Zechariah 4

 1 And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, 2 And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all [of] gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which [are] upon the top thereof: 3 And two olive trees by it, one upon the right [side] of the bowl, and the other upon the left [side] thereof. 4 So I answered and spake to the angel that talked with me, saying, What [are] these, my lord? 5 Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. 6 Then he answered and spake unto me, saying, This [is] the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts. 7 Who [art] thou, O great mountain? before Zerubbabel [thou shalt become] a plain: and he shall bring forth the headstone [thereof with] shoutings, [crying], Grace, grace unto it. 8 Moreover the word of the LORD came unto me, saying, 9 The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of hosts hath sent me unto you. 10 For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel [with] those seven; they [are] the eyes of the LORD, which run to and fro through the whole earth.

 11 Then answered I, and said unto him, What [are] these two olive trees upon the right [side] of the candlestick and upon the left [side] thereof? 12 And I answered again, and said unto him, What [be these] two olive branches which through the two golden pipes empty the golden [oil] out of themselves? 13 And he answered me and said, Knowest thou not what these [be]? And I said, No, my lord. 14 Then said he, These [are] the two anointed ones, that stand by the Lord of the whole earth.

II. The promise itself, which consists of several parts, all designed for the comfort and encouragement of Joshua and his friends in that great good work of building the temple, which they were now engaged in. An eye to Christ, and a believing dependence upon the promises relating to him and his kingdom, would carry them through the difficulties they met with in that and their other services. 1. The Messiah shall come: Behold, I will bring forth my servant the branch. He has been long hid, but the fulness of time is now at hand, when he shall be brought forth into the world, brought forth among his people Israel. God himself undertakes to bring him forth, and therefore, no doubt, he will own him and stand by him. He is God's servant, employed in his work, obedient to his will, and entirely devoted to his honour and glory. He is the branch; so he was called Isa_4:2, The branch of the Lord. Isa_11:1, A branch out of the roots of Jesse. Jer_23:5, A righteous branch; and Jer_23:15, The branch of righteousness. His beginning was small, as a tender branch, but in time he should become a great tree and fill the earth, Isa_53:2. He is the branch from which all our fruit must be gathered. 2. Many eyes shall be upon him. He is the stone laid before Joshua, alluding to the foundation or chief corner-stone, of the temple, which probably was laid, with great solemnity, in the presence of Joshua. Christ is not only the branch, which is the beginning of a tree, but the foundation, which is the beginning of a building; and, when he shall be brought forth, seven eyes shall be upon him. The eye of his Father was upon him, to take care of him, and protect him, especially in his sufferings; when he was buried in the grave, as the foundation-stones are under ground, the eyes of Heaven were still upon him, buried out of men's sight, but not out of God's. The eyes of all the prophets and Old Testament saints were upon this one stone; Abraham rejoiced to see Christ's day, and he saw it and was glad. The eyes of all believers are upon him; they look unto him and are saved, as the eyes of the stung Israelites were upon the brazen serpent. Some understand this one stone to have the seven eyes in it as the wheels had in Ezekiel's vision, and think it denotes that perfection of wisdom and knowledge which Jesus Christ was endued with, for the good of his church. His eyes run to and fro through the earth.

3. God himself will beautify him, and put honour upon him: I will engrave the graving thereof, saith the Lord of hosts. This stone the builders refused, as rough and unsightly; but God undertakes to smooth and polish it, nay, and to carve it so that it shall be the head stone of the corner, the most beautiful in all the building. Christ was God's workmanship; and abundance of his wisdom appears in the contrivance of our redemption, which will appear when the engraving is perfected. This stone is a precious stone, though laid for a foundation; and the graving of it seems to allude to the precious stones in the breast-plate of the high priest, which had the names of the tribes graven upon them, as the engraving of a signet, Exo_28:21, Exo_28:22. In that breast-plate there were twelve stones laid before Aaron, and for aught that appears those were lost; but there shall be one worth them all laid before Joshua, and that is Christ himself. This precious stone shall sparkle as if it had seven eyes; there shall appear a perfection of wisdom and prudence in the oracles that proceed from the breast-plate of judgment. And God will engrave the engraving thereof; he will entrust Christ with all his elect, and he shall appear as their representative, and agent for them, as the high priest did when he went in before the Lord with the names of all Israel engraven in the precious stones of his breast-plate. When God gave a remnant to Christ, to be brought through grace to glory, then he engraved the graving of this precious stone. 4. By him sin shall be taken away, both the guilt and the dominion of it: I will remove the iniquity of that land in one day. When the high priest had the names of Israel engraven on the precious stones he was adorned with he is said to bear the iniquity of the holy things (Exo_28:38 ); but the law made nothing perfect, Heb_10:1. He bore the iniquity of the land, as a type of Christ; but he could not remove it; the doing of that was reserved for Christ, that blessed Lamb of God, that takes away the sin of the world; and he did it in one day, that day in which he suffered and died; that was done by the sacrifice offered that day which could not be done by the sacrifices of ages before, no, not by all the days of atonement which from Moses to Christ returned every year. This agrees with the angel's prediction (Dan_9:24): He shall finish transgression and make an end of sin. And some make the engravings wherewith God engraved him to signify the wounds and stripes which were given to his blessed body, which he underwent for our transgression, for our iniquity, and by which we are healed. 5. The effect of all this shall be the sweet enjoyment which all believers shall have of themselves, and the sweet communion they shall have with one another (Zec_3:10): In that day you shall call every man his neighbour under the vine and the fig-tree, which yield most pleasant fruit, and whose leaves also afford a refreshing shade for arbours. When iniquity is taken away, (1.) We reap precious benefits and privileges from our justification, more precious than the products of the vine or the fig-tree, Rom_5:1. (2.) We repose in a sweet tranquillity and are quiet from the fear of evil. What should terrify us when iniquity is taken away, when nothing can hurt us? We sit down under Christ's shadow with delight, and by it are sheltered from the scorching heat of the curse of the law. We live as Israel in the peaceable reign of Solomon (1Ki_4:24, 1Ki_4:25); for he is the prince of peace. (3.) We ought to invite others to come to partake with us in the enjoyment of these privileges, to call every man his neighbour to come and sit with him, for mutual converse, under the vine and fig-tree, and to share with him in the fruits he is surrounded with. Gospel-grace, as far as it comes with power, makes men neighbourly; and those that have the comfort of acquaintance with Christ themselves, and communion with God through him, will be forward to court others to it. Let us go unto the house of the Lord. — Henry 

III. Joshua is in danger of being turned out of office; but, instead of that, he is reinstalled and established in his office. He not only has his sins pardoned, and is furnished with grace sufficient for himself, but, as rectus in curia - acquitted in court, he is restored to his former honours and trusts. 1. The crown of the priesthood is put upon him, Zec_3:5. This was done at the special instance and request of the prophet: I said, “Let them set a fair mitre upon his head, as a badge of his office. Now that he looks clean, let him also look great; let him be dressed up in all the garments of the high priest.” Note, When God designs the restoring or reviving of religion he stirs up his prophets and people to pray for it, and does it in answer to their prayers. Zechariah prayed that the angels might be ordered to set the mitre on Joshua's head, and they did it immediately, and clothed him with the priestly garments; for no man took this honour to himself, but he that was called of God to it. The angel of the Lord stood by, as having the oversight of the work which the created angels were employed in. He stood by, as one well pleased with it, and resolved to stand by the orders he had given for the doing of it and to continue his presence with that priesthood. 2. The covenant of the priesthood is renewed with him, which is called God's covenant of peace, Num_25:12. Mr. Pemble calls it the patent of his office, which is here declared and delivered to him before witnesses, Zec_3:6, Zec_3:7. The angel of the Lord, having taken care to make him fit for his office (and all that God calls to any office he either finds fit or makes so), invests him in it. And though he is not made a priest with an oath (that honour is reserved for him who is a priest after the order of Melchisedek, Heb_7:21), yet, being a type of him, he is inaugurated with a solemn declaration of the terms upon which he held his office. The angel of the Lord protested to Joshua that, if he would be sure to do the duty of his place, he should enjoy the dignity and reward of it. Now see, (1.) What the conditions are upon which he enters into his office. Let him know that he is upon his good behaviour; he must walk in God's ways, that is, he must live a good life and be holy in all manner of conversation; he must go before the people in the paths of God's commandments, and walk circumspectly. He must also keep God's charge, must carefully do all the services of the priesthood, and must see to it that the inferior priests performed the duties of their place decently and in order. He must take heed to himself, and to all the flock, Act_20:28. Note, Good ministers must be good Christians; yet that is not enough: they have a trust committed to them, they are charged with it, and they must keep it with all possible care, that they may give up their account of it with joy, 1Ti_6:14. (2.) What the privileges are which we may expect, and be assured of, in the due discharge of his office. His patent runs, Quamdiu se bene gesserit - During good behaviour. Let him be sure to do his part, and God will own him. [1.] “Thou shalt judge my house; thou shalt preside in the affairs of the temple, and the inferior priests shall be under thy direction.” Note, The power of the church, and of church rulers, is not a legislative, but only a judicial power. The high priest might not make any new laws for God's house, nor ordain any other rites of worship than what God had ordained; but he must judge God's house, that is, he must see to it that God's laws and ordinances were punctually observed, must protect and encourage those that did observe them, and enquire into and punish the violation of them. [2.] “Thou shalt also keep my courts; thou shalt have oversight of what is done in all the courts of the temple, and shalt keep them pure and in good order for the worship to be performed in them.” Note, Ministers are God's stewards, and they are to keep his courts, in honour of him who is the chief Lord and for the preserving of equity and good order among his tenants. [3.] “I will give thee places to walk among those that stand by, among these angels that are inspectors and assistants in this instalment.” They shall stand by while Joshua is at work for God, and shall be as a guard to him, or he shall be highly honoured and respected as an angel of God, Gal_4:14. Ministers are called angels, Rev. 1. 20. Those that walk in God's ways may be said to walk among the angels themselves, for they do the will of God as the angels do it that are in heaven, and are their fellow-servants, Rev_19:10. Some make it a promise of eternal life, and of a reward of his fidelity in the future state. Heaven is not only a palace, a place to repose in, but a paradise, a garden, a place to walk in; and there are walks among the angels, in society with that holy and glorious company. See Eze_28:14. — Henry  

