Commentary and critical notes on the Bible/Zechariah

by Adam Clarke

Introduction to the Book of the Prophet Zechariah

Zechariah, the eleventh of the twelve minor prophets, was son of Berechiah, and grandson of Iddo. He returned from Babylon with Zerubbabel: and began to prophesy in the second year of the reign of Darius, son of Hystaspes, in the year of the world 3484; before Christ, 516; before the vulgar era, 520; in the eighth month of the holy year; and two months after Haggai had begun to prophesy.
These two prophets, with united zeal, encouraged at the same time the people to go on with the work of the temple, which had been discontinued for some years.
The time and place of the birth of Zechariah are unknown. Some will have him to have been born at Babylon, during the captivity; others think he was born at Jerusalem, before the tribes of Judah and Benjamin were carried away. Some maintain that he was a priest; but others affirm that he was no priest. Many say he was the immediate son of Iddo; others believe, with much more reason, that he was son of Berechiah, and grandson of Iddo.
He has been confounded with one Zechariah, the son of Barachiah, who lived in the time of Isaiah; and with Zechariah, the father of John the Baptist; which opinion is plainly incongruous. Lastly, he has been thought to be Zechariah the son of Barachiah, whom our Savior mentions, and says he was killed between the temple and the altar; though no such thing is anywhere said of our prophet. A tomb is shown to this day at the foot of the Mount of Olives, which, it is pretended, belongs to the prophet Zechariah. Dorotheus maintains that he was buried in a place called Bethariah, one hundred and fifty furlongs from Jerusalem.
Zechariah is the longest and the most obscure of all the twelve minor prophets. His style is interrupted, and without connection. His prophecies concerning the Messiah are more particular and express than those of the other prophets. Some modern critics, as Mede and Hammond, have been of opinion that the ninth, tenth, and eleventh chapters of this prophet were written by Jeremiah; because in Matthew, ^[1], ^[2], under the name of Jeremiah, we find quoted Zechariah; (^[3]); and as the aforesaid chapters make but one continued discourse, they concluded from thence that all three belonged to Jeremiah. But it is much more natural to suppose that, by some unlucky mistake, the name of Jeremiah has slipped into the text of St. Matthew instead of that of Zechariah.
The prophet Zechariah exactly foretold the siege of Babylon by Darius, son of Hystaspes. This prince laid siege to that rebellious city at the beginning of the fifth year of his reign, and reduced it at the end of twenty months. The prophets Isaiah and Jeremiah had foretold this calamity, and had admonished the Jews, that inhabited there to make their escape when they perceived the time draw nigh. Isaiah says to them, "Go ye forth to Babylon, flee from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob." And Jeremiah says, "Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he-goats before the flocks." And elsewhere, "Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity: for this is the time of the Lord's vengeance, He will render unto her a recompense." Lastly, Zechariah, a little before the time of her fall, writes thus to the Jews that were still in this city: "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 heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. 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. 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." It is probable that the Jews took advantage of these admonitions, and returned from Babylon into their country; or, at least, withdrew into a place of more security till the city was taken. We do not hear, either from the history or the prophecies, that they suffered any thing by this siege, or that Darius, son of Hystaspes, bore them any grudge for the revolt of Babylon; which seems to indicate that they had no part in it.
The Mohammedans do not distinguish between the prophet Zechariah, and Zachariah the father of John the Baptist. Some of them make him to be descended from David; and others, from Levi. By an anachronism that is still more insupportable, these confound Mary, the mother of Jesus Christ, with Mary or Miriam, the sister of Moses, which they derive even from the Koran itself.
The author of Tarik Montekhib relates that, when Jesus Christ was born of the virgin the prophet Zechariah could not believe that a child could be born without a father; and that, declaring his sentiments upon this point, the Jews entertained a suspicion of him, and obliged him to betake himself to flight. He withdrew; and hid himself in a hollow oak, which the Jews sawed in two.
Such is the ignorance of the Mussulmans as regards the history both of the Old and New Testaments.

Chapter 1

Introduction

The prophet earnestly exhorts the people to repentance, that they may escape such punishments as had been inflicted on their fathers, ^[4]. The vision of the horses, with the signification, ^[5]. The angel of the Lord successfully intercedes in behalf of Jerusalem, ^[6]. The vision of the four horns, and of the four carpenters, ^[7].

Verse 1

In the eighth month, in the second year of Darius - This was Darius Hystaspes; and from this date we find that Zechariah began to prophecy just two months after Haggai.
Son of Iddo - There are a number of various readings on this name, ידו Iddo, and עדוא Iddo, both in MSS. and in editions; but they are only different ways of writing the same name.

Verse 2

The Lord hath been sore displeased with your fathers - For their ingratitude idolatry, iniquity, and general rebellion.

Verse 3

Turn ye unto me - This shows that they had power to return, if they would but use it.
And I will turn unto you - I will show you mercy and grant you salvation, if you will use the grace I have already given you. Men are lost, because they turn not unto God; but no man is lost because he had not power to return. God gives this, and he will require it.

Verse 5

Your fathers, where are they? - Israel has been destroyed and ruined in the bloody wars with the Assyrians; and Judah, in those with the Chaldeans.
The prophets, do they live for ever? - They also, who spoke unto your fathers, are dead; but their predictions remain; and the events, which have taken place according to those predictions, prove that God sent them.

Verse 6

Did they not take hold of your fathers? - Every thing happened according to the predictions, and they were obliged to acknowledge this; and yet they would not turn from their evil way.

Verse 7

Upon the four and twentieth day of the eleventh month - This revelation was given about three months after the former, and two months after they had recommenced the building of the temple.
Sebat - Answers to a part of our February. See ^[8].

Verse 8

I saw by night - The time was emblematical of the affliction under which the Jews groaned.
A man - An angel in the form of a man: supposed to have been the Lord Jesus; who seems to have appeared often in this way, as a prelude to his incarnation; see ^[9]; ^[10]; ^[11]; ^[12]. The same, probably, that appeared to Joshua with a drawn sword, as the captain of the Lord's host. ^[13].
A red horse - An emblem of war and bloodshed.
Among the myrtle trees - This tree was an emblem of peace; intimating that all war was shortly to end. But some think these trees are emblematical of the true followers of Christ.
And behind him were there red horses - Probably pointing out the different orders of angels in the heavenly host, which are employed by Christ in the defense of his Church. The different colors may point out the gradations in power, authority, and excellence, of the angelic natures which are employed between Christ and men.

Verse 9

O my lord, what are these - The angel here mentioned was distinct from those mentioned in the eighth verse; he who talked with the prophet, ^[14].

Verse 10

The man that stood among the myrtle trees - The angel of the Covenant, as above, ^[15].
Whom the Lord hath sent - Who are constituted guardians of the land.

Verse 11

All the earth sitteth still, and is at rest - There is general peace through the Persian empire, and other states connected with Judea; but the Jews are still in affliction; their city is not yet restored, nor their temple built.

Verse 12

Then the angel of the Lord - He who was among the myrtles - the Lord Jesus.
O Lord of hosts, how long - Jesus Christ was not only the "Lamb slain from the foundation of the world," but was always the sole Mediator and intercessor between God and man.
These threescore and ten years? - This cannot mean the duration of the captivity for that was nearly twenty years past. It must mean simply the time that had elapsed from the destruction of the temple to the time in which the angel spoke. As the temple was destroyed in the nineteenth year of Nebuchadnezzar, and this vision took place in the second year of Darius, the term of seventy years was completed, or nearly so, between these two periods.

Verse 13

The Lord answered the angel - And the angel told the prophet that the answer was gracious and comfortable. This answer is given in the next verse.

Verse 14

I am jealous for Jerusalem - I have for them a strong affection; and indignation against their enemies.

Verse 15

I was but a little displeased - I was justly displeased with my people, and I gave their enemies a commission against them; but they carried this far beyond my design by oppression and cruelty; and now they shall suffer in their turn.

Verse 16

I am returned to Jerusalem with mercies - Before, he came to them in judgments; and the principal mercy is, the house of the Lord shall be rebuilt, and the ordinances of' the Lord re-established.
And a line shall be stretched forth - The circuit shall be determined, and the city built according to the line marked out.

Verse 17

By cities - shall yet be spread abroad - The whole land of Judea shall be inhabited, and the ruined cities restored.

Verse 18

And behold four horns - Denoting four powers by which the Jews had been oppressed; the Assyrians, Persians, Chaldeans, and Egyptians. Or these enemies may be termed four, in reference to the four cardinal points of the heavens, whence they came: -
1. North. The Assyrians and Babylonians.
2. East. The Moabites and Ammonites.
3. South. The Egyptians.
4. West. The Philistines.
See Martin.

Verse 20

Four carpenters - Four other powers, who should defeat the powers intended by the horns. These are the same as the four chariots mentioned ^[16], ^[17], ^[18]. The first was Nabopolassar, father of Nebuchadnezzar, who overturned the empire of the Assyrians. The second was Cyrus, who destroyed the empire of the Chaldeans. The third was Alexander the Great, who destroyed the empire of the Persians. And the fourth was Ptolemy, who rendered himself master of Egypt. Some of these had already been cast down; the rest were to follow. Calmet gives this interpretation, and vindicates it at length.

Verse 21

These are come to fray them - To break, pound, and reduce them to powder. Fray, from the French, frayer, to rub. חרשים charashim signifies either carpenters or smiths; probably the latter are here intended, who came with hammers, files, and such like, to destroy these horns, which no doubt seemed to be of iron.
From a sensible correspondent I have received the following note: - "The word we translate carpenters, חרשים charashim, is a root which, according to Mr. Parkhurst, denotes silent thought or attention; and in kal and hiphil, to contrive, devise secretly, or in silence; hence applied as a noun to an artificer of any kind, and to any work which disposes to silent attention. Thus, to potters' ware, ^[19]; ^[20]; and in many other places. So also to ploughing, ^[21]; ^[22], which requires constant attention to make 'the right-lined furrow.' Let it be remembered that in ancient times such works were more esteemed than the useless ones we have learned to admire. So again, in ^[23], and elsewhere, it implies to be silent, as in deep thought or great attention. "Now it is evident that the purport of this vision is the same with the gracious declarations which precede it, viz., to express the return of the protecting mercies of God to his people, delivering them from their enemies. I should therefore be inclined to render חרשים charashim here, watchers or inspectors, in the sense which our translators have rendered the Chaldee עיר ir, a watcher, in the fourth chapter of Daniel, ^[24]; understanding thereby 'spirits of the heavens, which go forth from standing before the Lord of all the earth,' ^[25], and are described in the first vision as 'sent to walk to and fro through the earth.' This gives to the whole narrative a sublime and important sense, affording us some glimpse of the Divine government by the ministration of angels, such as Jacob was favored with in his vision at Beth-el, and which our Savior himself informed Nathanael constituted part of the glory of his mediatorial kingdom." - M. A. B.

