiah 45:1-25 ; Isaiah 46:1-13 ; Isaiah 47:1-15 ; Isaiah 48:1-22 ; Isaiah 49:1-26 ; Isaiah 50:1-11 ; Isaiah 51:1-23 ; Isaiah 52:1-15 ; Isaiah 53:1-12 ; Isaiah 54:1-17 ; Isaiah 55:1-13 , and seems to reflect the same situation, upon the eve of Cyrus’ conquest of Babylon. There can be little doubt that we have here inserted in Zechariah’s Visions a song of twenty years earlier, but we must confess inability to decide whether it was adopted by Zechariah himself or added by a later hand. Again, there are the two passages called the Word of Jehovah to Zerubbabel, Zechariah 4:6 b-10a; and the Word of Jehovah concerning the gifts which came to Jerusalem from the Jews in Babylon, Zechariah 6:9-15 . The first, as Wellhausen has shown, is clearly out of place; it disturbs the narrative of the Vision, and is to be put at the end of the latter. The second is undated, and separate from the Visions. The second plainly affirms that the building of the Temple is still future The man whose name is Branch or Shoot is designated: "and he shall build the Temple of Jehovah." The first is in the same temper as the first two oracles of Haggai. It is possible then that these two passages are not, like the Visions with which they are taken, to be dated from 519, but represent that still earlier prophesying of Zechariah with which we are told he assisted Haggai in instigating the people to begin to build the Temple. The style of the prophet Zechariah betrays special features almost only in the narrative of the Visions. Outside these his language is simple, direct, and pure, as it could not but be, considering how much of it is drawn from, or modeled upon, the older prophets, and chiefly Hosea and Jeremiah. Only one or two lapses into a careless and degenerate dialect show us how the prophet might have written had he not been sustained by the music of the classical periods of the language. This directness and pith is not shared by the language in which the Visions are narrated. Here the style is involved and redundant. The syntax is loose; there is a frequent omission of the copula, and of other means by which, in better Hebrew, connection and conciseness are sustained. The formulas, "thus saith" and "saying," are repeated to weariness. At the same time it is fair to ask how much of this redundancy was due to Zechariah himself? Take the Septuagint version. The Hebrew text which it followed, not only included a number of repetitions of the formulas, and of the designations of the personages introduced into the Visions, which do not occur in the Massoretic text, but omitted some which are found in the Massoretic text. These two sets of phenomena prove that from an early date the copiers of the original text of Zechariah must have been busy in increasing its redundancies. Further, there are still earlier intrusions and expansions, for these are shared by both the Hebrew and the Greek texts: some of them very natural efforts to clear up the personages and conversations recorded in the dreams, some of them stupid mistakes in understanding the drift of the argument. There must of course have been a certain amount of redundancy in the original to provoke such aggravations of it, and of obscurity or tortuousness of style to cause them to be deemed necessary. But it would be very unjust to charge all the faults of our present text to Zechariah himself, especially when we find such force and simplicity in the passages outside the Visions. Of course the involved and misty subjects of the latter naturally forced upon the description of them a laboriousness of art, to which there was no provocation in directly exhorting the people to a pure life, or in straightforward predictions of the Messianic era. Beyond the corruptions due to these causes, the text of Zechariah 1:1-21 ; Zechariah 2:1-13 ; Zechariah 3:1-10 ; Zechariah 4:1-14 ; Zechariah 5:1-11 ; Zechariah 6:1-15 ; Zechariah 7:1-14 ; Zechariah 8:1-23 , has not suffered more than that of our other prophets. There are one or two clerical errors; an occasional preposition or person of a verb needs to be amended. Here and there the text has been disarranged; and as already noticed, there has been one serious alteration of the original. From the foregoing paragraphs it must be apparent what help and hindrance in the reconstruction of the text is furnished by the Septuagint. A list of its variant readings and of its mistranslations is appended. Zechariah 1:1 In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, ZECHARIAH THE PROPHET Zechariah 1:1-6 ; Ezra 5:1 ; Ezra 6:14 ZECHARIAH is one of the prophets whose personality as distinguished from their message exerts some degree of fascination on the student. This is not due, however, as in the case of Hosea or Jeremiah, to the facts of his life, for of these we know extremely little; but to certain conflicting symptoms of character which appear through his prophecies. His name was a very common one in Israel, Zekher-Yah, " Jehovah remembers ." In his own book he is described as "the son of Berekh-Yah, the son of Iddo," and in the Aramaic document of the Book of Ezra as "the son of Iddo." Some have explained this difference by supposing that Berekhyah was the actual father of the prophet, but that either he died early, leaving Zechariah to the care of the grandfather, or else that he was a man of no note, and Iddo was more naturally mentioned as the head of the family. There are several instances in the Old Testament of men being called the sons of their grandfathers; { Genesis 24:47 , cf. 1 Kings 19:16 , cf. 2 Kings 9:14 ; 2 Kings 9:20 } as in these cases the grandfather was the reputed founder of the house, so in that of Zechariah Iddo was the head of his family when it came out of Babylon and was anew planted in Jerusalem. Others, however, have contested the genuineness of the words " Song of Solomon of Berekh-Yah, " and have traced their insertion to a confusion of the prophet with Zechariah son of Yebherekh-Yahu, the contemporary of Isaiah. This is precarious, while the other hypothesis is a very natural one. Whichever be correct, the prophet Zechariah was a member of the priestly family of Iddo, that came up to Jerusalem from Babylon under Cyrus. { Nehemiah 12:4 } The Book of Nehemiah adds that in the high-priesthood of Yoyakim, the son of Joshua, the head of the house of Iddo was a Zechariah. If this be our prophet, then he was probably a young man in 520, and had come up as a child in the caravans from Babylon. The Aramaic document of the Book of Ezra { Ezra 5:1 ; Ezra 6:14 } assigns to Zechariah a share with Haggai in the work of instigating Zerubbabel and Jeshua to begin the Temple. None of his oracles is dated previous to the beginning of the work in August, 520, but we have seen that among those undated there are one or two which by referring to the building of the Temple as still future may contain some relics of that first stage of his ministry. From November, 520, we have the first of his dated oracles; his Visions followed in January, 519, and his last recorded prophesying in December, 518. These are all the certain events of Zechariah’s history. But in the well-attested prophecies he has left we discover, besides some obvious traits of character, certain problems of style and expression which suggest a personality of more than usual interest. Loyalty to the great voices of old, the temper which appeals to the experience, rather than to the dogmas, of the past, the gift of plain speech to his own times, a wistful anxiety about his reception as a prophet, { Zechariah 2:13 ; Zechariah 4:9 ; Zechariah 6:15 } combined with the absence of all ambition to be original or anything but the clear voice of the lessons of the past and of the conscience of today these are the qualities which characterize Zechariah’s orations to the people. But how to reconcile them with the strained art and obscure truths of the Visions-it is this which invests with interest the study of his personality. We have proved that the obscurity and redundancy of the Visions cannot all have been due to himself. Later hands have exaggerated the repetitions and raveled the processes of the original. But these gradual blemishes have not grown from nothing: the original style must have been sufficiently involved to provoke the interpolations of the scribes, and it certainly contained all the weird and shifting apparitions which we find so hard to make clear to ourselves. The problem, therefore, remains-how one who had gift of speech, so straight and clear, came to torture and tangle his style; how one who presented with all plainness the main issues of his people’s history found it laid upon him to invent, for the further expression of these, symbols so labored and intricate. We begin with the oracle which opens his book and illustrates those simple characteristics of the man that contrast so sharply with the temper of his Visions. "In the eighth month, in the second year of Darius, the word of Jehovah came to the prophet Zechariah, son of Berekhyah, son of Iddo, saying: Jehovah was very wroth with your fathers." "And thou shalt say unto them: Thus saith Jehovah of Hosts: Turn ye to Me-oracle of Jehovah of Hosts-that I may turn to you, saith Jehovah of Hosts! Be not like your fathers, to whom the former prophets preached, saying: ‘Thus saith Jehovah of Hosts, Turn now from your evil ways and from your evil deeds,’ but they hearkened not, and paid no attention to Me-oracle of Jehovah. Your fathers, where are they? And the prophets, do they live for ever? But, My words and My statutes, with which I charged My servants the prophets, did they not overtake your fathers? till these turned and said, As Jehovah of Hosts did purpose to do unto us, according to our deeds and according to our ways, so hath He dealt with us." It is a sign of the new age which we have reached, that its prophet should appeal to the older prophets with as much solemnity as they did to Moses himself. The history which led to the Exile has become to Israel as classic and sacred as her great days of deliverance from Egypt and of conquest in Canaan. But still more significant is what Zechariah seeks from that past; this we must carefully discover, if we would appreciate with exactness his rank as a prophet. The development of religion may be said to consist of a struggle between two tempers, both of which indeed appeal to the past, but from very opposite motives. The one proves its devotion to the older prophets by adopting the exact formulas of their doctrine, counts these sacred to the letter, and would enforce them in detail upon the minds and circumstances of the new generation. It conceives that truth has been promulgated once for all in forms as enduring, as the principles they contain. It fences ancient rites, cherishes old customs and institutions, and when these are questioned it becomes alarmed and even savage. The other temper is no whit behind this one in its devotion to the past, but it seeks the ancient prophets not so much for what they have said as for what they have been, not for what they enforced but for what they encountered, suffered, and confessed. It asks not