Zec 3:8-10  

As the promises made to David often slide insensibly into promises of the Messiah, whose kingdom David's was a type of, so the promises here made to Joshua immediately rise as far upward, and look as far forward, as to Christ, whose priesthood Joshua's was now a shadow of, not only in general, as it kept up the line of Aaron's priesthood, but especially as it was the reviving of that happy method of correspondence between heaven and earth, to which a great interruption had been given by the iniquity and captivity of Israel. Christ is a high priest, as Joshua was, for sinners and sufferers, to mediate for those that have been under guilt and wrath. And it was fit that Joshua should understand the priesthood of Christ, because all the virtue of his priesthood, its value and usefulness to the church, depended upon and was derived from the priesthood of Christ. See,

I. To whom this promise of Christ is directed (Zec_3:8 ): “Hear now, O Joshua! Thou hast heard with pleasure what belongs to thyself; but, behold, a greater than Joshua is at hand. Hear now concerning him, thou and the rest of the priests, thy fellows, who sit before thee, at thy feet, as learners, but whom thou art to look upon as thy fellows, for all you are brethren; let the high priest, and all the inferior priests, take notice of this, for they are men wondered at.” They are set for signs, for types and figures of Christ's priesthood. What God now did for Joshua and his fellows was a happy omen of the coming of the Messiah promised, and would be so interpreted, with a pleasing wonder, by all that had understanding of the times. Or they are men wondered at for their singularity, hooted at as strange sort of people, because they run not with others to the same excess of riot (1Pe_4:4), or for their strange afflictions and surprising deliverance out of them, as Psa_71:7, I am as a wonder unto many. They are men of wonder; they are a wonder to themselves, are amazed to think how happily their condition is altered. God's people and ministers are, upon many accounts, men wondered at. The high priest and his fellows here (as the prophet and his children, Isa_8:18 ) are for signs and for wonders. But men's wonder at them will cease when the Messiah comes, as the stars are eclipsed by the light of the sun; for his name shall be called Wonderful.

I. Joshua is accused as a criminal, but is justified. 1. A violent opposition is made to him. Satan stands at his right hand to resist him to be a Satan to him, a law-adversary. He stands at his right hand, as the prosecutor, or witness, at the right hand of the prisoner. Note, The devil is the accuser of the brethren, that accuses them before God day and night, Rev_12:10. Some think the chief priest was accused for the sin of many of the inferior priests, in marrying strange wives, which they were much guilty of after their return out of captivity, Ezr_9:1, Ezr_9:2; Neh_13:28. When God is about to reestablish the priesthood Satan objects the sins that were found among the priests, as rendering them unworthy the honour designed them. It is by our own folly that we give Satan advantage against us and furnish him with matter for reproach and accusation; and if any thing be amiss, especially with the priests, Satan will be sure to aggravate it and make the worst of it. He stood to resist him, that is, to oppose the service he was doing for the public good. He stood at his right hand, the hand of action, to discourage him, and raise difficulties in his way. Note, When we stand before God to minister to him, or stand up for God to serve his interests, we must expect to meet with all the resistance that Satan's subtlety and malice can give us. Let us then resist him that resists us and he shall flee from us. 2. A victorious defence is made for him (Zec_3:2): The Lord (that is, the Lord Christ) said unto Satan, The Lord rebuke thee. Note, It is the happiness of the saints that the Judge is their friend; the same that they are accused to is their patron and protector, and an advocate for them, and he will be sure to bring them off. (1.) Satan is here checked by one that has authority, that has conquered him, and many a time silenced him. The accuser of the brethren, of the ministers and the ministry, is cast out; his indictments are quashed, and his suggestions against them as well as his suggestions to them, are shown to be malicious, frivolous, and vexatious. The Lord rebuke thee, O Satan! The Lord said (that is, the Lord our Redeemer), The Lord rebuke thee, that is, the Lord the Creator. The power of God is engaged for the making of the grace of Christ effectual. “The Lord restrain thy malicious rage, reject thy malicious charge, and revenge upon thee thy enmity to a servant of his” Note, those that belong to Christ have him ready to appear vigorously for them when Satan appears most vehement against them. He does not parley with him, but stops his mouth immediately with this sharp reprimand: The Lord rebuke thee, O Satan! This is the best way of dealing with that furious enemy. Get thee behind me, Satan. (2.) Satan is here argued with. He resists the priest, but let him know that his resistance, [1.] Will be fruitless; it will be to no purpose to attempt any thing against Jerusalem, for the Lord has chosen it, and he will abide by his choice. Whatever is objected against God's people, God saw it; he foresaw it when he chose them and yet he chose them, and therefore that can be no inducement to him now to reject them; he knew the worst of them when he chose them; and his election shall obtain. [2.] It is unreasonable; for is not this a brand plucked out of the fire? Joshua is so, and the priesthood, and the people, whose representative he is. Christ has not that to say for them for which they are to be praised, but that for which they are to be pitied. Note, Christ is ready to make the best of his people, and takes notice of every thing that is pleadable in excuse of their infirmities, so far is he from being extreme to mark what they do amiss. They have been lately in the fire; no wonder that they are black and smoked, and have the smell of fire upon them, but they are therefore to be excused, not to be accused. One can expect no other than that those who but the other day were captives in Babylon should appear very mean and despicable. They have been lately brought out of great affliction; and is Satan so barbarous as to desire to have them thrown into affliction again? They have been wonderfully delivered out of the fire, that God might be glorified in them; and will he then cast them off and abandon them? No, he will not quench the smoking flax, the smoking fire-brand; for he snatched it out of the fire because he intended to make use of it. Note, Narrow escapes from imminent danger are happy presages and powerful pleas for more eminent favours. A converted soul is a brand plucked out of the fire by a miracle of free grace, and therefore shall not be left to be a prey to Satan.

II. Joshua appears as one polluted, but is purified; for he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus and by the Spirit of our God. Now observe here, 1. The impurity wherein Joshua appeared (Zec_3:3): He was clothed, not only in coarse, but in filthy garments, such as did very ill become the dignity of his office and the sanctity of his work. By the law of Moses the garments of the high priest were to be for glory and for beauty, Exo_28:2. But Joshua's garments were a shame and reproach to him; yet in them he stood before the angel of the Lord; he had no clean linen wherein to minister and to do the duty of his place. Now this intimates, not only that the priesthood was poor and despised, and loaded with contempt, but that there was a great deal of iniquity cleaving to the holy things. The returned Jews were so taken up with their troubles that they thought they needed not complain of their sins, and were not aware that those were the great hindrances of the progress of God's work among them; because they were free from idolatry they thought themselves chargeable with no iniquity. But God showed them there were many things amiss in them, which retarded the advances of God's favours towards them. There were spiritual enemies warring against them, more dangerous than any of the neighbouring nations. The Chaldee paraphrase says, Joshua had sons who took unto them wives which were not lawful for the priests to take; and we find it was so, Ezr_10:18. And, no doubt, there were other things amiss in the priesthood, Mal_2:1. Yet Joshua was permitted to stand before the angel of the Lord. Though his children did not as they should, yet the covenant of priesthood was not broken. Note, Christ bears with his people, whose hearts are upright with him, and admits them into communion with himself, notwithstanding their manifold infirmities. 2. The provision that was made for his cleansing. Christ gave orders to the angels that attended him, and were ready to do his pleasure, to put Joshua into a better state. Joshua presented himself before the Lord in his filthy garments, as an object of his pity; and Christ graciously looked upon him with compassion, and not, as justly he might have done, with indignation. Christ loathed the filthiness of Joshua's garments, yet did not put him away, but put them away. Thus God by his grace does with those whom he chooses to be priests to himself; he parts between them and their sins, and so prevents their sins parting between them and their God; he reconciles himself to the sinner, but not to the sin. Two things are here done for Joshua, representing a double work of divine grace wrought in and for believers: - (1.) His filthy garments are taken from him, Zec_3:4. The meaning of this is given us in what Christ said, and he said it as one having authority, Behold, I have caused thy iniquity to pass from thee. The guilt of it is taken away by pardoning mercy, the stench and stain of it by peace spoken to the conscience, and the power of it broken by renewing grace. When God forgives our sins he causes our iniquity to pass from us, that it may not appear against us, to condemn us; it passes from us as far as the east is from the west. When he sanctifies the nature he enables us to put off the old man, to cast away from us the filthy rags of our corrupt affections and lusts, as things we will never have any thing more to do with, will never gird to us or appear in. Thus Christ washes those from their sins in his own blood whom he makes to our God kings and priests, Rev_1:5, Rev_1:6. Either we must be cleansed from the pollutions of sin or we shall, as polluted, be put from that priesthood, Ezr_2:62. (2.) He is clothed anew, has not only the shame of his filthiness removed, but the shame of his nakedness covered: I will clothe thee with change of raiment. Joshua had no clean linen of his own, but Christ will provide for him, for he will not let a priesthood of his own instituting be lost, be either contemptible before men or unacceptable before God. The change of raiment here is rich costly raiment, such as is worn on high days. Joshua shall appear as lovely as ever he appeared loathsome. Those that minister in holy things shall not only cease to do evil, but learn to do well; God will make them wise, and humble, and diligent, and faithful, and examples of every thing that is good; and then Joshua is clothed with change of raiment. Thus those whom Christ makes spiritual priests are clothed with the spotless robe of his righteousness and appear before God in that, and with the graces of his Spirit, which are ornaments to them. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, Rev_19:8.