Chapter 2

Introduction

The vision with which this chapter opens, portended great increase and prosperity to Jerusalem. Accordingly Josephus tells us, (Wars 5:4: 2), that "the city, overflowing with inhabitants, extended beyond its walls," as predicted in the fourth verse, and acquired much glory during the time of the Maccabees; although these promises, and particularly the sublime image in the fifth verse, has certainly a still more pointed reference to the glory and prosperity of the Christian Church in the latter days, ^[26]. See Revelation 21, 22. In consequence of these promises, the Jews, still inhabiting Babylon and the regions round about, are called upon to hasten home, that they might not be involved in the fate of their enemies, who were destined to fall a prey to the nations which they had formerly subdued; God's great love and zeal for his people moving him to glorify them by humbling all their adversaries, ^[27]. The most gracious promises of God's presence with his Church, and her consequent increase and prosperity, set forth in the remaining verses, ^[28], were to a certain extent fulfilled in the great number of proselytes made to Judaism after the return from the captivity; but shall be more fully accomplished after the restoration of the Jews to the favor of God under the Gospel. "For if the casting away of the natural Israel be the reconciling of the world, what shall the receiving of them be but life from the dead?"

Verse 1

A man with a measuring-line in his hand - Probably a representation of Nehemiah, who got a commission from Artaxerxes Longimanus to build up the walls of Jerusalem; for hitherto it had remained without being enclosed.

Verse 4

Run, speak to this young man - Nehemiah must have been a young man when he was sakee, or cup-bearer, to Artaxerxes.
As towns without walls - It shall be so numerously inhabited as not to be contained within its ancient limits. Josephus, speaking of this time, says, Wars 5:4:2, "The city, overflowing with inhabitants, by degrees extended itself beyond its walls."

Verse 5

I - will be unto her a wall of fire - Her safety shall consist in my defense. I shall be as fire round about her. No adversary shall be permitted to touch her. Much of this must refer to the New Jerusalem.

Verse 6

Flee from the land of the north - From Chaldee, Persia, and Babylon, where several of the Jews still remained. See ^[29].

Verse 8

After the glory - After your glorious deliverance from the different places of your dispersion; He hath sent me unto the nations which spoiled you, that they may fall under grievous calamities, and be punished in their turn. On Babylon a great calamity fell, when besieged and taken by the Persians.
The following note I received from a sensible and pious correspondent: - ^[30]. "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. ^[31]. "For thus saith the Lord of hosts, who hath sent me, the future glory (or the glory which is to come) unto the nations which spoiled you; for he that toucheth you toucheth the apple of his eye. 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. Sing and rejoice, O daughter of Zion; for lo, I come, and I will dwell in the midst of thee, saith the Lord. 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. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. "If in the eighth verse אחר כבוד may be rendered the future, or the glory that is to come, it will harmonize with the context as a prophecy of the Messiah, whereas in our English translation the words after the glory are unintelligible. And so the Seventy. "It is evident the person speaking is distinguished from the Lord of hosts, as being sent by him; yet this person sent is also called Jehovah; and the nations who shall be joined to Jehovah in that day are called his people; and he (the person sent) will dwell in the midst of thee, (i.e., Zion), and shall inherit Judah his portion, etc. "In confirmation of my view of the eighth verse, I think Exodus 33 may be compared with it. Moses besought God that he would show him his glory; upon which it was said to him, "Whilst my glory passeth by,' I will put thee in a cleft of the rock, and will cover thee with my hand whilst I pass by; and I will take away my hand, and thou shalt see my אחר achar. Now as this was a fulfillment of Moses's request, who entreated to behold the glory, it follows that this אחר was the Divine glory, which alone he was capable of seeing. "'No man hath seen God at any time, the only begotten Son, (the Lord Jesus Christ), which is in the bosom of the Father, he hath declared him.'" - M. A. B.
Toucheth the apple of his eye - בבבת עינו bebabath eyno, the babet of his eye. This is a remarkable expression. Any person, by looking into the eye of another, will see his own image perfectly expressed, though in extreme miniature, in the pupil. Does our English word babbet or baby come from this? And does not the expression mean that the eye of God is ever on his follower, and that his person is ever impressed on the eye, the notice, attention, providence, and mercy of God?

Verse 9

I will shake mine hand upon them - I will threaten first, and then stretch out my hand of judgment against them.
A spoil to their servants - To those whom they had formerly subjected to their sway. As the Babylonians to the Medes and Persians; and so of the rest in the subversion of empires.

Verse 10

I will dwell in the midst of thee, saith the Lord - This must chiefly refer to the Christian church, in which God ever dwells by the power of his Spirit, as he had done by the symbol of his presence in the first Jewish temple.

Verse 11

Many nations shall be joined to the Lord - This most certainly belongs to the Christian church. No nation or people ever became converts to the Jewish religion, but whole nations have embraced the faith of our Lord Jesus Christ.

Verse 12

The Lord shall inherit Judah his portion in the holy land - This is a promise of the final restoration of the Jews, and that they should be God's portion in their own land.

Verse 13

Be silent, O all flesh - Let all the nations of the world be astonished at this. God will arise, and deliver this ancient people, and bring them into the glorious liberty of the sons of God.

Chapter 3

Introduction

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, ^[32]. 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, ^[33].

Verse 1

And he showed me Joshua the high priest - The Angel of the Lord is the Messiah, as we have seen before; Joshua, the high priest, may here represent the whole Jewish people; and Satan, the grand accuser of the brethren. What the subject of dispute was, we perhaps learn from ^[34]. Michael and Satan disputed about the body of Moses. This could not refer to the natural body of the Jewish lawgiver, which had been dead about owe thousand years; it must therefore refer to that body of laws given to the Jews by Moses, for the breach of which Satan, who was their tempter to disobedience, now comes forward as their accuser; that, exciting the justice of God against them, they may be all brought to perdition. There is a paronomasia here: -
Satan standing at his right hand to resist him - שטן Satan signifies an adversary. לשטנו lesiteno, to be his adversary, or accuser.

Verse 2

Is not this a brand plucked out of the fire? - The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is determined to preserve them. He has had mercy upon them, and forgiven them their sins. Wouldst thou have them destroyed? It is God that hath justified them; who art thou that condemnest them? The Lord rebuke thee! God confound thee for what thou hast done, and for what thou desirest farther to do! It is evident that ^[35] relates to this circumstance - the very same phraseology which occurs here. See the notes on ^[36], where the subject is largely considered. With difficulty has this remnant escaped, and God will not permit fresh evils to fall upon them, by which they might be totally consumed. This was Satan's design, who accuses the followers of God day and night. See ^[37].

Verse 3

Joshua was clothed with filthy garments - The Jewish people were in a most forlorn, destitute, and to all human appearance despicable, condition; and besides all, they were sinful, and the priesthood defiled by idolatry; and nothing but the mercy of God could save them.

Verse 4

Take away the filthy garments - The Jews wore sackcloth in times of public calamity; probably the filthy garments refer to this. Let their clothing be changed. I have turned again their captivity; I will fully restore them, and blot out all their iniquities.

Verse 5

A fair mitre upon his head - To signify that he had renewed to him the office of the high priesthood, which had been defiled and profaned before. The mitre was the bonnet which the high priest put on his head when he entered into the sanctuary, ^[38], etc.
Clothed him with garments - Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his office among them, when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world.

Verse 7

If thou wilt walk in my ways - If ye, Israelites, priests and people, now restored to your own land, will walk in my ways, etc., ye shall be a part of my family; and have places - mansions - in eternal glory, with all them that are sanctified.

Verse 8

O Joshua - thou, and thy fellows - Thy countrymen, who have now returned from your captivity, in a very wonderful manner. אנשי מופת anshey mopheth, figurative men, men whose office and ministration prefigured the Lord Jesus Christ; and therefore it is immediately added, "I will bring forth my servant The Branch." Abp. Newcome thinks this means Zerubbabel, so called because he was the grandson of Jehoiakim, or Jeconiah, king of Judah, ^[39], and heir to the throne of Judah. The Chaldee has, "My servant the Messiah." See the note on ^[40] (note). I think the word cannot apply to Zerubbabel, except as a type of Christ; in that sense it may be understood of him. See ^[41], ^[42].

Verse 9

For behold the stone that I have laid - Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: "Behold, I lay in Zion for a foundation a Stone, a tried stone, a precious Corner Stone, a Sure Foundation," ^[43]. This means Christ, and none other; on him his whole Church rests, as a building does on its foundation.
Upon one stone shall be seven eyes - This is supposed to mean the providence of God, as under it all the work should be completed.
There may be an allusion to the seven counsellors, which stood always about the persons of the Asiatics sovereigns; and those who were the governors of provinces were termed the eyes of the king. To this there is an allusion in ^[44]. In Christ there is a plentitude of wisdom, power, goodness, mercy, truth, love, and compassion, to direct, protect, save, uphold, purify, govern, and preserve all the souls that trust in him.
I will engrave the graving thereof - This is an allusion to engraving precious stones, in which the ancients greatly excelled. Heads, animals, and various devices were the subjects of those engravings. But what was this engraving? Was it not the following words? I will remove the iniquity of that land in one day;" and was not this when Jesus Christ expired upon the cross? This was the grand, the only atonement, satisfaction, and sacrifice for the sins of the whole world. Does not our Lord refer to this place, ^[45] (note)? Him hath God thy Father sealed; and on the inscription there was, "This is my beloved Son, in whom I am well pleased." See the note on the above passage.

Verse 10

Shall ye call every man his neighbour - See on ^[46] (note). Every one shall be inviting and encouraging another to believe on the Lord Jesus Christ; and thus taste and see that God is good. See on ^[47] (note), ^[48] (note). And there shall be the utmost liberty to preach, believe on, and profess the faith of our Lord Jesus Christ.

Chapter 4

Introduction

The prophet, overpowered by his last vision, is roused by the angel to behold another, ^[49]; intended also to assure the Jews of the success of Joshua and Zerubbabel in building the temple, and surmounting every obstacle in the way; till at length, by the good providence of God, it should be finished, amidst the joyful acclamations of the spectators, ^[50]. The angel's explanation of the golden candlestick, and of the two olive trees, ^[51].

Verse 7

O great mountain? - The hinderances which were thrown in the way; the regal prohibition to discontinue the building of the temple.
Before Zerubbabel - a plain - The sovereign power of God shall remove them. March on, Zerubbabel; all shall be made plain and smooth before thee. I have given thee the work to do, and I will remove all hinderances out of thy way.
He shall bring forth the headstone - As he has laid the foundation stone, so shall he put on the headstone: as he has begun the building, so shall he finish it!
With shoutings - The universal acclamation of the people.
Grace, grace unto it - How beautiful is this structure! May the favor of God ever rest upon it, and be manifested in it!

Verse 10

Who hath despised the day of small things? - The poverty, weakness, and unbefriended state of the Jews. It was said, "What do these feeble Jews?" "Will they build," etc.? No. But God will build by them, and perfect his building too.
And shall see the plummet in the hand of Zerubbabel - He is master builder under God, the grand architect.
Those seven - are the eyes of the Lord - Either referring to his particular and especial providence; or to those ministering spirits, whom he has employed in behalf of the Jews, to dispense the blessings of that providence. See ^[52] (note); ^[53] (note); ^[54] (note).

Verse 11

What are these two olive trees - See on ^[55] (note).