for dogmas, but for experience and testimony. He who can thus read the past and interpret it to his own day-he is the prophet. In his reading he finds nothing so clear, nothing so tragic, nothing so convincing as the working of the Word of God. He beholds how this came to men, haunted them and was entreated by them. He sees that it was their great opportunity, which being rejected became their judgment. He finds abused justice vindicated, proud wrong punished, and all God’s neglected commonplaces achieving in time their triumph. He reads how men came to see this, and to confess their guilt. He is haunted by the remorse of generations who know how they might have obeyed the Divine call, but willfully did not. And though they have perished, and the prophets have died and their formulas are no more applicable, the victorious Word itself still lives and cries to men with the terrible emphasis of their fathers’ experience. All this is the vision of the true prophet, and it was the vision of Zechariah. His generation was one whose chief temptation was to adopt towards the past the other attitude we have described. In their feebleness what could the poor remnant of Israel do but cling servilely to the former greatness? The vindication of the Exile had stamped the Divine authority of the earlier prophets. The habits, which the life in Babylon had perfected, of arranging and codifying the literature of the past, and of employing it, in place of altar and ritual, in the stated service of God, had canonized Scripture and provoked men to the worship of its very letter. Had the real prophet not again been raised, these habits might have too early produced the belief that the Word of God was exhausted, and must have fastened upon the feeble life of Israel that mass of stiff and stark dogmas, the literal application of which Christ afterwards found crushing the liberty and the force of religion. Zechariah prevented this-for a time. He himself was mighty in the Scriptures of the past: no man in Israel makes larger use of them. But he employs them as witnesses, not as dogmas; he finds in them not authority, but experience. He reads their testimony to the ever-living presence of God’s Word with men. And seeing that, though the old forms and figures have perished with the hearts which shaped them, the Word itself in its bare truth has vindicated its life by fulfillment in history, he knows that it lives still, and hurls it upon his people, not in the forms published by this or that prophet of long ago, but in its essence and direct from God Himself, as His Word for today and now. "The fathers, where are they? And the prophets, do they live forever? But My words and My statutes, with which I charged My servants the prophets, have they not overtaken your fathers? Thus saith Jehovah of Hosts, Be ye not like your fathers, but turn ye to Me that I may turn to you." The argument of this oracle might very naturally have been narrowed into a credential for the prophet himself as sent from God. About his reception as Jehovah’s messenger Zechariah shows a repeated anxiety. Four times he concludes a prediction with the words. "And ye shall know that Jehovah hath sent me," as if after his first utterances he had encountered that suspicion and unbelief which a prophet never failed to suffer from his contemporaries. But in this oracle there is no trace of such personal anxiety. The oracle is pervaded only with the desire to prove the ancient Word of God as still alive, and to drive it home in its own sheer force. Like the greatest of his order Zechariah appears with the call to repent: "Turn ye to Me-oracle of Jehovah of Hosts-that I may turn to you." This is the pivot on which history has turned, the one condition on which God has been able to help men. Wherever it is read as the conclusion of all the past, wherever it is proclaimed as the conscience of the present, there the true prophet is found and the Word of God has been spoken. This same possession by the ethical spirit reappears, as we shall see, in Zechariah’s orations to the people after the anxieties of building are over and the completion of the Temple is in sight. In these he affirms again that the whole essence of God’s Word by the older prophets has been moral-to judge true judgment, to practice mercy, to defend the widow and orphan, the stranger and poor, and to think no evil of one another. For the sad fasts of the Exile Zechariah enjoins gladness, with the duty of truth and the hope of peace. Again and again he enforces sincerity and the love without dissimulation. His ideals for Jerusalem are very high, including the conversion of the nations to her God. But warlike ambitions have vanished from them, and his pictures of her future condition are homely and practical. Jerusalem shall be no more a fortress, but spread village-wise without walls. Full families, unlike the present colony with its few children and its men worn out in middle life by harassing warfare with enemies and a sullen nature; streets rife with children playing and old folk sitting in the sun; the return of the exiles; happy harvests and spring-times of peace; solid gain of labor for every man, with no raiding neighbors to harass, nor the mutual envies of peasants in their selfish struggle with famine. It is a simple, hearty, practical man whom such prophesying reveals, the spirit of him bent on justice and love, and yearning for the un-harassed labor of the field and for happy homes. No prophet has more beautiful sympathies, a more direct word of righteousness, or a braver heart. "Fast