Zechariah 3 - While the Jews were rebuilding their temple, their adversaries endeavored to stop the work, Ezra 5. This vision is therefore calculated to give them the strongest encouragement that God, after plucking them as brands out of the fire (or captivity of Babylon), would not now give them up, but would continue to prosper and favor them; and that notwithstanding the interruptions they should meet with, the work should be finished under the gracious superintendence of Providence; and their high priest, clothed in his pontifical robes, would soon officiate in the holy of holies, Zec_3:1-7. The subject is then, by an easy transition, applied to a much greater future deliverance and restoration, of which Joshua and his companions, delivered now, are declared to be figures or types; for that the Messiah or Branch, the great high priest typified by Joshua, would be manifested; and, like the principal stone represented in the vision, become the chief corner stone of his Church; that the all-seeing eye of God would constantly guard it; and that by his atonement he would procure for it peace and pardon, Zec_3:8-10. — Clarke 

Zechariah 3 - The vision in the foregoing chapter gave assurances of the re-establishing of the civil interests of the Jewish nation, the promises of which terminated in Christ. Now the vision in this chapter concerns their church-state, and their ecclesiastical interests, and assures them that they shall be put into a good posture again; and the promises of this also have an eye to Christ, who is not only our prince, but the high priest of our profession, of whom Joshua was a type. Here is,  I. A vision relating to Joshua, as the representative of the church in his time, representing the disadvantages he laboured under, and the people in him, with the redress of the grievances of both.  1. He is accused by Satan, but is brought off by Christ (Zec_3:1, Zec_3:2).  2. He appears in filthy garments, but has them changed (Zec_3:3-5).  3. He is assured of being established in his office if he conduct himself well (Zec_3:6, Zec_3:7).  II. A sermon relating to Christ, who is here called “The branch,” who should be endued with all perfections for his undertaking, should be carried triumphantly through it, and by whom we should have pardon and peace (Zec_3:8-10). — Henry 

Zec 3:1-5 

The angel showed Joshua, the high priest, to Zechariah, in a vision. Guilt and corruption are great discouragements when we stand before God. By the guilt of the sins committed by us, we are liable to the justice of God; by the power of sin that dwells in us, we are hateful to the holiness of God. Even God's Israel are in danger on these accounts; but they have relief from Jesus Christ, who is made of God to us both righteousness and sanctification. Joshua, the high priest, is accused as a criminal, but is justified. When we stand before God, to minister to him, or stand up for God, we must expect to meet all the resistance Satan's subtlety and malice can give. Satan is checked by one that has conquered him, and many times silenced him. Those who belong to Christ, will find him ready to appear for them, when Satan appears most strongly against them. A converted soul is a brand plucked out of the fire by a miracle of free grace, therefore shall not be left a prey to Satan. Joshua appears as one polluted, but is purified; he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus, and by the Spirit of our God. Israel now were free from idolatry, but there were many things amiss in them. There were spiritual enemies warring against them, more dangerous than any neighbouring nations. Christ loathed the filthiness of Joshua's garments, yet did not put him away. Thus God by his grace does with those whom he chooses to be priests to himself. The guilt of sin is taken away by pardoning mercy, and the power of it is broken by renewing grace. Thus Christ washes those from their sins in his own blood, whom he makes kings and priests to our God. Those whom Christ makes spiritual priests, are clothed with the spotless robe of his righteousness, and appear before God in that; and with the graces of his Spirit, which are ornaments to them. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, Rev_19:8. Joshua is restored to former honours and trusts. The crown of the priesthood is put on him. When the Lord designs to restore and revive religion, he stirs up prophets and people to pray for it.

Zec 3:6-10 

All whom God calls to any office he finds fit, or makes so. The Lord will cause the sins of the believer to pass away by his sanctifying grace, and will enable him to walk in newness of life. As the promises made to David often pass into promises of the Messiah, so the promises to Joshua look forward to Christ, of whose priesthood Joshua's was a shadow. Whatever trials we pass through, whatever services we perform, our whole dependence must rest on Christ, the Branch of righteousness. He is God's servant, employed in his work, obedient to his will, devoted to his honour and glory. He is the Branch from which all our fruit must be gathered. The eye of his Father was upon him, especially in his sufferings, and when he was buried in the grave, as the foundation-stones are under ground, out of men's sight. But the prophecy rather denotes the attention paid to this precious Corner-stone. All believers, from the beginning, had looked forward to it in the types and predictions. All believers, after Christ's coming, would look to it with faith, hope, and love. Christ shall appear for all his chosen, as the high priest when before the Lord, with the names of all Israel graven in the precious stones of his breastplate. When God gave a remnant to Christ, to be brought through grace to glory, then he engraved this precious stone. By him sin shall be taken away, both the guilt and the dominion of it; he did it in one day, that day in which he suffered and died. What should terrify when sin is taken away? Then nothing can hurt, and we sit down under Christ's shadow with delight, and are sheltered by it. And gospel grace, coming with power, makes men forward to draw others to it. — MHCC

Zec 3:1-7 

There was a Joshua that was a principal agent in the first settling of Israel in Canaan; here is another of the same name very active in their second settlement there after the captivity; Jesus is the same name, and it signifies Saviour; and they were both figures of him that was to come, our chief captain and our chief priest. The angel that talked with Zechariah showed him Joshua the high priest; it is probable that the prophet saw him frequently, that he spoke to him, and that there was a great intimacy between them; but, in his common views, he only saw how he appeared before men; if he must know how he stands before the Lord, it must be shown him in vision; and so it is shown him. And men are really as they are with God, not as they appear in the eye of the world. He stood before the angel of the Lord, that is, before Christ, the Lord of the angels, to whom even the high priests themselves, of Aaron's order, were accountable. He stood before the angel of the Lord to execute his office, to minister to God under the inspection of the angels. He stood to consult the oracle on the behalf of Israel, for whom, as high priest, he was agent. Guilt and corruption are our two great discouragements when we stand before God. By the guilt of the sins committed by us we have become obnoxious to the justice of God; by the power of the sin that dwells in us we have become odious to the holiness of God. All God's Israel are in danger upon these two accounts. Joshua was so here, for the law made men priests that had infirmity, Heb_7:28. And, as to both, we have relief from Jesus Christ, who is made of God to us both righteousness and sanctification.

 
Zechariah 3


 1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. 2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: [is] not this a brand plucked out of the fire? {Jude 1:9;} 3 Now Joshua was clothed with filthy garments, and stood before the angel. 4 And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. {Mic 7:18;} 5 And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by. 6 And the angel of the LORD protested unto Joshua, saying, 7 Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.
 8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they [are] men wondered at: for, behold, I will bring forth my servant the BRANCH. {Isa 4:2; Isa 11:1; Jer 23:5; Jer 33:15; Zech 6:12;} 9 For behold the stone that I have laid before Joshua; upon one stone [shall be] seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day. 10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.

(2.) He is sent to the nations that spoiled them, to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion, Isa_34:8. He is sent to shake his hand upon them, to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron and dash them in pieces like a potter's vessel, Psa_2:9. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants, shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther's time this was fulfilled, when the Jews had rule over those that hated them (Est_9:1), and often in the time of the Maccabees. The promise is further fulfilled in Christ's victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly, Col_2:15. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool, Psa_110:1; Rev_3:9. (3.) What he will do for his church shall be an evident proof of God's tender care of it and affection to it: He that touches you touches the apple of his eye. This is a high expression of God's love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Psa_17:8 ), Keep me as the apple of thy eye; and engages them to do as Solomon directs (Pro_7:2), to keep his law as the apple of their eye. Some understand it thus: “He that touches you touches the apple of his own eye; whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves.” (4.) It shall be an evident proof of Christ's mission: You shall know that the Lord of hosts has sent me to be the protector of his church, that the promises made to the church are yea and amen in him. Christ's victory over our spiritual enemies proves that the Father sent him and was with him. — Henry 

Zec 2:10-13 

Here is, I. Joy proclaimed to the church of God, to the daughter of Zion, that had separated herself from the daughter of Babylon. The Jews that had returned were in distress and danger, their enemies in the neighbourhood were spiteful against them, their friends that remained in Babylon were cool towards them, shy of them, and declined coming in to their assistance; and yet they are directed to sing, and to rejoice even in tribulation. Note, Those that have recovered their purity, and integrity, and spiritual liberty, though they have not yet recovered their outward prosperity, have reason to sing and rejoice, to give glory to God and take comfort to themselves.