Verse 12

What be these two olive branches - That is, two boughs laden with branches of olive berries.

Verse 14

These are the two anointed ones - Joshua, the high priest; and Zerubbabel the governor. These are anointed - appointed by the Lord; and stand by him, the one to minister in the ecclesiastical, the other in the civil state.
Probably we may not be able to comprehend the whole of this hieroglyphical vision; for even the interpreting angel does not choose to answer the questions relative to this, which were put to him by the prophet. See ^[56], ^[57]. But though the particulars are hard to be understood; yet the general meaning has, I hope, been given.

Verse 1

The angel - came again, and waked me - Abp. Newcome considers this vision as represented on the same night, ^[58], with the preceding ones. See the latter part of ^[59], compared with ^[60]. After some interval the prophet, overpowered with the vision which had been presented to him, was awakened from his prophetic trance as from a sleep.

Verse 2

A candlestick all of gold - This candlestick is formed in some measure after that of the sanctuary, ^[61], ^[62] : but in that of the sanctuary there was no bowl, nor seven pipes, nor seven lamps, nor the two olive trees. The two olive trees were to supply the bowl with oil; the bowl was to communicate the oil to the seven pipes; and the seven pipes were to supply the seven lamps. In general, the candlestick, its bowl, pipes, lamps, and olive trees, are emblems of the pure service of God, and the grace and salvation to be enjoyed by his true worshippers. The candlestick may, however, represent the whole Jewish state, ecclesiastical and civil; the oil, producing the light, the grace and mercy of God; and the two olive trees, the source of infinite love, whence that grace proceeds. The pipes may signify all means of grace; and the seven lamps, the perfection and abundance of the light and salvation provided. Some may take them in the following way: -
1. The olive trees, the Divine goodness, yield the oil from the olive berry, which is its fruit.
2. From each comes a pipe to convey the oil to the bowl.
3. This oil is collected in the bowl, which is supposed to represent Jesus, the great Mediator, through whom alone all grace and mercy descend to man.
4. The seven pipes, the various means of grace - reading, hearing, prayer, sacraments, etc. - through which Christ dispenses his grace and blessing to his followers.
5. The seven lamps - the Spirit of God in its plentitude of graces, gifts, and light, dispensed to the Christian Church.

Verse 6

This is the word of the Lord unto Zerubbabel - This prince was in a trying situation, and he needed especial encouragement from God; and here it is: Not by might, (of thy own), nor by power, (authority from others), but by my Spirit - the providence, authority, power, and energy of the Most High. In this way shall my temple be built; in this way shall my Church be raised and preserved. No secular arm, no human prudence, no earthly policy, no suits at law, shall ever be used for the founding, extension, and preservation of my Church. But the spirit of the world says, "These are all means to which as we must have recourse; otherwise the cause of God may be ruined." Satan, thou liest!

Chapter 5

Introduction

The vision of the large flying roll, with the angel's explanation, ^[63]. The vision of the ephah, and of the woman sitting on it, with the signification, ^[64].

Verse 1

Behold a flying roll - This was twenty cubits long, and ten cubits broad; the prophet saw it expanded, and flying. Itself was the catalogue of the crimes of the people, and the punishment threatened by the Lord. Some think the crimes were those of the Jews; others, those of the Chaldeans. The roll is mentioned in allusion to those large rolls on which the Jews write the Pentateuch. One now lying before me is one hundred and fifty-three feet long, by twenty-one inches wide, written on fine brown Basle goat-skin; some time since brought from Jerusalem, supposed to be four hundred years old.

Verse 3

Every one that stealeth - and every one that sweareth - It seems that the roll was written both on the front and back: stealing and swearing are supposed to be two general heads of crimes; the former, comprising sins against men; the latter, sins against God. It is supposed that the roll contained the sins and punishments of the Chaldeans.

Verse 4

Into the house of him - Babylon, the house or city of Nebuchadnezzar, who was a public plunderer, and a most glaring idolater.

Verse 6

This is an ephah that goeth forth - This, among the Jews, was the ordinary measure of grain. The woman in the ephah is supposed to represent Judea, which shall be visited for its sins; the talent of lead on the ephah, within which the woman was enclosed, the wrath of God, bending down this culprit nation, in the measure of its sins; for the angel said, "This is wickedness;" that is, the woman represents the mass of iniquity of this nation.

Verse 9

There came out two women - As the one woman represented the impiety of the Jewish nation; so these two women who were to carry the ephah, in which the woman Iniquity was shut up, under the weight of a talent of lead, may mean the desperate Unbelief of the Jews in rejecting the Messiah; and that Impiety, or universal corruption of manners, which was the consequence of their unbelief, and brought down the wrath of God upon them. The strong wings, like those of a stork, may point out the power and swiftness with which Judea was carried on to fill up the measure of her iniquity, and to meet the punishment which she deserved.
Between the earth and the heaven - Sins against God and Man, sins which heaven and earth contemplated with horror.
Or the Babylonians and Romans may be intended by the two women who carried the Jewish ephah to its final punishment. The Chaldeans ruined Judea before the advent of our Lord; the Romans, shortly after.

Verse 11

To build it a house in the land of Shinar - The land of Shinar means Babylon; and Babylon means Rome, in the Apocalypse. The building the house for the woman imprisoned in the ephah may signify, that there should be a long captivity under the Romans, as there was under that of Shinar or Babylon, by which Rome may here be represented. That house remains to the present day: the Jewish woman is still in the ephah; it is set on its own base - continues still as a distinct nation; and the talent of lead - God's displeasure - is still on the top. O Lord, save thy people, the remnant of Israel!

Chapter 6

Introduction

The vision of the four chariots drawn by several sorts of horses, ^[65]. The other vision in thus chapter may refer in its primary sense to the establishment of the civil and religious polity of the Jews under Joshua and Zerubbabel; but relates in a fuller sense, to the Messiah, and to that spiritual kingdom of which he was to be both king and high priest. In him all these types and figures were verified; on him all the promises are yea and amen, ^[66].

Verse 1

There came four chariots - Four monarchies or empires. This is supposed to mean the same with the vision of the four horns, in chap. 1.
Mountains of brass - The strong barriers of God's purposes, which restrained those powers within the times and limits appointed by Jehovah.

Verse 2

In the first chariot were red horses - The empire of the Chaldeans, which overthrew the empire of the Assyrians.
The second chariot black horses - The empire of the Persians founded by Cyrus, which destroyed the empire of the Chaldeans.

Verse 3

The third chariot white horses - The empire of the Greeks, founded by Alexander the Great, which destroyed the empire of the Persians.
The fourth chariot grisled and bay horses - That is party-coloured horses, or with horses, some grisled and some bay. The empire of the Romans or of the Greeks. The Greeks divided after the death of Alexander; one part pointing out the Lagidae, who attacked and subdued Egypt; and the other, the seleucidae, who subdued Syria under Seleucus.

Verse 5

The four spirits of the heavens - Ministers of God's wrath against the sinful nations of the world.

Verse 6

The black horses - This refers to the second chariot; of the first the angel makes no mention, because the empire designed by it had ceased to exist. This had red horses, to show the cruelty of the Chaldeans towards the Jews, and the carnage they committed in the land of Judea.
The black - Cyrus, at the head of the Persians and Medes, bringing devastation and death among the Chaldeans, called the north in many parts of Scripture.
The white - Alexander, who was splendid in his victories, and mild towards all that he conquered.
The grisled - The Lagidae or Ptolemies, who founded an empire in Egypt; of these some were good, some bad, some despotic, some moderate, some cruel, and some mild, represented by the party-coloured horses.

Verse 7

And the bay went forth - The Seleucidae, who conquered Syria and the upper provinces, and who wished to extend their conquests, and "sought to go, that they might walk to and fro throughout the earth," were of unbounded ambition, and sought universal empire; such as Antiochus the Great. "So they walked to and fro," did extend their conquests; and harassed many countries by their vexatious and almost continual wars. Some think the Romans are meant, who carried their conquests hither and thither, just as the Divine providence permitted them.

Verse 8

Have quieted my spirit in the north country - They have fulfilled my judgments on Assyria and Chaldea. Nabopolassar and Cyrus first, against the Assyrians and Chaldeans; and Alexander next, against the Persians. On this vision Abp. Newcome remarks: -
The black horses seem to denote the Persian empire; which, by subduing the Chaldeans, and being about to inflict a second heavy chastisement on Babylon, quieted God's spirit with respect to Chaldea; a country always spoken of as lying to the north of the Jews.
The white horses seem to be the Macedonian empire; which, like the Persian, overcame Chaldea.
The spotted bay horses seem to be the Roman empire. This description suits it because it was governed by kings, consuls, dictators, and emperors. It penetrated southward to Egypt and Africa. The Roman empire is mentioned twice, ^[67], ^[68], under each epithet given it, ^[69].

Verse 10

Take of them of the captivity - The names that follow were probably those to whom the silver and golden vessels of the temple were intrusted; and who might have had bullion of silver and gold, for particular purposes, about the ornaments of the temple.
The house of Josiah - Probably an artificer in silver, gold, etc.

Verse 11

Make crowns - עטרות ataroth; but seven MSS. of Kennicott's and De Rossi's, and one ancient of my own, with the Syriac and Chaldee, have עטרת atereth, a crown, or tiara. And as Joshua the high priest is alone concerned here, I think one crown only is intended.

Verse 12

Behold the man whose name is The Branch! - I cannot think that Zerubbabel is here intended; indeed, he is not so much as mentioned in ^[70]. Joshua and his companions are called אנשי מופת anshey mopheth, figurative or typical men; the crowning therefore of Joshua in this place, and calling him the Branch, was most probably in reference to that glorious person, the Messiah, of whom he was the type or figure. The Chaldee has, "whose name is my Messiah," or Christ.
And he shall grow up out of his place - That is, out of David's root, tribe, and family.
And he shall build the temple of the Lord - This cannot refer to the building of the temple then in hand, for Zerubbabel was its builder: but to that temple, the Christian Church, that was typified by it; for Zerubbabel is not named here, and only Joshua or Jesus (the name is the same) is the person who is to be crowned and to build this spiritual temple.

Verse 13

Even he shall build the temple - Joshua, not Zerubbabel.
He shall bear the glory - Have all the honor of it; for none can do this but himself. The Messiah is still intended.
And shall sit and rule upon his throne - For the government of the Church shall be upon his shoulder.
And he shall be a priest upon his throne - He shall, as the great high priest, offer the only available offering and atonement; and so he shall be both king and priest, a royal king and a royal priest; for even the priest is here stated to sit upon his throne.
And the counsel of peace shall be between them both - Whom? Zerubbabel and Joshua? Certainly not Zerubbabel, for he is not mentioned in all this prediction; but, as the Messiah is intended, the counsel of peace - the purpose to establish peace between heaven and earth, must be between the Father and the Son.

Verse 14

And the crowns shall be - One of my MSS. has אטרות ataroth, crowns, corrected into עטרת atereth, crown; and so the Septuagint, Syriac, and Arabic. The Chaldee has, "And praise shall be," etc. The meaning appears to be this, that the crown made for Joshua should be delivered to the persons mentioned here and in ^[71], to be laid up in the temple of the Lord, as a memorial of this typical transaction.