not, but love truth and peace. Truth and wholesome justice set ye up in your gates. Be not afraid; strengthen your hands! Old men and women-shall yet sit in the streets of Jerusalem, each with staff in hand for the fullness of their years; the city’s streets shall be rife with boys and girls at play." Zechariah 1:7 Upon the four and twentieth day of the eleventh month, which is the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, - Zechariah 6:8 THE ANGELS OF THE VISIONS Zechariah 1:7 - Zechariah 6:8 AMONG the influences of the Exile which contributed the material of Zechariah’s Visions we included a considerable development of Israel’s belief in Angels. The general subject is in itself so large, and the Angels play so many parts in the Visions, that it is necessary to devote to them a separate chapter. From the earliest times the Hebrews had conceived their Divine King to be surrounded by a court of ministers, who besides celebrating His glory went forth from His presence to execute His will upon earth. In this latter capacity they were called Messengers, Male’akim , which the Greeks translated Angeloi , and so gave us our Angels. The origin of this conception is wrapped in obscurity. It may have been partly due to a belief, shared by all early peoples, in the existence of superhuman beings inferior to the gods, but even without this it must have sprung up in the natural tendency to provide the royal deity of a people with a court, an army and servants. In the pious minds of early Israel there must have been a kind of necessity to believe and develop this-a necessity imposed firstly by the belief in Jehovah’s residence as confined to one spot, Sinai or Jerusalem, from which He Himself went forth only upon great occasions to the deliverance of His people as a whole; and secondly by the unwillingness to conceive of His personal appearance in missions of a menial nature, or to represent Him in the human form in which, according to primitive ideas, He could alone hold converse with men. It can easily be understood how a religion, which was above all a religion of revelation, should accept such popular conceptions in its constant record of the appearance of God and His Word in human life. Accordingly, in the earliest documents of the Hebrews, we find angels who bring to Israel the blessings, curses, and commands of Jehovah. Apart from this duty and their human appearance, these beings are not conceived to be endowed either with character or, if we may judge by their namelessness with individuality. They are the Word of God personified. Acting as God’s mouthpiece, they are merged in Him, and so completely that they often speak of themselves by the Divine I. { Jdg 6:12 ff.} "The function of an Angel so overshadows his personality that the Old Testament does not ask who or what this Angel is, but what he does. And the answer to the last question is that he represents God to man so directly and fully that when he speaks or acts God Himself is felt to speak or act." Besides the carriage of the Divine Word, angels bring back to their Lord report of all that happens: kings are said, in popular language, to be "as wise as the wisdom of an angel of God, to know all the things that are in the earth." { 2 Samuel 14:20 } They are also employed in the deliverance and discipline of His people. { Exodus 14:19-20 ; Exodus 12:23 , etc.; Joshua 5:13 } By them come the pestilence, and the restraint of those who set themselves against God’s will. Now the prophets before the Exile had so spiritual a conception of God, worked so immediately from His presence, and above all were so convinced of His personal and practical interest in the affairs of His people, that they felt no room for Angels between Him and their hearts, and they do not employ Angels, except when Isaiah in his inaugural vision penetrates to the heavenly palace and court of the Most High. { Zechariah 6:2-6 } Even when Amos sees a plummet laid to the walls of Jerusalem, it is by the hands of Jehovah himself, and we have not encountered an Angel in the mediation of the Word to any of the prophets whom we have already studied. But Angels reappear, though not under the name, in the visions of Ezekiel, the first prophet of the Exile. They are in human form, and he calls them "Men." Some execute God’s wrath upon Jerusalem ( Ezekiel 9:1-11 ), and one, whose appearance is as the appearance of brass, acts as the interpreter of God’s will to the prophet, and instructs him in the details of the building of City and Temple. { Ezekiel 40:3 ff.} When the glory of Jehovah appears and Jehovah Himself speaks to the prophet out of the Temple, this "Man" stands by the prophet, { Ezekiel 43:6 } distinct from the Deity, and afterwards continues his work of explanation. "Therefore," as Dr. Davidson remarks, "it is not the sense of distance to which God is removed that causes Ezekiel to create these intermediaries." The necessity for them rather arises from the same natural feeling which we have suggested as giving rise to the earliest conceptions of Angels: the unwillingness, namely, to engage the Person of God Himself in the subordinate task of explaining the details of the Temple. Note, too, how the Divine Voice, which speaks to Ezekiel out of the Temple, blends and becomes one with the "Man" standing at his side. Ezekiel’s Angel-interpreter is simply one function of the Word of God. Many of the features of Ezekiel’s Angels appear in those of Zechariah. "The four smiths" or smiters of the four horns recall the six executioners of the wicked in Jerusalem. { Zechariah