I. God will have a people among them. If their brethren in Babylon will not come to them, those of other nations shall, and shall replenish Jerusalem and the cities of Judah: Many nations shall be joined to the Lord in that day that are now at a distance from him and strangers to him. The Jewish nation, after the captivity, multiplied very much, by the accession of proselytes to it, that were naturalized, and were entitled to all the privileges of native Israelites, and perhaps they were equal in number; and therefore Paul mentions it as an honour to him which many Jews had not, that he was of the tribe of Benjamin, a Hebrew of the Hebrews, Phi_3:5. And this was an earnest of the bringing in of the Gentiles into the christian church and in that this and other similar promises were to have their full accomplishment. It was therefore strange that that should be so great an offence to the Jews, as we find it was in the apostles' times, which was promised them as a blessing in the prophets' times - that many nations should be joined to the Lord. And, as there had been one law, so should there be one gospel for the stranger and for those born in the land; whatever nation they come from, when they join themselves to the Lord, they shall be my people, as dear to God as ever Israel had been. Note, God will own those for his people who with purpose of heart join themselves to him; and, when many do so, we ought to look upon them, not with a jealous eye, but with a joyful one. Angels rejoice, and therefore so should the daughter of Zion, when many nations are joined to the Lord.

II. They shall have his presence among them: Sing and rejoice, for I come. Those to whom God comes have reason to rejoice, for he will be to them their chief joy. God will come, not to make them a visit only, but to reside with them and preside over them: I will dwell in the midst of thee (Zec_2:10), and it is repeated (Zec_2:11), because it was to have a double accomplishment, 1. In the dedication of the temple, in their regularly observing all God's institutions there and God's owning them therein. Those have God dwelling in the midst of them that have his ordinances administered in their purity, and a divine power going along with them; with these tokens of God's presence the Jewish church was blessed, after this, as much as ever. 2. In the incarnation of Christ. He that here promises to dwell among them is that Lord whom the Lord of hosts has sent (Zec_2:11), and therefore must be the Lord Jesus, who came and dwelt in the midst of the Jewish nation, the eternal Word, that was made flesh, and dwelt among us. This was the great honour reserved for that nation in its last days; the promise of it effectually secured their continuance till it was accomplished. They could not be destroyed while that blessing was in them; and the prospect of it, according to the promise, was the great support and comfort of those who looked for redemption in Jerusalem. It is promised that when Christ comes and dwells among them they shall know that the Lord of hosts has sent him; all that were Israelites indeed were made to know it; sufficient proofs were given of it by the miracles Christ wrought, so that they might have known it, and yet there were those that perished in ignorance and unbelief, that would not know it, for, if they had known it, they would not have crucified the Lord of glory.

III. They shall have all their ancient dignities and privileges restored to them again, Zec_2:12. 1. Canaan shall be a holy land again, not polluted by sin as it had been formerly, not profaned by the enemies as it had been of late; it shall be an enclosure again, and not laid in common. 2. Judah shall be in this holy land, shall inhabit it, and enjoy the comfort of it, and no longer be lost and scattered in Babylon. 3. Judah shall be God's portion, which he will delight in, which shall be dear to him, by which he will be served, and in which he will be glorified. The Lord's portion is his people. 4. God will inherit Judah again as his portion, will claim his interest, and recover the possession out of the hands of those that had invaded his right. He will protect his people and govern them as a man does his inheritance, and will be at home among them. 5. He will choose Jerusalem again, as he had chosen it formerly, to put his name there; he will renew and confirm the choice, and continue it a chosen place, till it must resign its honours to the Jerusalem that is from above. Though the election seemed to be set aside for a while, yet it shall obtain.

II. Here is silence proclaimed to all the world besides, Zec_2:13. The daughter of Zion must sing, but all flesh must be silent. Observe here, 1. A very awful description of God's appearances for the relief of his people. He is raised up out of his holy habitation; as a man out of sleep (Psa_44:23; Psa_78:65), or as a man entering with resolution upon a business that he will go through with. Heaven is his holy habitation above; thence we must expect him to appear, Isa_64:1. His temple is so in this lower world; thence from between the cherubim he will shine forth, Psa_80:1. He is about to do something unusual, unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected. 2. A seasonable caution and direction at such a time: Be silent, O all flesh! before the Lord - before Christ and his grace (let not flesh object against the methods he takes) - before God and his providence; the enemies of the church shall be silenced; all iniquity shall stop her mouth. The friends of the church also must be silent. Leave it to God to take his own way, and neither prescribe to him what he should do nor quarrel with him whatever he does. Be still, and know that he is God. Stand still, and see his salvation. See Hab_2:20; Zep_1:7. Silently acquiesce in his holy will, and patiently wait the issue, as those who are assured that when God is raised up out of his holy habitation he will not retreat, nor sit down again, till he has accomplished his whole work. — Henry 

2. As safe and great as the presence of God can make it, Zec_2:5. (1.) It shall be safe, for God himself will be a wall of fire round about it. Jerusalem had no walls about it at this time, but lay naked and exposed; formerly, when it had walls, the enemies not only broke through them, but broke them down; but now God will be unto her a wall of fire. Some think it alludes to shepherds that made fires about their flocks, or travellers that made fires about their tents in desert places, to frighten wild beasts from them. God will not only make a hedge about them as he did about Job (Zec_1:10), not only make walls and bulwarks about them, Isa_26:1 (those may be battered down), not only be as the mountains round about them, Psa_125:2 (mountains may be got over), but he will be a wall of fire round them, which cannot be broken through, nor scaled, nor undermined, nor the foundations of it sapped, nor can it be attempted, or approached, without danger to the assailants. God will not only make a wall of fire about her, but he will himself be such a wall; for our God is a consuming fire to his and his church's enemies. He is a wall of fire, not on one side only, but round about on every side. (2.) It shall be great, for God himself will be the glory in the midst of it. His temple, his altar, shall be set up and attended there, and his institutions observed, and there then shall the tokens of his special presence and favour be, which will be the glory in the midst of them, will make them truly admirable in the eyes of all about them. God will have honour from them, and put honour upon them. Note, Those that have God for their God have him for their glory; those that have him in the midst of them have glory in the midst of them, and thence the church is said to be all glorious within. And those persons and places that have God to be the glory in the midst of them have him for a wall of fire round about them, for upon all that glory there is, and shall be, a defence, Isa_4:5. Now all this was fulfilled in part in Jerusalem, which in process of time became a very flourishing city, and made a very great figure in those parts of the world, much beyond what could have been expected, considering how low it was brought and how long it was ere it recovered itself; but it was to have its full accomplishment in the gospel-church, which is extended far, as towns without walls, by the admission of the Gentiles into it, and which has God, the Son of God, for its prince and protector. — Henry 

Zec 2:6-9 

One would have thought that Cyrus's proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, staid behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est - My country is every spot where I feel myself happy. They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause - a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Psa_137:1-9) in their captivity, for they had forgotten thee, O Jerusalem! and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (Zec_2:6): Ho! ho! come forth, and flee from the land of the north, saith the Lord. This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God's people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them. When Zion is enlarged, to make room for all God's Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee with all speed, and lose no time. Escape for thy life; look not behind thee. To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (Zec_2:6): “I have spread you abroad as the four winds of heaven, sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another.” God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God's being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, “Deliver thyself, O Zion! flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham.” Zec_2:7. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves, to loose ourselves from the bands of our necks (Isa_52:2), and, since we are under grace, to resolve that sin shall not have dominion over us, Zion herself is here said to dwell with the daughter of Babylon, because many of the precious sons of Zion dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins and in her plagues; and therefore, “Come out of her, my people, Rev_18:4. Deliver thyself, O Zion! by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land.” Those that would be found among the generation of God's children must save themselves from the untoward generation of this world; it was St. Peter's charge to his new converts, Act_2:40. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, Zec_2:8, Zec_2:9. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. “And we might as well sit still” (think they) “as rise up and fall.” In answer to this objection, the angel that talked with the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts, of all the hosts of heaven and earth, in both which he has a sovereign power, says, He (that is, the Father) has sent me. Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him. (1.) He is sent after the glory. After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory, Rom_9:4. And he was himself the glory of his people Israel. But after the glory, after his care of them, he is sent to the nations, to be a light to lighten the Gentiles, by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself.