Verse 15

And they that are far off shall come - The Gentiles shall come to the Savior of the world; and build - become a part of this new temple; for they, as living stones, shall become a holy temple, a habitation of God through the Spirit.
Ye shall know that the Lord of hosts hath sent me - These predictions, relative to the regal and sacerdotal offices of the Messiah, shall be so circumstantially fulfilled, that ye, Jews, shall be obliged to acknowledge that the Lord of hosts hath sent me with this message.
And this shall come to pass - Your own temple shall be rebuilt, and God shall dwell among you now, if ye will diligently obey the voice of Jehovah your God.

Chapter 7

Introduction

Some Jews being sent from those who remained at Babylon to inquire of the priests and prophets at Jerusalem whether they were still bound to observe those fasts which had been appointed on occasion of the destruction of Jerusalem, and kept during the captivity, the prophet is commanded to take this opportunity of enforcing upon them the weightier matters of the law, judgment and mercy, that they might not incur such calamities as befell their fathers. He also intimates that in their former fasts they had regarded themselves more than God; and that they had rested too much on the performance of external rites, although the former prophets had largely insisted on the superior excellence of moral duties, ^[72].

Verse 1

The fourth year of Ring Darius - Two years after they began to rebuild the temple, see ^[73], A.M. 3486.
The ninth month, even in Chisleu - This answers to a part of our November and December. The names of the month appear only under and after the captivity.

Verse 2

When they had sent - Sherezer and Regem-melech - To inquire whether the fasts should be continued, which they had hitherto observed on account of their ruined temple; and the reason why they inquired was, that they were rebuilding that temple, and were likely to bring it to a joyful issue.

Verse 5

When ye fasted and mourned in the fifth - month - This they did in the remembrance of the burning of the temple, on the tenth day of that month; and on the seventh month, on the third of which month they observed a fast for the murder of Gedaliah, and the dispersion of the remnant of the people which were with him. See ^[74], and ^[75].

Verse 6

And when ye did eat - They had not observed those fasts as they should have done. They deplored the loss of their temple, and its riches, etc., but they did not humble themselves because of those iniquities which had brought the displeasure of God upon them, their temple, and their city.

Verse 7

The words which the Lord hath cried by the former prophets - נביאים הראשנים nebiim harishonim, is the title which the Jews give to Joshua, Judges, the two books of Samuel, and the two books of Kings.
The latter prophets, נביאים אחרונים nebiim acharonim, are Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets.
The hagiographa, כתובים kethubim, holy writings, are the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. But the above words, the former prophets, seem to apply to Isaiah, Jeremiah, and Ezekiel.
The south and the plain? - From Eleutheropolis to the sea, ^[76]. The south was the wilderness and mountainous parts of Judea: and the plain, the plains of Jericho.

Verse 9

Execute true judgment - See ^[77], ^[78]; Jeremiah^[79]; ^[80], chap. 8.

Verse 10

Evil against his brother in your heart - Do not indulge an unfavourable opinion of another: do not envy him; do not harbour an unbrotherly feeling towards him.

Verse 11

Pulled away the shoulder - From under the yoke of the law, like an unbroken or restive bullock in the plough.

Verse 12

Made their hearts as an adamant stone - שמיר shamir may mean the granite. This is the hardest stone with which the common people could be acquainted. Perhaps the corundum, of which emery is a species, may be intended. Bochart thinks it means a stone used in polishing others. The same name, in Hebrew, applies to different stones.

Verse 14

I scattered them with a whirlwind - This refers to the swift victories and cruel conduct of the Chaldeans towards the Jews; they came upon them like a whirlwind; they were tossed to and fro, and up and down, everywhere scattered and confounded.

Chapter 8

Introduction

In thus chapter God promises the continuance of his favor to those who are returned from the captivity; so that upon the removal of his judgments, the fasts they had observed during the captivity may now be converted to so many occasions of rejoicing. He likewise promises in due time a general restoration of his people, and the enlargement of the Church by the accession of the Gentiles, vv. 1-20. The conclusion of the chapter intimates farther that the Jews, after their restoration, will be instrumental in converting many other nations, ^[81]. Compare ^[82], ^[83].

Verse 2

I was jealous - Some refer this to the Jews themselves. They were as the spouse of Jehovah: but they were unfaithful, and God punished them as an injured husband might be expected to punish an unfaithful wife. Others apply it to the enemies of the Jews. Though I gave them a commission to afflict you, yet they exceeded their commission: I will therefore deal with them in fury - in vindictive justice.

Verse 3

I am returned unto Zion - I have restored her from her captivity. I will dwell among them. The temple shall be rebuilt, and so shall Jerusalem; and instead of being false, unholy, and profligate, it shall be the city of truth. and my holy mountain. Truth shall dwell in it.

Verse 4

There shall yet old men and old women - In those happy times the followers of God shall live out all their days, and the hoary head be always found in the way of righteousness.

Verse 5

The streets of the city shall be full of boys and girls - The progeny shall be numerous, healthy, and happy. Their innocent gambols and useful exercises shall be a means of health, and a proof of happiness. To be healthy, children must have exercise. But they cannot take exercise, except in the way of play and diversion: ergo, such playfulness cannot be sinful. Let them be kept from evil words, lying, swearing, and scurrility; and all the rest may be innocent.

Verse 6

If it be marvellous - You may think that this is impossible, considering your present low condition: but suppose it be impossible in your eyes, should it be so in mine! saith the Lord of hosts.

Verse 7

I will save my people from the east country, and from the west - From every land in which any of them may be found. But these promises principally regard the Christian Church, or the bringing in the Jews with the fullness of the Gentiles.

Verse 9

By the mouth of the prophets - The day or time of the foundation was about two years before, as this discourse of the prophet was in the fourth year of Darius. After this God raised up prophets among them.

Verse 10

For before these days there was no hire for man - Previously to this, ye had no prosperity; ye had nothing but civil divisions and domestic broils. I abandoned you to your own spirits, and to your own ways.

Verse 12

For the seed shall be prosperous - Ye shall be a holy and peaceable people; and God will pour down his blessing on yourselves, your fields, and your vineyards.

Verse 13

As ye were a curse - Instead of being execrated among the people, ye shall be blessed; instead of being reproached, ye shall be commended. Ye shall be a blessing to all the nations round about. All these promises we may expect to be completely fulfilled when the Jews acknowledge their Messiah.
O house of Judah, and house of Israel - The restoration shall be complete, when both Israel and Judah are brought back.

Verse 16

Speak ye every man the truth - See ^[84], ^[85].

Verse 19

The fast of the fourth month - To commemorate the taking of Jerusalem; ^[86]; ^[87]; ^[88], ^[89].
The fast of the fifth - In memory of the ruin of the temple, ^[90]; ^[91], ^[92].
The fast of the seventh - For the murder of Gedaliah, Jeremiah 41:1-17.
The fast of the tenth - In commemoration of the siege of Jerusalem, which began on the tenth day of the tenth month; ^[93]; ^[94]; ^[95], ^[96]; and see on ^[97] (note), ^[98] (note).
Cheerful feasts - Ye shall find all your evils so completely redressed, that these mournful fasts shall be turned into joyful feasts.

Verse 20

There shall come people - Similar promises to those in ^[99] and in ^[100], ^[101]. Many Gentiles, as well as Jews, will then be found devoting themselves to the Lord.

Verse 21

I will go also - This is the answer of the person invited. It is a good work. We must have God for our friend. We cannot expect this unless we seek him: and as we know not what an hour may bring forth, let us go speedily.

Verse 22

And strong nations - This may refer to the conversion of the Mohammedan tribes; especially to those in the vicinity of Palestine. Perhaps even the Egyptians, inhabitants of Arabia Petraea, of Syria, etc.

Verse 23

Ten men - shall take hold of the skirt of him that is a Jew - The converts from among the Gentiles shall be to the Jews as ten to one. But ten may here signify a great number, without comparison. And from this scripture it appears as if the Jews, converted to God, should be the instruments of converting many Gentiles. See on ^[102] (note). Catching hold of the skirt is a gesture naturally used to entreat assistance and protection. This and the three foregoing verses, says Abp. Newcome, refer to the great accession of converts which the Jewish Church received between the captivity and the coming of Christ; to the number of Christian disciples which the Jewish preachers made, and to the future conversions of which the restoration of the Jews will be an eminent cause.

Chapter 9

Introduction

Syria, Phoenicia, and Palestine, were conquered by Nebuchadnezzar, and afterwards by Alexander. Some apply the beginning of this chapter (^[103]) to the one event, and some to the other. The close of the seventh verse relates to the number of Philistines that should become proselytes to Judaism; (see Josephus Antiq. 14:15, 4); and the eighth, to the watchful providence of God over his temple in those troublesome times. From this the prophet passes on to that most eminent instance of God's goodness to his Church and people, the sending of the Messiah, with an account of the peaceable tendency and great extent of his kingdom, ^[104], ^[105]. God then declares that he has ratified his covenant with his people, delivered them from their captivity, and restored them to favor, ^[106], ^[107]. In consequence of this, victory over their enemies is promised them in large and lofty terms, with every other kind of prosperity, ^[108]. Judas Maccabeus gained several advantages over the troops of Antiochus, who was of Grecian or Macedonian descent. But without excluding these events, it must be allowed that the terms of this prophecy are much too strong to be confined to them; their ultimate fulfillment must therefore be referred to Gospel times.

Verse 1

The burden of the word of the Lord - The oracle contained in the word which Jehovah now speaks.
This is a prophecy against Syria, the Philistines, Tyre, and Sidon, which were to be subdued by Alexander the Great. After this the prophet speaks gloriously concerning the coming of Christ, and redemption by him.
Most learned men are of opinion that this and the succeeding chapters are not the work of Zechariah, but rather of Jeremiah; Hosea, or some one before the captivity. It is certain that ^[109], ^[110], is quoted ^[111], ^[112], as the language of Jeremiah the prophet. The first eight chapters appear by the introductory parts to be the prophecies of Zechariah: they stand in connection with each other, are pertinent to the time when they were delivered, are uniform in style and manner, and constitute a regular whole; but the six last chapters are not expressly assigned to Zechariah, and are unconnected with those that precede: - the three first of them are unsuitable in many parts to the time when Zechariah lived; all of them have a more adorned and poetical turn of composition than the eight first chapters, and they manifestly break the unity of the prophetical book.
I conclude, from internal marks, that these three chapters, (9, 10, 11), were written much earlier than the time of Jeremiah, and before the captivity of the ten tribes. They seem to suit Hosea's age and manner; but whoever wrote them, their Divine authority is established by the two quotations from them, ^[113]; ^[114], ^[115]. See below.
The twelfth, thirteenth, and fourteenth chapters form a distinct prophecy, and were written after the death of Josiah, ^[116]; but whether before or after the captivity, and by what prophet, is uncertain, although I incline to think that the author lived before the destruction of Jerusalem by the Babylonians. See on ^[117] (note). They are twice quoted in the New Testament, ^[118]; ^[119]. - Newcome.
My own opinion is, that these chapters form not only a distinct work, but belong to a different author. If they do not belong to Jeremiah, they form a thirteenth book in the minor prophets, but the inspired writer is unknown.
The land of Hadrach - The valley of Damascus, or a place near to Damascus. Alexander the Great gained possession of Damascus, and took all its treasures; but it was without blood; the city was betrayed to him.
Damascus shall be the rest thereof - The principal part of this calamity shall fall on this city. God's anger rests on those whom he punishes, ^[120]; ^[121]; ^[122]. And his rod, or his arm, rests upon his enemies, ^[123]; ^[124]. See Newcome.
When the eye of man - Newcome translates thus: "For the eye of Jehovah is over man,
And over all the tribes of Israel."
This is an easy sense, and is followed by the versions.

Verse 2

And Hamath also shall border thereby - Hamath on the river Orontes; and Tyre and Sidon, notwithstanding their political wisdom, address, and cunning, shall have a part in the punishment.
These prophecies are more suitable to the days of Jeremiah than to those of Zechariah; for there is no evidence - although Alexander did take Damascus, but without bloodshed - that it was destroyed from the times of Zechariah to the advent of our Lord. And as Tyre and Sidon were lately destroyed by Nebuchadnezzar, it is not likely that they could soon undergo another devastation.

Verse 3

And Tyrus did build herself - The rock on which Tyre was built was strongly fortified; and that she had abundance of riches has been already seen, ^[125], etc.

Verse 4

Will smite her power in the sea - See ^[126]. Though Alexander did take Tyre, Sidon, Gaza, etc.; yet it seems that the prediction relative to their destruction was fulfilled by Nebuchadnezzar. See ^[127]; ^[128], ^[129].

Verse 5

Ashkelon shall see it, and fear - All these prophecies seem to have been fulfilled before the days of Zechariah; another evidence that these last chapters were not written by him.
Her expectation shalt be ashamed - The expectation of being succoured by Tyre.

Verse 6

A bastard shall dwell in Ashdod - This character would suit Alexander very well, who most certainly was a bastard; for his mother Olympia said that Jupiter Ammon entered her apartment in the shape of a dragon, and begat Alexander! Could her husband Philip believe this? The word signifies a stranger.

Verse 7

I will take away his blood out of his mouth - The Philistines, when incorporated with the Israelites, shall abstain from blood, and every thing that is abominable.
And Ekron as a Jebusite - As an inhabitant of Jerusalem. Many of the Philistines became proselytes to Judiasm; and particularly the cities of Gaza, and Ashdod. See Josephus Antiq. lib. xlii., c. 15, s. 4.

Verse 8

I will encamp about mine house - This may apply to the conquests in Palestine by Alexander, who, coming with great wrath against Jerusalem, was met by Jaddua the high priest and his fellows in their sacred robes, who made intercession for the city and the temple; and, in consequence, Alexander spared both, which he had previously purposed to destroy. He showed the Jews also much favor, and remitted the tax every seventh year, because the law on that year forbade them to cultivate their ground. See this extraordinary account in Josephus Antiq. lib. xi., c. 8, s. 5. Bishop Newcome translates: "I will encamp about my house with an army, so that none shall pass through or return."

Verse 9

Rejoice greatly, O daughter of Zion - See this prophecy explained on ^[130] (note).
Behold, thy King cometh - Not Zerubbabel, for he was never king; nor have they had a king, except Jesus the Christ, from the days of Zedekiah to the present time.
He is just - The righteous One, and the Fountain of righteousness.
Having salvation - He alone can save from sin, Satan, death, and hell.
Lowly - Without worldly pomp or splendor; for neither his kingdom, nor that of his followers, is of this world.
Riding upon an ass - God had commanded the kings of Israel not to multiply horses. The kings who broke this command were miserable themselves, and scourgers to their people. Jesus came to fulfill the law. Had he in his title of king rode upon a horse, it would have been a breach of a positive command of God; therefore, he rode upon an ass, and thus fulfilled the prophecy, and kept the precept unbroken. Hence it is immediately added: -

Verse 10

I will cut off the chariot from Ephraim, and the horse from Jerusalem - No wars shall be employed to spread the kingdom of the Messiah; for it shall be founded and established, "not by might nor by power, but by the Spirit of the Lord of hosts," ^[131].

Verse 11

As for thee also (Jerusalem) by the blood of thy covenant - The covenant made with Abraham, Isaac, Jacob, and the Israelites in general, and ratified by the blood of many victims; until the time should come in which the Messiah should shed his blood, as typified by the ancient sacrifices.
I have sent forth thy prisoners - Those who were under the arrest of God's judgments; the human race, fast bound in sin and misery, and who by the pitifulness of his tender mercy were loosed, he dying in their stead.

Verse 12

Turn you to the strong hold - Ye who feel your sins, and are shut up under a sense of your guilt, look up to him who was delivered for your offenses, and rose again for your justification. Ye have hope, let that hope lead you to faith, and that faith to the blood of the covenant; and, through that blood, to God, the Father of all.
I will render double unto thee - Give thee an abundance of peace and salvation.

Verse 13

When I have bent Judah - Judah is the bow, and Ephraim is the arrows; and these are to be shot against the Greeks. I am inclined, with Bp. Newcome, to consider that the language of this prophecy is too strong to point out the only trifling advantage which the Maccabees gained over Antiochus, who was of Macedonian descent; and it is probable that these prophecies remain to be fulfilled against the present possessors of Javan or Greece, Macedonia, and a part of Asia Minor.

Verse 14

The Lord shall be seen over them - Shadowing and refreshing them, as the cloud did the camp in the wilderness.
His arrow shall go forth as the lightning - They shall be conquered in a way that will show that God fights for his followers.
The description here is very sublime; we have a good imitation of it in Nonnus: - Και τοτε γαιαν ἁπασαν επεκλυσεν ὑετιος Ζευς, Πυκνωσας νεφεεσσιν ὁλον πολον· ουρανιη γαρ Βρονταιοις παταγοισι Διος μυκησατο σαλπιγξ.
Nonn. Dionys., lib. 6. ver. 229. "When heaven's dread trumpet, sounding from on high,
Breaks forth in thunders through the darken'd sky;
The pregnant clouds to floods of rain give birth.
And stormy Jove o'erwhelms the solid earth."
J. B. B. C.
In these two verses there is a fine image, and an allusion to a particular fact, which have escaped the notice of every commentator. I must repeat the verses: ^[132] : When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man. ^[133] : And the Lord shall be seen over them, and his arrows shall go forth like lightning.
The reader will consult what is said on ^[134], relative to the oriental bow, which resembles a [figure C] in its quiescent state, and must be recurved in order to be strung. Here, Judah is represented as the recurved bow; Ephraim, as an arrow placed on the string, and then discharged against the Javanites or Greeks with the momentum of lightning; the arrow kindling in its course through the air, and thus becoming the bolt of death to them against whom it was directed.
Volat illud, et incandescit eundo,
Et quos non habuit, sub nubibus invenit ignes. "It flies apace; and, heating, mounts on high,
Glows in its course, and burns along the sky."

Verse 15

The Lord of hosts shall defend then - He alone is the sure trust of his Church.
Subdue with sling-stones - This was an ancient and powerful instrument in the hands of the Hebrews. See the note on ^[135].
They shall drink - After the victory gained as above, thy people shall hold a feast, and drink and be filled with wine. There is no intimation here that they shall drink the blood of their enemies, as some barbarous nations were accustomed to do. When they have gained the victory, they shall banquet abundantly on the spoils taken from the enemy.
As the corners of the altar - They shall pour out libations of wine at the foot of the altar, as the priests were accustomed to pour out the blood of the victims.

Verse 16

Shall save them in that day - They are his flock, and he is their Shepherd; and, as his own, he shall save and defend them.
As the stones of a crown - אבני נזר מתנוססות abney nezer mithnosesoth, "crowned stones erecting themselves;" i.e., being set up by themselves, as monuments of some deliverance, they seem to be lifting themselves up; offering themselves to the attention of every passenger. It may however refer to stones anointed with oil; a sort of temporary altars set up to the Lord for a victory gained. The same word is used, ^[136] : "Because the crown, נזר nezer, of the anointing oil of his God is upon him." Perhaps most of those upright stones, standing in circles, which pass for druidical monuments, were erected to commemorate victories, or to grace the tomb of an illustrious chief. These verses may refer to some final victory over the enemies of God's people.

Verse 17

How great is his goodness - In himself and towards them.
And how great is his beauty! - His comeliness, holiness, and purity, put in and upon them.
Corn shall make the young men cheerful - They shall be gladdened and strengthened by plenty of food; and they shall speak aloud of God's mercies in their harvest home.
And new wine the maids - Who shall prepare the wine from an abundant vintage.

Chapter 10

Introduction

The promise of prosperity and plenty in the close of the preceding chapter leads the prophet to suggest, next, the means of obtaining them; supplication to Jehovah, and not to idols, whose worship had already proved a fertile source of calamities, ^[137]. The rest of the chapter (like the preceding) promises to the Jews a restoration to their own land under rulers and governors, victory over their enemies, and much increase and prosperity; and this in a manner so miraculous, that it is described, ^[138], by allusions to the deliverance from Egypt.

Verse 1

Ask ye of the Lord rain - Rain in the due seasons -
1. To impregnate the seed when sown; and
2. To fill the ear near the time of harvest - was so essential to the fertility of the land, and the well-being of the people, that it stands well among the chief of God's mercies and the promise of it here shows that God designs to ensure the prosperity promised, by using those means by which it was promoted.

Verse 2

The idols have spoken vanity - This is spoken of the Jews, and must refer to their idolatry practiced before the captivity, for there were no idols after.
Therefore they went their way - They were like a flock that had no shepherd, shifting from place to place, and wandering about in the wilderness, seeking for pasture, wherever they might find it. Some think that the idols and diviners were those of the Seleucidae Greeks, who excited their masters with promises of success against the Maccabees. Others think that the Babylonish captivity is foretold; for a determined future event is frequently spoken of by the prophets as past.

Verse 3

Mine anger was kindled against the shepherds - Bad kings and bad priests. I will punish the goats; these were the wicked priests, who were shepherds by their office, and goats by the impurity of their lives.
As his goodly horse in the battle - The honorable war horse, or the horse that carried the general's equipage. In the unaccountable variation of interpreters on these chapters, this, among other things, is thought to be spoken of Matthias, and Judas Maccabeus, who assembled the people from all quarters, as a shepherd gathers his sheep together; and led them against the sons of Greece, the Seleucidae Greeks. Others refer every thing here to times before the captivity.

Verse 4

Out of him came forth the corner - This is spoken of the tribe of Judah: all strength, counsel, and excellence came from that tribe. The corner stone, the ornament and completion of the building; the nail, by which the tents were fastened, and on which they hung their clothes, armor, etc., the battlebow, the choicest archers.
Every oppressor together - Those heroes and generals, by whom, under God, their foes should be totally routed. Newcome translates, "Every ruler together." Perhaps all this is spoken of the Messiah.