Zechariah 2 - 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.  — Gill

Zechariah 2 - In this chapter we have,  I. Another vision which the prophet saw, not for his own entertainment, but for his satisfaction and the edification of those to whom he was sent (Zec_2:1, Zec_2:2).  II. A sermon upon it, in the rest of the chapter,  1. By way of explication of the vision, showing it to be a prediction of the replenishing of Jerusalem and of its safety and honour (Zec_2:3-5).  2. By way of application. Here is,  (1.) A use of exhortation to the Jews that were yet in Babylon, pressing them to hasten their return to their own land, (Zec_2:6-9).  (2.) A use of consolation tot hose that were returned, in reference to the many difficulties they had to struggle with (Zec_2:10-12).  (3.) A use of caution to all not to prescribe to God, or limit him, but patiently to wait for him (Zec_2:13). — Henry 

Zec 2:1-5 

The Son of David, even the Man Christ Jesus, whom the prophet sees with a measuring line in his hand, is the Master-Builder of his church. God notices the extent of his church, and will take care that whatever number of guests are brought to the wedding-supper, there shall be room. This vision means well to Jerusalem. The walls of a city, as they defend it, so they straiten its inhabitants; but Jerusalem shall be extended as freely as if it had no walls at all, yet shall be as safe as if it had the strongest walls. In the church of God there yet is room for other multitudes, more than man can number. None shall be refused who trust in Christ; and He never shuts out from heaven one true member of the church on earth. God will be a Wall of fire round them, which can neither be broken through nor undermined, nor can it be assailed without danger to those who attack. This vision was to have its full accomplishment in the gospel church, which is extended by admitting the Gentiles into it; and which has the Son of God for its Prince and Protector; especially in the glorious times yet to come.

Zec 2:6-9 

If God will build Jerusalem for the people and their comfort, they must inhabit it for him and his glory. The promises and privileges with which God's people are blessed, should engage us to join them, whatever it costs us. When Zion is enlarged to make room for all God's Israel, it is the greatest madness for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man may be easy in worldly matters. Escape for thy life, look not behind thee. Christ has proclaimed that deliverance to the captives, which he has himself wrought out, and it concerns every one to resolve that sin shall not have dominion over him. Those who would be found among God's children, must save themselves from this world, see Act_2:40. What Christ will do for his church, shall be an evident proof of God's care and affection. He that touches you, touches the apple of his eye. This is a strong expression of God's love to his church. He takes what is done against her as done against the tenderest part of the eye, to which the least touch is a great offence. Christ is sent to be the Protector of his church.

Zec 2:10-13 

Here is a prediction of the coming of Christ in human nature. Many nations in that day would renounce idolatry, and God will own those for his people who join him with purpose of heart. Glorious times are foretold as a prophecy of our Lord's coming and kingdom. God is about to do something unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected. Silently submit to his holy will, and patiently wait the event; assured that God will complete all his work. He will ere long come to judgment, to complete the salvation of his people, and to punish the inhabitants of the earth for their sins. — MHCC

Zec 2:1-5 

This prophet was ordered, in God's name, to assure the people (Zec_1:16) that a line should be stretched forth upon Jerusalem. Now here we have that promise illustrated and confirmed, that the prophet might deliver that part of his message to the people with the more clearness and assurance.

I. He sees, in a vision, a man going to measure Jerusalem (Zec_2:1, Zec_2:2): He lifted up his eyes again, and looked. God had shown him that which was very encouraging to him, (Zec_1:20), and therefore now he lifted up his eyes again and looked. Note, The comfortable sights which by faith we have had of God's goodness made to pass before us should engage us to lift up our eyes again, and to search further into the discoveries made to us of the divine grace; for there is still more to be seen. In the close of the foregoing chapter he had seen Jerusalem's enemies baffled and broken, so that now he begins to hope she shall not be ruined. But that is not enough to make her happy, and therefore that is not all that is promised. Here is more carpenter's work to be done. When David had resolved to cut off the horns of the wicked he engaged likewise that the horns of the righteous should be exalted, Psa_75:10. And so does the Son of David here; for he is the man, even the man Christ Jesus, whom the prophet sees with a measuring line in his hand; for he is the master builder of his church (Heb_3:3), and he builds exactly by line and level. Zechariah took the boldness to ask him whither he was going and what he designed to do with that measuring line. And he readily told him that he was going to measure Jerusalem, to take a particular account of the dimensions of it each way, that it might be computed what was necessary for the making of a wall about it, and that it might appear, by comparing its dimensions with the vast numbers that should inhabit it, what additions were necessary to be made for the receiving and containing of them; when multitudes flock to Jerusalem (Isa_60:4) it is time for her to enlarge the place of her tent, Isa_54:2. Note, God takes notice of the extent of his church, and will take care that, when ever so many guests are brought in to the wedding supper, still there shall be room, Luk_14:22. In the New Jerusalem, my Father's house above, there are many mansions.

II. He is informed that this vision means well to Jerusalem, that the measuring line he saw was not a line of confusion (as that Isa_34:11), not a line to mete out for destruction, as when God purposed to destroy the wall of the daughter of Zion he stretched out a line (Lam_2:8 ); but it is as when he divided the inheritance by line, Psa_78:55. The angel that talked with the prophet went forth, as he designed, to measure Jerusalem, but another angel went out to meet him, to desire that he would first explain this vision to the prophet, that it might not occasion him any uneasy speculations: Run, and speak to this young man (for, it seems, the prophet entered upon his prophecy when he was young, yet no man ought to despise his youth when God thus highly honoured it); he is a young man, not experienced, and may be ready to fear the worst; therefore bid him hope the best; tell him that Jerusalem shall be both safe and great, 1. As safe and great as numbers of men can make it (Zec_2:4): Jerusalem shall be inhabited as towns without walls; the inhabitants of it shall increase, and multiply, and replenish it to admiration, so that it shall extend itself far beyond the present dimensions which now there is an account taken of. The walls of a city, as they defend it, so they straiten and confine it, and keep its inhabitants from multiplying beyond such a pitch; but Jerusalem, even when it is walled, to keep off the enemy, shall be inhabited as towns without walls. The city shall be in a manner lost in the suburbs, as London is, where the out-parishes are more populous than those within the walls. So shall it be with Jerusalem; it shall be extended as freely as if it had no walls at all, and yet shall be as safe as if it had the strongest walls, such a multitude of men (which are the best walls of a city) shall there be therein, and of cattle too, to be not only food, but wealth too, for those men. Note, The increase of the numbers of a people is a great blessing, is a fruit of God's blessing on them and an earnest of further blessings, Psa_107:38. They are multiplied, for he blesses them.

 
Zechariah 2
  1 2 3 4 5 6 7 8 9 10 11 12 13 14

 1 I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. 2 Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what [is] the breadth thereof, and what [is] the length thereof. 3 And, behold, the angel that talked with me went forth, and another angel went out to meet him, 4 And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited [as] towns without walls for the multitude of men and cattle therein: 5 For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her.
 
6 Ho, ho, [come forth], and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD. 7 Deliver thyself, O Zion, that dwellest [with] the daughter of Babylon. 8 For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. 9 For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

 10 Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD. {Lev 26:12; Ezek 37:27; 2Cor 6:16;} 11 And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee. 12 And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. 13 Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.

[5.] That all this will be the fruit of God's preventing distinguishing favour: He shall yet choose Jerusalem, shall renew his choice, renew his covenant, shall make it appear that he has chosen Jerusalem. As he first built them up into a people when he brought them out of Egypt, so he will now rebuild them, when he brings them out of Babylon, not for any worthiness of theirs, but in pursuance of his own choice, Deu_7:7, Deu_7:8. Jerusalem is the city he has chosen, and he will not cast it off. — Henry 

Zec 1:18-21 

It is the comfort and triumph of the church (Isa_59:19) that when the enemy shall come in like a flood, with mighty force and fury, then the Spirit of the Lord shall lift up a standard against him. Now, in this vision (the second which this prophet had), we have an illustration of that, God's Spirit making a stand, and making head, against the formidable power of the church's adversaries.

I. We have here the enemies of the church bold and daring, and threatening to be its death, to cut off the name of Israel; such the people of God had lately been insulted by: I looked and behold four horns (Zec_1:18 ), which are explained Zec_1:19. They are the horns which have scattered Judah, Israel, and Jerusalem, that is, the Jews both in the country and in the city, because they were the Israel of God. They have tossed them (so some read it), as furious bulls with their horns toss that which they are enraged at. They have scattered them, so that no man did lift up his head, Zec_1:21. No man durst show his face for fear of them, much less give them any opposition, or make head against them. They are horns, denoting their dignity and dominion - horns exalted, denoting also their strength, and power, and violence. They are four horns, for the Jews are surrounded with them on every side; when they avoid one horn that pushes at them they run upon another. The men of Judah and the inhabitants of Jerusalem, and many of Israel that joined themselves to them, set about the building of the temple; but the enemies of that work from all sides pushed at them, and drove them from it. Rehum, and Shimshai, and the other Samaritans that opposed the building of the temple, were these horns, Ezr_4:8. So were Sanballat and Tobiah, and the Ammonites and Arabians, that opposed the building of the wall, Neh_4:7. Note, The church's enemies have horns, and use them to the hindrance of every good work. The great enemy of the New Testament church has seven heads and ten horns (Rev_17:3), so that those who endeavour to do the church any service must expect to be pushed at.

II. We have here the friends of the church active and prevailing. The prophet did himself lift up his eyes and see the four horns, and saw them so formidable that he began to despair of the safety of every good man, and the success of every good work; but the Lord then showed him four carpenters, or smiths, who were empowered to cut off these horns, Zec_1:20, Zec_1:21. With an eye of sense we see the power of the enemies of the church; look which way we will, the world shows us that. But it is with an eye of faith that we see it safe, notwithstanding; it is the Lord that shows us that, as he opened the eyes of the prophet's servant to see the angelic guards round about his master, 2Ki_6:17. Observe, Those that were to fray or break the horns of the Gentiles, and to cast them out, were, 1. Carpenters or smiths (for they are supposed by some to have been horns of iron), men who had skill and ability to do it, whose proper business it was, and who understood their business and had tools at hand to do it with. Note, God calls those to serve the interests of his church whom he either finds, or makes, fit for it. If there be horns (which denote the force and fury of beasts) against the church, there are carpenters (which denote the wisdom and forecast of men) for the church, by which they find ways to master the strongest beasts, for every kind of beasts is tamed, and has been tamed, of mankind, Jam_3:7. 2. They were four carpenters, as many horns so many hands to saw them off. Note, Which way soever the church is threatened with mischief, and opposition given to its interests, God can find out ways and means to check the force, to restrain the wrath, and make it turn to his praise. Some by these four carpenters understand Zerubbabel and Joshua, Ezra and Nehemiah, who carried on the work of God in spite of the opposition given to it. Those horned beasts broke into God's vineyard to tread it down; but the good magistrates and the good ministers whom God raised up, though they had not power to cut off the horns of the wicked (as David did, Psa_75:5, Psa_75:10), yet frightened them and cast them out. Note, When God has work to do he will raise up some to do it and others to defend it and protect those that are employed in the doing of it. — Henry 

 It is well for us that good angels bestir themselves as much to do good, and that here in this earth we have guardians going about continually seeking to do us a kindness, as we have adversaries which, as roaring lions, go about continually, seeking to devour us. Though holy angels in this earth meet with a great deal that is disagreeable, yet, while they are going on God's errands, they hesitate not to walk to and fro through it. Their own habitation, which those that fell liked not, they will like the better when they return.

(2.) We find the world of mankind here very careless: All the earth sits still, and is at rest, while all the church is made uneasy, tossed with tempests and not comforted. Those that are strangers to the church are secure; those that are enemies to it are successful. The Chaldeans and Persians dwell at ease, while the poor Jews are continually alarmed; as when the king and Haman sat down to drink, but the city Shushan was perplexed. The children of men are merry and jovial, but none grieve for the affliction of God's children. Note, It is sad to think what a deep sleep the world is cast into, what a spirit of slumber has seized the generality of mankind, that are under God's wrath and Satan's power, and yet secure and unconcerned! They sit still and are at rest, Luk_17:26, etc.

2. He heard Christ's intercession with the Father for his afflicted church, Zec_1:12. The angels related the posture of affairs in this lower world, but we read not of any prayers they made for the redress of the grievances they had made a remonstrance of. No; it is the Angel among the myrtle-trees that is the great intercessor. Upon the report of the angels he immediately turned heavenward, and said, Lord, wilt thou not have mercy on thy church? (1.) The thing he intercedes for is mercy; as Psa_85:7, Show us thy mercy, O Lord! Note, God's mercy is all in all to the church's comfort; and all his mercy must be hoped for through Christ's mediation. (2.) The thing he complains of is the delay of this mercy: How long wilt thou not have mercy! He knows that mercies through him shall be built up for ever (Psa_89:2), but thinks it long that the building is deferred. (3.) The objects of compassion recommended to the divine mercies are, Jerusalem, the holy city, and the other cities of Judah that were now in ruins; for God had had indignation against them now threescore and ten years. He mentions seventy years because that was the time fixed in the divine councils for the continuance of the captivity; so long the indignation lasted, and though now for a little space grace had been shown them from the Lord their God, to give them some reviving (Ezr_9:8 ), yet the scars of those seventy years' captivity still remained so deep, so painful, that this is the melancholy string they still harp upon - the divine indignation during those seventy years. Dr. Lightfoot thinks that whereas the seventy years of the captivity were reckoned from Jehoiakim's fourth year, and ended in the first of Cyrus, these seventy years are to be computed from the eleventh of Zedekiah, when Jerusalem and the temple were burnt, about nineteen years after the first captivity, and which ended in this second year of Darius Hystaspes, about seventeen years after Cyrus's proclamation, as that seventy years mentioned Zec_7:5 was about nineteen years after; the captivity went off, as it came on, gradually. “Lord, we are still under the burden of the seventy years' wrath, and wilt thou be angry with us for ever?”

3. He heard a gracious reply given to this intercession of Christ's for his church; for it is a prevailing intercession, always acceptable, and him the Father heareth always (Zec_1:13): The Lord answered the angel, this angel of the covenant, with good words and comfortable words, with promises of mercy and deliverance, and the perfecting of what he had begun in favour to them. These were comfortable words to Christ, who is grieved in the grievances of his church, and comfortable to all that mourn with Zion. God often answers prayer with good words, when he does not immediately appear in great works; and those good words are real answers to prayer. Men's good words will not feed the body (Jam_2:16), but God's good words will feed the faith, for saying and doing with him are not two things, though they are with us.

4. He heard that reply which was given to the angel repeated to himself, with a commission to publish it to the children of his people, for their comfort. The revelation of Jesus Christ which God gave to him he signified to his servant John, and by him to the churches, Rev_1:1, Rev_1:4. Thus all the good words and comfortable words of the gospel we receive from Jesus Christ, as he received them from the Father, in answer to the prayer of his blood, and his ministers are appointed to preach them to all the world. Now that God would speak comfortably to Jerusalem, Zechariah is the voice of one crying in the wilderness, Prepare you the way of the Lord. The voice said, Cry. Cry then. The prophets must now cry as loudly to show God's people their comforts as ever they did formerly to show them their transgressions, Isa_40:2, Isa_40:3, Isa_40:6. And if he ask, What shall I cry? he is here instructed. (1.) He must proclaim the wrath God has in store for the enemies of Jerusalem. He is jealous for Zion with great jealousy, Zec_1:14. He takes himself to be highly affronted by the injuries and indignities that are done to his church, as he had been formerly by the iniquities found in his church. The earth sat still and was at rest (Zec_1:11), not relenting at all, nor showing the least remorse, for all the mischief they had done to Jerusalem, as Joseph's brethren, who, when they had sold him, sat down to eat bread; and this God took very ill (Zec_1:15): I am very sorely displeased with the heathen, that are at ease, and have no concern for the afflicted church. Much more will he be displeased with those that are at ease in Zion (Amo_6:1), with Zion's own sons, that sympathize not with her in her sorrows. But this was not all; they were not only not concerned for her, but they were concerned against her: I was but a little displeased with my people, and designed to correct them moderately, but those that were employed as instruments of the correction cast off all pity, and with the greatest rage and malice helped forward the affliction and added to it, persecuting those whom God had smitten (Psa_69:26) and insulting over those whom he had troubled. See Isa_47:6; Isa_10:5; Eze_25:12, Eze_25:15. Note, God is displeased with those who help forward the affliction even of such as suffer justly; for true humanity, in such a case, is good divinity. (2.) He must proclaim the mercy God has in store for Jerusalem and the cities of Judah, Zec_1:16. He must cry, “Thus saith the Lord, I have returned to Jerusalem with mercies. I was going away in wrath, but I am now returning in love. Cry yet to the same purport,” Zec_1:17. There must now be line upon line for consolation, as formerly there had been for conviction. The Lord, even the Lord of hosts, assures them, [1.] That the temple shall be built that is now but in the building. This good work which they are now about, though it meet with much discouragement, shall be perfected, and they shall have the tokens of God's presence, and opportunities of conversing with him, and worshipping him, as formerly. Note, It is good news indeed to any place to hear that God will build his house in it. [2.] That Jerusalem shall again be built as a city compact together, which had formerly been its glory, Psa_122:3. A line shall be stretched forth upon Jerusalem, in order to the rebuilding of it with great exactness and uniformity. [3.] That the nation shall again become populous and rich, though now diminished and impoverished. Not only Jerusalem, but other cities that are reduced and lie in a little compass, shall yet spread abroad, or be diffused; their suburbs shall extend far, and colonies shall be transplanted from them; and this through prosperity: they shall be so numerous, and so wealthy, that there shall not be room for them; they shall complain that the place is too strait, Isa_49:20. As they had been scattered and spread abroad, through their calamities, so they should now be through their prosperity. Let thy fountains be dispersed, Pro_5:16. The cities that should thus increase God calls his cities; they are blessed by him, and they are fruitful and multiply, and replenish the land. [4.] That all their present sorrows should not only be balanced, but for ever silenced, by divine consolations: The Lord shall yet comfort Zion. Yet at length, though her griefs and grievances may continue long, God has comforts in reserve for Zion and all her mourners.