Verse 5

They shall be as mighty men - The Maccabees and their successors.
Riders on horses - The Macedonians, who opposed the Maccabees, and had much cavalry; whereas the Jews had none, and even few weapons of war; yet they overcame these horsemen.

Verse 6

I will strengthen the house of Judah - I doubt whether the sixth, seventh, eighth, and ninth verses are not to be understood of the future ingathering of the Jews in the times of the Gospel. See ^[139]; ^[140]; ^[141]; ^[142].

Verse 7

Ephraim shall be like a mighty man - This tribe was always distinguished for its valor.

Verse 8

I will hiss for them - אשרקה eshrekah, "I will shriek for them;" call them with such a shrill strong voice, that they shall hear me, and find that it is the voice of their redemption.

Verse 9

I will sow them among the people - Wherever they have been dispersed, my voice in the preaching of the Gospel shall reach them. And they shall remember me, and they and their children shall turn again to the Lord, through Messiah their King.

Verse 10

Out of the land of Egypt - I will bring them out of all the countries where they have been dispersed, and bring them back to their own land; and they shall be so numerous that they shall scarcely find there, in all its length and breadth, a sufficiency of room. If all the Jews that are now scattered over the face of the earth were gathered together, they would make a mighty nation. And God will gather them together. As a wonderful providence has preserved them in every place, so a wondrous providence will collect them from every place of their dispersion. When the great call comes, no one soul of them shall be left behind.

Verse 11

And he shall pass through the sea - Here is an allusion to the passage of the Red Sea, on their coming out of Egypt, and to their crossing Jordan, when they went into the promised land; the waves or waters of both were dried up, thrown from side to side, till all the people passed safely through. When they shall return from the various countries in which they now sojourn, God will work, if necessary, similar miracles to those which he formerly worked for their forefathers; and the people shall be glad to let them go, however much they may be profited by their operations in the state. Those that oppose, as Assyria and Egypt formerly did, shall be brought down, and their scepter broken.

Verse 12

I will strengthen them in the Lord - I, the God of Israel, will strengthen them in the Lord-Jesus, the Messiah; and thus indeed the Chaldee: I will strengthen them, בימרא דיי bemeymre dayai, in or by the Word of Jehovah, the same personal Word which we so often meet with in the Chaldee paraphrases or Targum.
They shall walk up and down in his name - In the name of the Messiah. Saith the Lord - God speaks here, not of himself, but concerning his Christ. The Jews shall have complete liberty; they shall appear everywhere as a part of the flock of Christ, and no difference be made between them and the converted Gentiles. They shall be all one fold under one Shepherd and Bishop of all souls.

Chapter 11

Introduction

The commencement of this chapter relates to the destruction of Jerusalem and the Jewish polity, probably by the Babylonians; at least in the first instance, as the fourth verse speaks of the people thus threatened as the prophet's charge, ^[143]. The prophet then gives an account of the manner in which he discharged his office, and the little value that was put on his labors. And this he does by symbolical actions, a common mode of instruction with the ancient prophets, ^[144]. After the prophet, on account of the unsuccessfulness of his labors, had broken the two crooks which were the true badges of his pastoral office, (to denote the annulling of God's covenant with them, and their consequent divisions and dispersions), he is directed to take instruments calculated to hurt and destroy, perhaps an iron crook, scrip, and stones, to express by these symbols the judgments which God was about to inflict on them by wicked rulers and guides, who should first destroy the flock, and in the end be destroyed themselves, ^[145]. Let us now view this prophecy in another light, as we are authorized to do by Scripture, ^[146]. In this view the prophet, in the person of the Messiah, sets forth the ungrateful returns made to him by the Jews, when he undertook the office of shepherd in guiding and governing them; how they rejected him, and valued him and his labors at the mean and contemptible price of thirty pieces of silver, the paltry sum for which Judas betrayed him. Upon which he threatens to destroy their city and temple; and to give them up to the hands of such guides and governors as should have no regard to their welfare.

Verse 1

Open thy doors, O Lebanon - I will give Mr. Joseph Mede's note upon this verse: - "That which moveth me more than the rest, is in chap. 11, which contains a prophecy of the destruction of Jerusalem, and a description of the wickedness of the inhabitants, for which God would give them to the sword, and have no more pity upon them. It is expounded of the destruction by Titus; but methinks such a prophecy was nothing seasonable for Zachary's time, (when the city yet for a great part lay in her ruins, and the temple had not yet recovered hers), nor agreeable to the scope. Zachary's commission, who, together with his colleague Haggai, was sent to encourage the people, lately returned from captivity, to build their temple, and to instaurate their commonwealth. Was this a fit time to foretell the destruction of both, while they were yet but a-building? And by Zachary too, who was to encourage them? Would not this better befit the desolation by Nebuchadnezzar?" I really think so. See Mr. J. Mede's 61. Epistle.
Lebanon signifies the temple, because built of materials principally brought from that place.

Verse 2

Howl, fir tree - This seems to point out the fall and destruction of all the mighty men.

Verse 3

Young lions - Princes and rulers. By shepherds, kings or priests may be intended.

Verse 4

Feed the flock of the slaughter - This people resemble a flock of sheep fattened for the shambles; feed, instruct, this people who are about to be slaughtered.

Verse 5

Whose possessors - Governors and false prophets, slay them, by leading them to those things that will bring them to destruction.
And they that sell them - Give them up to idolatry; and bless God, strange to tell, that they get secular advantage by the establishment of this false religion.

Verse 6

For I will no more pity - I have determined to deliver them into the hands of the Chaldeans.

Verse 7

And I wilt feed the flock of slaughter - I showed them what God had revealed to me relative to the evils coming upon the land; and I did this the more especially for the sake of the poor of the flock.
Two staves - Two shepherd's crooks. One I called Beauty - that probably by which they marked the sheep; dipping the end into vermillion, or some red liquid. And this was done when they were to mark every tenth sheep, as it came out of the field, when the tithe was to be set apart for the Lord.
The other I called Bands - Probably that with the hook or crook at the head of it, by which the shepherd was wont to catch the sheep by the horns or legs when he wished to bring any to hand.
And I fed the flock - These two rods show the beauty and union of the people, while under God as their Shepherd. It was the delight of God to see them in a state of peace and harmony.

Verse 8

Three shepherds also I cut off in one month - Taking this literally, some think the three shepherds mean the three Maccabees, Judas, Jonathan, and Simon; others, the three wicked high priests, Jason, Alcimus, and Menelaus; others, the three last princes of the Asmonean race, Alexander, Hyrcanus, and Antigonus.
Perhaps three orders may be intended:
1. The priesthood.
2. The dictatorship, including the Scribes, Pharisees, etc.
3. The magistracy, the great sanhedrin, and the smaller councils.
These were all annihilated by the Roman conquest.

Verse 9

I will not feed you - I shall instruct you no longer: some of you are appointed to death by famine; others, to be cut off by the sword; and others of you, to such desperation that ye shall destroy one another.

Verse 10

I took my staff - Beauty, and cut it asunder - And thus I showed that I determined no longer to preserve them in their free and glorious state. And thus I brake my covenant with them, which they had broken on their part already.

Verse 11

So the poor of the flock - The pious, who attended to my teaching, saw that this was the word - the design, of God.

Verse 12

If ye think good, give me my price - "Give me my hire." And we find they rated it contemptuously; thirty pieces of silver being the price of a slave, ^[147].

Verse 13

And the Lord said unto me, Cast it unto the potter - Jehovah calls the price of his prophet his own price; and commands that it should not be accepted, but given to a potter, to foreshadow the transaction related ^[148]. "Earthen vessels were used in the temple; and we may suppose that some Levites were employed within the sacred precincts to furnish them. To these, the humblest of his ministers in the temple, God commands that the degrading price should be cast." This is the substance of the notes on these two verses, given by Abp. Newcome.
We may look at it in another light, Give me my price! הבו שכרי habu sichri, bring my price, or give him any price; that is, Give the money to Judas which you have agreed to give him; for he can neither betray me nor you crucify me, but my own permission. But if not, forbear; take time to consider this bloody business, and in time forbear. For though I permit you to do it, yet remember that the permission does not necessitate you to do it; and the salvation of the world may be effected without this treachery and murder.
See my notes on this place, ^[149], where I have examined the evidence for the reading of "Zechariah the prophet," instead of "Jeremiah."

Verse 14

That I might break the brotherhood - I cannot, says Newcome, explain this passage, without supposing that the kingdom of Israel subsisted when the prophet wrote it; and that either the wars between Judah and Israel are referred to, (see ^[150]), or the captivity of the ten tribes, when the brotherly connection between these kingdoms ceased.

Verse 15

The instruments of a foolish shepherd - Such as a bag without bread, a scrip without measure, and a staff without a hook, etc., things that were needless or of no use; to point out to the Jewish pastors, who took no care of the flock, but devoured them, or ruled them with force and with cruelty.

Verse 16

I will raise up a shepherd in the land - Some wicked king; and Newcome supposes Hoshea may be meant. See ^[151], ^[152], and to such an abominable sovereign the prophecy may well apply.

Verse 17

Wo to the idol shepherd - רעי האליל roi haelil, "the worthless," or "good for nothing shepherd." The shepherd in name and office, but not performing the work of one. See ^[153].
The sword shall be upon his arm - Punishment shall be executed upon the wicked Jews, and especially their wicked kings and priests. See ^[154].
Arm - the secular power; right eye - the ecclesiastical state.
His arm shall be clean dried up - The secular power shall be broken, and become utterly inefficient.
His right eye shall be utterly darkened - Prophecy shall be restrained; and the whole state, ecclesiastical and civil, shall be so completely eclipsed, that none of their functions shall be performed. This may refer to the worthless and wicked governor mentioned in the preceding verse.
There are several things in this chapter that are very obscure, and we can hardly say what opinion is right; nor is it at all clear whether they refer to a very early or late period of the Jewish history.

Chapter 12

Introduction

The first part of this chapter, with several passages in chap. 14, relates to an invasion that shall be made on the inhabitants of Judea and Jerusalem in the latter ages of the world, some time after the restoration and settlement of the Jews in their own land. It also describes, in very magnificent terms, the signal interposition of God in their favor. From this the prophet proceeds in the latter part of the chapter, ^[155], to describe the spiritual mercies of God to converting his people; and gives a very pathetic and affecting account of the deep sorrow of that people, when brought to a sense of their great sin in crucifying the Messiah, comparing it to the sorrow of a parent for his first-born and only son, or to the lamentations made for Josiah in the valley of Megiddon, ^[156], ^[157]. A deep, retired sorrow, which will render the mourners for a season insensible to all the comforts and enjoyments of the most endearing society.

Verse 1

The burden of the word of the Lord - This is a new prophecy. It is directed both to Israel and Judah, though Israel alone is mentioned in this verse.
Which stretcheth forth the heavens - See on ^[158] (note).
Formeth the spirit of man within him - Then it is not the same substance with his body. It is a Spirit within Him.

Verse 2

Jerusalem a cup of trembling - The Babylonians, who captivated and ruined the Jews, shall in their turn be ruined.
I incline to think that what is spoken in this chapter about the Jews and Jerusalem, belongs to the "glory of the latter times."
Shall be in the siege - This may refer to some war against the Church of Christ, such as that mentioned ^[159].