(4.) “What were the effects of the word which God spoke to them by his prophets, Zec_1:6. The preachers died, and the hearers died, but the word of God died not; that took effect, and not one iota or tittle of it fell to the ground.” As the rain and snow from heaven, it shall not return void, Isa_55:11. He appealed to themselves; they knew very well, [1.] That the judgments God had threatened were executed upon their fathers, and they were made to feel what they would not believe and fear: “My statutes which I commanded my servants the prophets, the precepts with the penalties annexed, which I charged them with the delivery of, did they not take hold of your fathers?” Though God's prophets could not fasten convictions upon them, the calamities threatened overtook them, and they could not escape them, nor get out of the reach of them. God's words took hold of them as the bailiff arrests the debtor, and takes him in execution for contempt. Note, The unbelief of man cannot make the threatenings of God's word of no effect, but, sooner or later, they will take place, if the prescribed course be not taken to prevent the execution of them. God's anger will certainly take hold of those that will not be taken hold of by his authority; for when he judges he will overcome. [2.] That they themselves could not but own the accomplishment of the word of God in the judgments of God that were upon them, and that therein he was righteous, and had done them no wrong: They returned, and said (they changed their mind, and when it was too late to prevent the ruin of their nation they acknowledged), Like as the Lord of hosts thought to do unto us according to our ways and doings, to reckon with us for them, so has he dealt with us, and we must acknowledge both his truth and his justice, must blame ourselves only, and have no blame to lay to him. Sero sapiunt Phryges - It is late before the Phrygians become wise. This after-wit, as it is a proof of the truth of God, so it is a proof of the folly of men, who will look no further than they can see. They would never be persuaded to say in time, “God will be as good as his word, for he is faithful; he will deal with us according to our deserts, for he is righteous.” But now they see both plainly enough when the sentence is executed; now he that runs may read, and publish the exact agreement that appears between the present providences and the former predictions which then were slighted, between the present punishments and the former sins which then were persisted in. Now they cannot but say, The Lord is righteous, Dan_9:11-13. — Henry  

Zec 1:7-17  

We not come to visions and revelations of the Lord; for in that way God chose to speak by Zechariah, to awaken the people's attention, and to engage their humble reverence of the word and their humble enquiries into it, and to fix it the more in their minds and memories. Most of the following visions seem designed for the comfort of the Jews, now newly returned out of captivity, and their encouragement to go on with the building of the temple. The scope of this vision (which is as an introduction to the rest) is to assure the Jews of the care God took of them, and the eye of his providence that was upon them for good, now in their present state, when they seem to be deserted, and their case deplorable. The vision is dated (Zec_1:7) the twenty-fourth day of the eleventh month, three months after he preached that sermon (Zec_1:1), in which he calls them to repentance from the consideration of God's judgments. Finding that that sermon had a good effect, and that they returned to God in a way of duty, the assurances he had given them are confirmed, that God would return to them in a way of mercy. Now observe here,

I. What the prophet saw, and the explication of that. 1. He saw a grove of myrtle-trees, a dark shady grove, down in a bottom, hidden by the adjacent hills, so that you were not aware of it till you were just upon it. This represented the low, dark, solitary, melancholy condition of the Jewish church at this time. They were over-topped by all their neighbours, buried in obscurity; what friends they had were hidden, and there appeared no way of relief and succour for them. Note, The church has not been always visible, but sometimes hidden, as the woman in the wilderness, Rev_12:6. 2. He saw a man mounted upon a red horse, standing in the midst of this shady myrtle-grove. This man is no other than the man Christ Jesus, the same that appeared to Joshua with his sword drawn in his hand as captain of the host of the Lord (Jos_5:13, Jos_5:14) and to John with his bow and his crown, Rev_6:2. Though the church was in a low condition, yet Christ was present in the midst of it. Was it hidden by the hills? He was much more hidden in the myrtle-grove, yet hidden as in an ambush, ready to appear for the seasonable relief of his people, to their happy surprise. Compare Isa_45:15, Verily thou art a God that hidest thyself, and yet Israel's God and Saviour at the same time, their Holy One in the midst of them. He was riding, as a man of war, as a man in haste, riding on the heavens for the help of his people, Deu_33:26. He rode on a red horse, either naturally so or dyed red with the blood of war, as this same victorious prince appeared red in his apparel, Isa_63:1, Isa_63:2. Red is a fiery colour, denoting that he is jealous for Jerusalem (Zec_1:14) and very angry at her enemies. Christ, under the law, appeared on a red horse, denoting the terror of that dispensation, and that he had yet his conflict before him, when he was to resist unto blood. But, under the gospel, he appears on a white horse (Rev_6:2. and again Rev_19:11), denoting that he has now gained the victory, and rides in triumph, and hangs out the white, not the bloody flag. 3. He saw a troop of horse attending him, ready to receive and obey his orders: Behind him there were some red horses, and some speckled, and some white, angels attending the Lord Jesus, ready to be employed by him for the service of his church, some in acts of judgment, others of mercy, others in mixed events. Note, The King of the church has angels at command, not only to do him honour, but to minister for the good of those that are his. 4. He enquired into the signification of this vision. He had an angel talking with him, as his instructor, besides those he saw in the vision; so had Ezekiel (Eze_40:3), and Daniel, Dan_8:16. Zechariah asked him (Zec_1:9), O my Lord! what are these? And, it should seem this angel that talked with him was Christ himself, the man on the red horse, whom the rest were attendants on; to him immediately Zechariah addresses himself. Would we be acquainted with the mysteries of the kingdom of heaven, we must make our application, not to angels (they are themselves learners), but to Christ himself, who is alone able to take the book, and open the seals, Rev_5:7. The prophet's question implies a humble acknowledgment of his own ignorance and an earnest desire to be informed. O let me know what these are! This he desired, not for the satisfying of his curiosity, but that he might be furnished with something proper for the comfort and encouragement of the people of God, in their present distress. 5. He received from the angel that talked with him (Zec_1:9), and from the man that stood among the myrtle-trees (Zec_1:10), the interpretation of this vision. Note, Jesus Christ is ready to instruct those that are humbly desirous to be taught the things of God. He immediately said, I will show thee what these are. What knowledge we have, or may have, concerning the world of spirits, we are indebted to Christ for. The account given him was, These are those whom the Lord has sent: they are his messengers, his envoys, appointed (as his eyes are said to do, 2Ch_16:9) to walk, to run, to fly swiftly through the earth, to observe what is done in it and to execute the divine commands. God needs them not, but he is pleased to employ them, and we need the comfort arising from the doctrine of their administration.

II. What the prophet heard, and what instructions were thereby given him. Faith comes by hearing, and, generally, in visions there was something said.

1. He heard the report or representation which the angels made to Christ of the present state of the world, Zec_1:11. They had been out abroad, as flying posts (being hastened by the King of kings' commandment, Est_3:15), and, having returned, they give this account to the Angel that stood among the myrtle-trees (for to the Lord Jesus angels themselves are accountable): We have walked to and fro through the earth, and, behold all the earth sits still and is at rest. We are taught to pray that the will of God may be done by men on earth as it is done by the angels in heaven; and here we see what need we have to pray so, for it is far from being so. For, (1.) We find the world of angels here very busy. Those that are employed in the court above rest not day nor night from praising God, which is their business there; and those that are employed in the camp below are never idle, nor lose time; they are still ascending and descending upon the Son of man (Joh_1:51, as on Jacob's ladder, Gen_28:12); they are still walking to and fro through the earth. Thus active, thus industrious, Satan owns himself to be in doing mischief, Job_1:7.

2. The name and family of the prophet to whom the word of the Lord came; He was Zechariah, the son of Barachiah, the son of Iddo, and he was the prophet, as Haggai is called the prophet, Hag_1:1. For, though in former ages there was one Iddo a prophet (2Ch_12:15), yet we have no reason to think that Zechariah was of his progeny, or should be denominated from him. The learned Mr. Pemble is decidedly of opinion that this Zechariah, the son of Barachiah, is the same that our Saviour says was slain between the temple and the altar, perhaps many years after the rebuilding of the temple (Mat_23:35), and that our Saviour does not mean (as is commonly thought) Zechariah the son of Jehoiada, for why should Jehoiada be called Barachiah? And he thinks the manner of Christ's account persuades us to think so; for, reckoning up the innocent blood shed by the Jews, he begins at Abel, and ends even in the last of the holy prophets. Whereas, after Zechariah the son of Jehoiada, many prophets and righteous men were put to death by them. It is true there is no mention made in any history of their slaying this Zechariah, but Josephus might industriously conceal that shame of his nation. Perhaps what Zechariah spoke in his prophesying concerning Christ of his being sold, his being wounded in the house of his friends, and the shepherd being smitten, was verified in the prophet himself, and so he became a type of Christ. Probably, being assaulted by his persecutors, he took sanctuary in the court of the priests (and some think he was himself a priest), and so was slain between the porch and the altar.

II. The first-fruits of Zechariah's ministry. Before he came to visions and revelations, and delivered his prophetic discourses, he preached that which was plain and practical; for it is best to begin with that. Before he published the promises of mercy, he published calls to repentance, for thus the way of the Lord must be prepared. Law must be first preached, and then gospel. Now,

1. The prophet here puts them in mind of the controversy God had had with their fathers (Zec_1:2): “The Lord has been sorely displeased with your fathers, and has laid them under the tokens of his displeasure. You have heard with your ears, and your fathers have told you of it; you have seen with your eyes the woeful remains of it. God's quarrel with you has been of long standing, and therefore it is time for you to think of taking it up.” Note, The judgments of God, which those that went before us were under, should be taken as warnings to us not to tread in their steps, and calls to repentance, that we may cut off the entail of the curse and get it turned into a blessing.

2. He calls them, in God's name, to return to him, and make their peace with him, Zec_1:3. God by him says that to this backsliding people which he had often said by his servants the prophets: “Turn you to me in a way of faith and repentance, duty and obedience, and I will turn to you in a way of favour and mercy, peace and reconciliation.” Let the rebels return to their allegiance, and they shall be taken under the protection of the government and enjoy all the privileges of good subjects. Let them change their way, and God will change his. See Mal_3:7. But that which is most observable here is that God is called here the Lord of hosts three times: “Thus saith the Lord of hosts. It is he that speaks, and therefore you are bound to regard what he says.” Turn you to me, saith the Lord of hosts (this intimates the authority and obligation of the command), and I will turn to you, saith the Lord of hosts - this intimates the validity and value of the promise; so that it is no vain repetition. Note, The consideration of God's almighty power and sovereign dominion should both engage and encourage sinners to repent and turn to him. It is very desirable to have the Lord of hosts our friend and very dreadful to have him our enemy.