Verse 3

A burdensome stone - Probably referring to that stone which was thrown on the breast of a culprit adjudged to lose his life by stoning, by which the whole region of the thorax, heart, lungs, liver, etc., was broken to pieces.

Verse 4

I will smite every horse - Some apply this to the wars of the Maccabees with the Syrians; but it is more likely to be a prophecy not yet accomplished. The terms are too strong for such petty and evanescent victories as those of the Maccabees.

Verse 5

The governors of Judah - This supposes a union between the two kingdoms of Israel and Judah.

Verse 6

Jerusalem shall be inhabited again - This seems to refer to the future conversion of the Jews, and their "return to their own land."

Verse 7

The Lord also shall save the tents of Judah first - This, I suppose, refers to the same thing. The Gospel of Christ shall go from the least to the greatest. Eminent men are not the first that are called; the poor have the Gospel preached to them. And this is done in the wise providence of God, that the "glory of the house of David," etc., that secular influence may appear to have no hand in the matter; and that God does not send his Gospel to a great man, because he is such.

Verse 8

He that is feeble among them - shall be as David - Here is a marked difference between Judaism and Christianity. So clear, full, and efficient shall be the salvation of believers under the Gospel that the feeblest among them shall be as strong, as full of courage, and as successful as David when he went against Goliath. The least in the kingdom of heaven was greater than John the Baptist.
And the house of David - as the angel of the Lord - The family the Church of the true David, the Lord Jesus, shall be as the angel of the Lord; shall stand in the Divine presence like Gabriel; for Christ hath said, "Blessed are the pure in heart, for they shall see God." So "we all, with open face beholding as in a glass the glory of the Lord, are changed from glory into glory, as by the Spirit of the Lord." Thus the house of David, the true Christians, shall here walk with, after, and before God.

Verse 9

I will seek to destroy all the nations - When this time shall arrive, all nations that "will not receive the faith of our Lord Jesus" shall be destroyed, when the longsuffering of God shall no longer wait upon them. This seems to belong to a period yet very remote.

Verse 10

I will pour upon the house of David - This is the way in which the Jews themselves shall be brought into the Christian Church.
1. "They shall have the spirit of grace," God will show them that he yet bears favor to them.
2. They shall be excited to fervent and continual prayer for the restoration of the Divine favor.
3. Christ shall be preached unto them; and they shall look upon and believe in him whom they pierced, whom they crucified at Jerusalem.
4. This shall produce deep and sincere repentance; they shall mourn, and be in bitterness of soul, to think that they had crucified the Lord of life and glory, and so long continued to contradict and blaspheme, since that time.

Verse 11

A great mourning - A universal repentance.
As the mourning of Hadadrimmon - They shall mourn as deeply for the crucified Christ as their forefathers did for the death of Josiah, who was slain at Hadadrimmon in the valley of Megiddon. See ^[160], ^[161].

Verse 12

Every family apart - The meaning of the word apart, which recurs here so often, may be this: Their sorrow shall be so deep and distressing, that every one will endeavor to avoid another, and vent his grief and distress of soul in private. And even husbands and wives shall separate from each other in this general mourning, as they were obliged to do by law in certain circumstances. See ^[162] (note), and the note there.

Chapter 13

Introduction

After the humiliation and conversion of the Jews, foretold in the preceding chapter, they are here promised the full pardon of their sins, and a deliverance from idolatry and false prophets, ^[163]. Prophecy concerning the death of the Messiah, and the persecution of his disciples, ^[164]. The remaining verses may refer to those Jewish converts to Christianity who survived the calamities which their country suffered from the Romans, ^[165], ^[166].

Verse 1

In that day there shall be a fountain opened - This chapter is a continuation of the preceding, and should not have been separated from it.
A fountain - The source of mercy in Christ Jesus; perhaps referring to the death he should die, and the piercing of his side, when blood and water issued out.
To the house of David - To David's family, and such like persons as it included. See the history of David and his sons, and then learn for whom Christ shed his blood.
Inhabitants of Jerusalem - Such like persons as the Jews were in every part of their history, and in their last times, when they clamoured for the blood of Christ, and pursued him unto death! Learn from this also for whom Christ died! These were the worst of the human race; and if he died for them, none need despair. They rejected, betrayed, crucified, slew, and blasphemed Christ, and afterwards persecuted his followers. For these he died! Yes: and he tasted death for Every Man.
For sin and for uncleanness - For the removal of the guilt of sin, and for the purification of the soul from the uncleanness or pollution of sin.

Verse 2

I will cut off the names of the idols - There shall not only be no idolatry, but the very names of the idols shall be forgotten, or be held in such abhorrence that no person shall mention them. This prophecy seems to be ancient, and to have been delivered while idolatry had prevalence in Israel and Judah.
I will cause the prophets - All false teachers.
And the unclean spirit - That which leads to impurity, the spirit of divination; the lust of the flesh, and of the eye, and the pride of life. Satan shall have neither a being in, nor power over, the hearts of sincere believers in Christ.

Verse 3

When any shall yet prophesy - Falsely; such shall be the horror of such an evil, that there shall be no toleration of it. Itself, and they who practice it, shall be everywhere destroyed.

Verse 4

Neither shall they wear a rough garment - A rough garment made of goats' hair, coarse wool, or the course pile of the camel, was the ordinary garb of God's prophets. And the false prophets wore the same; for they pretended to the same gifts, and the same spirit, and therefore they wore the same kind of garments. John Baptist had a garment of this kind.

Verse 5

But he shall say, I am no prophet - This must be the case of a false prophet or diviner, who had been obliged to give up his infamous practice, and become even a laborer in the land. But having been known to be such, he is questioned by the people to see if he still were addicted in heart to the same practices. He declares he is no prophet, neither true nor false; that he is now a husbandman, and was brought up a herdsman.

Verse 6

What are these wounds in thine hands? - Marks which he had received in honor of his idols. But he shall excuse himself by stating that he had received these marks in his own family; when, most probably, they had been dedicated to some of those idols. See the note on ^[167]. I do not think that these words are spoken at all concerning Jesus Christ. I have heard them quoted in this way; but I cannot hear such an application of them without horror. In quoting from the Old Testament in reference to the New, we cannot be too cautious. We may wound the truth instead of honoring it.

Verse 7

Awake, O sword, against my Shepherd - This is generally understood of Jesus Christ. The sword is that of Divine justice which seemed to have been long asleep, and should long ago have struck either Man, or his Substitute, the Messiah. Jesus is here called God's Shepherd, because he had appointed him to feed and govern, as well as to save, the whole lost world. This is a prosopopoeia, and the address to the sword is very poetic. There is a fine passage in Aeschylus to the same effect: - Ξενος δε κληροις επινωμᾳ, Χαλυβος Σκυθων αποικας, Κτεανων χρηματοδαιτας Πικρος, ωμοφρων σιδαρος, Χθονα ναιειν διαπηλας Ὁποσαν αν και φθιμενοισι κατεχειν, Των μεγαλων πεδιων αμοιροις,
Aeschyl. Sept. cont. Hebrews 733. "The rude barbarian, from the mines
Of Scythia, o'er the lots presides;
Ruthless to each his share assigns,
And the contested realm divides:
To each allots no wider a domain
Than, on the cold earth as they lie,
Their breathless bodies occupy,
Regardless of an ampler reign:
Such narrow compass does the sword -
A cruel umpire - their high claims afford."
Potter.
The man that is my Fellow - ועל גבר עמיתי veal geber amithi, "upon the strong man," or "the hero that is with Me;" my neighbor. "The Word was God, and the Word was With God;" ^[168]. "I and my Father are One;" ^[169].
Smite the Shepherd, and the sheep shall be scattered - This is quoted by our Lord, ^[170], in relation to his disciples, who should be scattered on his crucifixion: and they were so; for every one, giving up all for lost, went to his own house.
And I will turn mine hand upon the little ones - I will take care of the little flock, and preserve them from Jewish malice and Gentile persecution. And so this little flock was most wondrously preserved, and has been increasing from year to year from that time to the present day.

Verse 8

Two parts therein shall be cut off - In the war with the Romans.
But the third shall be left - Those who believe on the Lord Jesus Christ shall be preserved alive; and not one of these perished in the siege, or afterwards, by those wars.

Verse 9

I will bring the third part through the fire - The Christian Church shall endure a great fight of afflictions, by which they shall be refined - not consumed.
They shall call on my name - In this way shall they offer all their prayers and supplications to God.
I will say, It is my people - The Church that I have chosen in the place of the Jews who have filled up the measure of their iniquity.
And they shall say, The Lord is my God - And thus communion shall be established between me and them for ever. Thus there shall be a general restoration.

Chapter 14

Introduction

The commencement of this chapter relates to the destruction of Jerusalem by the Romans, and to the calamities consequent on that event. From this great Jewish tragedy the prophet immediately passes to the utter extermination of the enemies of Christianity in the latter days. God will display his power in behalf of his people in a manner so astonishing and miraculous, that even they themselves, and much more their enemies, shall be struck with terror, ^[171], ^[172]. The national prosperity of the Jews shall then be permanent and unmixed, ^[173], ^[174]; and these people shall be made the instruments of converting many to the faith of the Messiah, ^[175], ^[176]. The great increase and prosperity of the Christian Church, the New Jerusalem, is then described in terms accommodated to Jewish ideas; and the most signal vengeance denounced against all her enemies, ^[177]. From that happy period God's name will be honored in every thing, and his worship every where most reverently observe, ^[178], ^[179].

Verse 1

Behold, the day of the Lord cometh - This appears to be a prediction of that war in which Jerusalem was finally destroyed, and the Jews scattered all over the face of the earth; and of the effects produced by it.

Verse 2

I will gather all nations - The Romans, whose armies were composed of all the nations of the world. In this verse there is a pitiful account given of the horrible outrages which should be committed during the siege of Jerusalem, and at its capture.
The residue of the people shad not be cut off - Many were preserved for slaves, and for exhibition in the provincial theatres.

Verse 3

Then shall the Lord go forth, and fight against those nations - Against the Romans, by means of the northern nations; who shall destroy the whole empire of this once mistress of the world. But this is an obscure place.

Verse 4

And his feet shall stand - He shall appear in full possession of the place, as a mighty conqueror.
And the mount of Olives shall cleave - God shall display his miraculous power as fully in the final restoration of the Jews, as he did when he divided the Red Sea that their forefathers might pass through dry-shod. Some refer this to the destruction of the city by the Romans. It was on the mount of Olives that Titus posted his army to batter Jerusalem. Here the tenth legion that came to him from Jericho was placed. Joseph. De Bello, lib. 6 c. 3. It was from this mountain that our Lord beheld Jerusalem, and predicted its future destruction, ^[180], with ^[181]; and it was from this mountain that he ascended to heaven, (^[182]), utterly leaving an ungrateful and condemned city.
And half of the mountain shall remove - I really think that these words refer to the lines of circumvallation, to intrenchments, redoubts, etc., which the Romans made while carrying on the siege of this city; and particularly the lines or trenches which the army made on Mount Olivet itself.

Verse 5

Ye shall flee to the valley - Some think this refers to the valley through which Zedekiah and others endeavored to escape when Nebuchadnezzar pressed the siege of Jerusalem: but it appears to speak only of the Jewish wars of the Romans.
Azal - This, as a place, is not known. If a place, it was most probably near to Jerusalem; and had its name from that circumstance.

Verse 6

The light shall not be clear, nor dark - Metaphorically, there will be a mixture of justice and mercy in all this; or a bright light and darkness. Mercy shall triumph over judgment. There shall be darkness - distress, etc.; but there shall be more light - joy and prosperity - than darkness.

Verse 7

At evening time it shall be light - At the close of this awful visitation, there shall be light. The light of the glorious Gospel shall go forth from Jerusalem; and next, from the Roman empire to every part of the earth.

Verse 8

Living waters shall go out - There shall be a wide diffusion of Divine knowledge, and of the plan of human salvation, which shall go out by apostles and preachers, first from Jerusalem, then to Syria, Asia Minor, Greece, Italy, the isles of the sea, Britain, etc.
The former sea, and - the hinder sea - The Dead Sea and the Mediterranean; see on ^[183] (note). These are metaphors.
In summer - In time of drought; or in the countries where there was no knowledge of God, there shall these waters flow. The stream shall never cease; it shall run in summer as well as winter. These are living waters - perennial, incessant, and waters that shall preserve life. See ^[184].

Verse 9

And the Lord shall be King - When this universal diffusion of Divine knowledge shall take place. Wherever it goes, the laws of God shall be acknowledged; and, consequently, he shall be King over the whole earth.
One Lord, and his name one - There shall be in those blessed days, only one religion, and one form of religion. There shall not be gods many, and lords many. All mankind shall be of one religion, the essence of which is, "Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy Neighbor as thyself."

Verse 10

All the land shall be turned as a plain - Or rather, "He shall encompass the whole land as a plain." He shall cast his defence all around it; from Geba, in Benjamin, north of Jerusalem, (^[185]), to Rimmon in Judah, to the south of Jerusalem, ^[186].
It shall be lifted up - The city shall be exalted.
And inhabited in her place - Jerusalem, shall be rebuilt In the very place in which it originally stood. From Benjamin's gate, which was probably on the north side of Jerusalem, unto the place of the first gate, supposed to be that called the old gate, ^[187]; ^[188], placed by Lightfoot towards the southwest.
Unto the corner gate - See ^[189].
The tower of Hananeel - This tower and the corner gate seem to be placed as two extremities of the city.
Unto the king's wine-presses - Near to the king's gardens, southward. - See Newcome.

Verse 11

There shall be no more utter destruction - After this final restoration of Jerusalem it shall never more be destroyed; but as this was the first city of the living God upon earth, so shall it be the last; it shall be safely inhabited. It shall see war no more.

Verse 12

And this shall be the plague - All her enemies shall be destroyed.
Their flesh shall consume away - These are the effects of famine which are described in this verse.

Verse 13

A great tumult from the Lord - Among those enemies of his Church, who shall engage and destroy each other.

Verse 14

And Judah also shall fight - They shall have little else to do than take the spoil, the wealth of all the heathen round about; gold, silver, and apparel.

Verse 15

So shall be the plague of the horse, and the mule - There shall be plagues on the substance of the enemies of the Church, as there were on the cattle and goods of the Egyptians.

Verse 16

Shall even go up from year to year - The Jews had three grand original festivals, which characterized different epochs in their history, viz.: -
1. The feast of the passover, in commemoration of their departure from Egypt.
2. The feast of pentecost, in commemoration of the giving of the law upon Mount Sinai.
3. The feast of tabernacles, in commemoration of their wandering forty years in the wilderness.
This last feast is very properly brought in here to point out the final restoration of the Jews, and their establishment in the light and liberty of the Gospel of Christ, after their long wandering in vice and error.

Verse 17

Upon them shall be no rain - Those who do not worship God shall not have his blessing; and those who do not attend Divine ordinances cannot have the graces and blessings which God usually dispenses by them. On such slothful, idle Christians, there shall be no rain!

Verse 18

If the family of Egypt - This may allude to those Jews who, flying from the persecution of Antiochus Epiphanes, settled in Egypt, and built a temple at Heliopolis, under the direction of Onias, son of the high priest. Josephus Antiq. lib. xiii., c. 6, and War, lib. vii., c. 36. If these do not rejoin their brethren, they shall have no rain, no interest in the favor of God.

Verse 19

This shall be the punishment - of all nations that come not up - God will have his public worship established everywhere, and those who do not worship him shall lie under his curse.

Verse 20

Upon the bells of the horses - They appear, formerly, to have had bells on horses, camels, etc., as we have now, to amuse the animals, and encourage them in their work. In some very fine Asiatic paintings now before me, I see bells both on horses, mules, and camels; little bells tied to their legs, and larger ones about their necks, particularly in the representation of a caravan passing through the valley of serpents, in the island of Serendib, now Ceylon. The margin reads bridles.
Holiness Unto The Lord - As the Gospel is a holy system, preaching holiness and producing holiness in those who believe, so all without, as well as within, shall bear this impress; and even a man's labor shall be begun and continued, and ended in the Lord; yea, and the animals he uses, and the instruments he works with, shall be all consecrated to God through Christ.
The pots - "The meanest utensil in the house of God, ^[190], shall be as the vessels of silver, and gold used in solemn sacrifice; they shall be like the bowls before the altar." - See Newcome.

Verse 21

Yea, every pot in Jerusalem - "The utensils of the Jews shall be treated as holy, and the worshippers shall use them reverently. The idea of preparing food in them (they that - seethe therein) is taken from the custom of feasting after sacrifice. And no trafficker (see ^[191]) shall pollute the house of God, as was the custom when our blessed Lord cleansed the temple." - See Newcome. This is what is called the Canaanite in the house of God. The Canaanite is the merchant; and where such are tolerated in a place dedicated to Divine worship, that is not the house of the Lord of hosts. In churches and chapels, collections may be made for the simple purpose of supporting and extending the worship of Jehovah; but for no other purpose, especially on the Lord's day. Amen.

1. Mat 27:9
2. Mat 27:10
3. Zac 11:12
4. Zac 1:1-6
5. Zac 1:7-11
6. Zac 1:12-17
7. Zac 1:18-21
8. Hag 2:18
9. Jos 5:13
10. Eze 1:26
11. Dan 7:13
12. Dan 10:6
13. Jos 5:13-15
14. Zac 1:13
15. Zac 1:11
16. Zac 6:1-3
17. Zac 6:6
18. Zac 6:7
19. Lev 6:28
20. Job 2:8
21. Deu 22:10
22. Pro 20:4
23. Gen 24:21
24. Dan 4:13
25. Zac 6:6
26. Zac 2:1-5
27. Zac 2:6-9
28. Zac 2:10-13
29. Zac 2:7
30. Zac 2:5
31. Zac 2:8
32. Zac 3:1-7
33. Zac 3:8-10
34. Jde 1:9
35. Jde 1:9
36. Jde 1:9
37. Rev 12:10
38. Exo 28:4
39. Mat 1:12
40. Isa 4:2
41. Zac 6:11
42. Zac 6:12
43. Isa 28:16
44. Rev 1:4
45. Joh 6:27
46. Isa 36:16
47. Isa 2:2
48. Isa 2:3
49. Zac 4:1
50. Zac 4:2-10
51. Zac 4:11-14
52. 2Chr 16:9
53. Pro 15:3
54. Zac 3:9
55. Zac 4:2
56. Zac 4:4
57. Zac 4:11
58. Zac 1:8
59. Zac 1:10
60. Zac 3:9
61. Exo 25:31
62. Exo 25:32
63. Zac 5:1-4
64. Zac 5:5-11
65. Zac 6:1-8
66. Zac 6:9-15
67. Zac 6:6
68. Zac 6:7
69. Zac 6:3
70. Zac 3:8
71. Zac 6:10
72. Zac 7:1-14
73. Zac 1:1
74. Jer 41:1
75. 2Kgs 25:25
76. Oba 1:19
77. Isa 58:6
78. Isa 58:7
79. Jer 7:23
80. Mic 6:8
81. Zac 8:21-23
82. Rom 11:15
83. Rom 11:16
84. Zac 7:9
85. Zac 7:10
86. 2Kgs 25:3
87. Jer 39:2
88. Jer 52:6
89. Jer 52:7
90. 2Kgs 25:8
91. Jer 52:12
92. Jer 52:13
93. 2Kgs 25:1
94. Jer 52:4
95. Eze 24:1
96. Eze 24:2
97. Zac 7:3
98. Zac 7:5
99. Isa 2:3
100. Mic 4:1
101. Mic 4:2
102. Isa 3:6
103. Zac 9:1-7
104. Zac 9:9
105. Zac 9:10
106. Zac 9:11
107. Zac 9:12
108. Zac 9:13-17
109. Zac 11:12
110. Zac 11:13
111. Mat 27:9
112. Mat 27:10
113. Zac 9:9
114. Zac 11:12
115. Zac 11:13
116. Zac 12:11
117. Zac 13:2-6
118. Zac 12:10
119. Zac 13:7
120. Eze 5:13
121. Eze 16:42
122. Eze 24:13
123. Psa 125:3
124. Isa 30:23
125. Eze 28:1
126. Eze 26:17
127. Amo 1:6-8
128. Zep 2:4
129. Zep 2:7
130. Mat 21:5
131. Zac 4:6
132. Zac 9:13
133. Zac 9:14
134. Hos 7:16
135. Jdg 20:16
136. Lev 21:12
137. Zac 10:1-3
138. Zac 10:4-12
139. Jer 3:14
140. Jer 23:6
141. Hos 1:2
142. Hos 6:11
143. Zac 11:1-6
144. Zac 11:7-14
145. Zac 11:15-17
146. Mat 27:7
147. Exo 21:32
148. Mat 27:7
149. Mat 27:9
150. 2Kgs 16:5
151. 2Kgs 17:1
152. 2Kgs 17:2
153. Joh 10:11
154. Zac 11:16
155. Zac 14:10-14
156. 2Chr 35:24
157. 2Chr 35:25
158. Isa 42:5
159. Rev 20:9
160. 2Chr 35:24
161. 2Chr 35:25
162. 1Cor 7:5
163. Zac 13:1-6
164. Zac 13:7
165. Zac 13:8
166. Zac 13:9
167. Isa 44:5
168. Joh 1:1
169. Joh 10:30
170. Mat 26:31
171. Zac 14:4
172. Zac 14:5
173. Zac 14:6
174. Zac 14:7
175. Zac 14:8
176. Zac 14:9
177. Zac 14:10-19
178. Zac 14:20
179. Zac 14:21
180. Luk 19:41
181. Mat 24:23
182. Act 1:12
183. Joe 2:20
184. Joh 7:37
185. Jos 21:17
186. Jos 15:32
187. Neh 3:6
188. Neh 12:39
189. 2Kgs 14:13
190. Neh 10:29
191. Eze 18:4