3. He warns them not to persist in their impenitence, as their fathers had done (Zec_1:4): Be you not as your fathers. Instead of being hardened in their evil courses by the example of their fathers' sins, let them rather be deterred from them by the example of their fathers' punishment. We are apt to be governed very much by precedent, and we are well or ill governed according to the use we make of the precedents before us. The same examples to some are a savour of life unto life, to others a savour of death unto death. Some argued, “Shall we be wiser than our fathers? They never minded the prophets, and why then should we mind them? They made laws against them, and why should we tolerate them?” But they are here taught how they should argue: “Our fathers slighted the prophets, and God was sorely displeased with them for it; therefore let us the more carefully regard what God says to us by his prophets.” “Review what is past, and observe,”

(1.) “What was the message that God sent by his servants the prophets to your fathers: The former prophets cried to your fathers. cried aloud, and did not spare, not spare themselves, not spare your fathers; they cried as men in earnest, as men that would be heard; they spoke not as from themselves, but in the name of the Lord of hosts; and this was the substance of what they said, the burden of every song, the application of every sermon - Turn you now from your evil ways, and from your evil doings; the very same that we now preach to you. Be persuaded to leave your sins; resolve to have no more to do with them. A speedy reformation is the only way to prevent an approaching ruin: Turn you now from sin to God without delay.”

(2.) “How little this message was regarded by your fathers: But they did not hear, they did not heed. They turned a deaf ear to these calls: They would not hearken unto me, saith the Lord. They would not be reclaimed, would not be ruled, by the word I sent them; say not then that you will do as your fathers did, for they did amiss;” see Jer_44:17. Note, We must not follow the examples of our dear fathers unless they were God's dear children, nor any further than they were dutiful and obedient to him.

(3.) “What has become both of your fathers and of the prophets that preached to them? They are all dead and gone,” Zec_1:5. [1.] Your fathers, where are they? The whole generation of them is swept away, and their place knows them no more. Note, When we think of our ancestors, that have gone through the world and gone out of it before us, we should think, Where are they? Here they were, in the towns and countries where we live, passing and repassing in the same streets, dwelling in the same houses, trading in the same shops and exchanges, worshipping God in the same churches. But where are they? They are somewhere still; when they died there was not an end of them. They are in eternity, in the world of spirits, the unchangeable world, to which we are hastening apace. Where are they? Those of them that lived and died in sin are in torment, and we are warned by Moses and the prophets, Christ and his apostles, to look to it that we come not to that place of torment, Luk_16:28, Luk_16:29. Those of them that lived and died in Christ are in paradise; and, if we live and die as they did, we shall be with them shortly, with them eternally. [2.] The prophets also, did they live for ever? No, they are gone too. The treasure is put into earthen vessels, the water of life into earthen pitchers, often cracked, and brought home broken at last. Christ is a prophet that lives for ever, but all other prophets have a period put to their office. Note, Ministers are dying men, and live not for ever in this world. They are to look upon themselves as such, and to preach accordingly, as those that must be silenced shortly, and know not which sermon may be the last. People are to look upon them as such, and to hear accordingly, as those that yet a little while have the light with them, that they may walk and work while they have the light. Oh that this weighty consideration had its due weight given it, that we are dying ministers dealing with dying people about the concerns of immortal souls and an awful eternity, which both they and we are standing upon the brink of! It concerns us to think of the prophets that are gone, that were before us of old, Jer_28:8. Those that were the glory of men withered and fell; but the word of the Lord endures for ever, 1Pe_1:24, 1Pe_1:25. The prophets that are now, do we live for ever? (so some read it); no, Haggai and Zechariah will not be long with you, and prophecy itself shall shortly cease. In another world both we and our prophets shall live for ever; and to prepare for that world ought to be our great care and business in this.

Zechariah 1 - 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.  — Gill


Zechariah 1 - In this chapter, after the introduction (Zec_1:1), we have,  I. An awakening call to a sinful people to repent of their sins and return to God (Zec_1:2-6).  II. Great encouragement given to hope for mercy.  1. By the vision of the horses (Zec_1:7-11).  2. By the prayer of the angel for Jerusalem, and the answer to that prayer (Zec_1:12-17).  3. By the vision of the four carpenters that were employed to cut off the four horns with which Judah and Jerusalem were scattered (Zec_1:18-21). — Henry 

Zec 1:1-6 

God's almighty power and sovereign dominion, should engage and encourage sinners to repent and turn to Him. It is very desirable to have the Lord of hosts for our friend, and very dreadful to have him for our enemy. Review what is past, and observe the message God sent by his servants, the prophets, to your fathers. Turn ye now from your evil ways, and from your evil doings. Be persuaded to leave your sins, as the only way to prevent approaching ruin. What is become of our fathers, and of the prophets that preached to them? They are all dead and gone. Here they were, in the towns and countries where we live, passing and repassing in the same streets, dwelling in the same houses, trading in the same shops and exchanges, worshipping God in the same places. But where are they? When they died, there was not an end of them; they are in eternity, in the world of spirits, the unchangeable world to which we hasten apace. Where are they? Those of them who lived and died in sin, are in torment. Those who lived and died in Christ, are in heaven; and if we live and die as they did, we shall be with them shortly and eternally. If they minded not their own souls, is that a reason why their posterity should ruin theirs also? The prophets are gone. Christ is a Prophet that lives for ever, but all other prophets have a period put to their office. Oh that this consideration had its due weight; that dying ministers are dealing with dying people about their never-dying souls, and an awful eternity, upon the brink of which both are standing! In another world, both we and our prophets shall live for ever: to prepare for that world ought to be our great care in this. The preachers died, and the hearers died, but the word of God died not; not one jot or title of it fell to the ground; for he is righteous.

Zec 1:7-17 

The prophet saw a dark, shady grove, hidden by hills. This represented the low, melancholy condition of the Jewish church. A man like a warrior sat on a red horse, in the midst of this shady myrtle-grove. Though the church was in a low condition, Christ was present in the midst, ready to appear for the relief of his people. Behind him were angels ready to be employed by him, some in acts of judgment, others of mercy, others in mixed events. Would we know something of the mysteries of the kingdom of heaven, we must apply, not to angels, for they are themselves learners, but to Christ himself. He is ready to teach those humbly desirous to learn the things of God. The nations near Judea enjoyed peace at that time, but the state of the Jews was unsettled, which gave rise to the pleading that followed; but mercy must only be hoped for through Christ. His intercession for his church prevails. The Lord answered the Angel, this Angel of the covenant, with promises of mercy and deliverance. All the good words and comfortable words of the gospel we receive from Jesus Christ, as he received them from the Father, in answer to the prayer of his blood; and his ministers are to preach them to all the world. The earth sat still, and was at rest. It is not uncommon for the enemies of God to be at rest in sin, while his people are enduring correction, harassed by temptation, disquieted by fears of wrath, or groaning under oppression and persecution. Here are predictions which had reference to the revival of the Jews after the captivity, but those events were shadows of what shall take place in the church, after the oppression of the New Testament Babylon is ended.

Zec 1:18-21 

The enemies of the church threaten to cut off the name of Israel. They are horns, emblems of power, strength, and violence. The prophet saw them so formidable that he began to despair of the safety of every good man, and the success of every good work; but the Lord showed him four workmen empowered to cut off these horns. With an eye of sense we see the power of the enemies of the church; look which way we will, the world shows us that; but it is only with an eye of faith that we see it safe. The Lord shows us that. When God has work to do, he will raise up some to do it, and others to defend it, and to protect those employed in doing it. What cause there is to look up in love and praise to the holy and eternal Spirit, who has the same care over the present and eternal interests of believers, by the holy word bringing the church to know the wonderful things of salvation!— MHCC

Zec 1:1-6 

Here is, I. The foundation of Zechariah's ministry; it is laid in a divine authority: The word of the Lord came to him. He received a divine commission to be God's mouth to the people and with it instructions what to say. He received of the Lord that which also he delivered unto them. The word of the Lord was to him; it came in the evidence and demonstration of the Spirit, as a real thing, and not a fancy. For the ascertaining of this, we have here, 1. The time when the word of the Lord came first to him, or when the word that next follows came to him: it was in the second year of Darius. Before the captivity the prophets dated their writings by the reigns of the kings of Judah and Israel; but now by the reigns of the kings of Persia, to whom they were subjects. Such a melancholy change had sin made of their circumstances. Zerubbabel took not so much state upon him as to have public acts dated by the years of his government, and in things of this nature the prophets, as is fit, complied with the usage of the time, and scrupled not to reckon by the years of the heathen kings, as Dan_7:1; Dan_8:1. Zechariah preached his first sermon in the eighth month of this second year of Darius; Haggai preached his in the sixth month of the same year, Hag_1:1. The people being readily obedient to the word of the Lord in the mouth of Haggai, God blessed them with another prophet; for to him that has, and uses well what he has, more shall be given.