Zechariah 1:7
An Exposition, With
Practical Observations, of
The Prophecy of
Zechariah
This prophet was colleague with the prophet Haggai, and a
worker together with him in forwarding the building of the second temple
(Ezra 5:1); for two are better than one. Christ sent forth his disciples two
and two. Zechariah began to prophesy some time after Haggai. But he
continued longer, soared higher in visions and revelations, wrote more, and
prophesied more particularly concerning Christ, than Haggai had done; so
the last shall be first:
the last in time sometimes proves first in dignity. He begins with a plain
practical sermon, expressive of that which was the scope of his prophesying,
in the first five verses; but afterwards, to the end of ch. 6, he relates
the visions he saw, and the instructions he received immediately from heaven
by them. At ch. 7, from an enquiry made by the Jews concerning fasting, he
takes occasion to show them the duty of their present day, and to encourage
them to hope for God’s favour, to the end of ch. 8, after which there are
two sermons, which are both called burdens of
the word of the Lord (one begins with ch. 9,
the other with ch. 12), which probably were preached some time after; the
scope of them is to reprove for sin, and threaten God’s judgments against
the impenitent, and to encourage those that feared God with assurances of
the mercy God had in store for his church, and especially of the coming of
the Messiah and the setting up of his kingdom in the world.
Chapter 1
In this chapter, after the introduction (v. 1), we have,
I. An awakening call to a sinful people to repent of their sins and
return to God (v. 2-6). II. Great encouragement given to hope for
mercy. 1. By the vision of the horses (v. 7–11). 2. By the prayer of the
angel for Jerusalem, and the answer to that prayer (v. 12–17). 3. By the
vision of the four carpenters that were employed to cut off the four horns
with which Judah and Jerusalem were scattered (v. 18–21).
Verses 1-6
Here is, I. The foundation of Zechariah’s ministry; it is
laid in a divine authority: The word of the
Lord came to him. He received a divine
commission to be God’s mouth to the people and with it instructions what to
say. He received of the Lord that which also he delivered unto them.
The word of the Lord was to him;
it came in the evidence and demonstration of the Spirit, as a real thing,
and not a fancy. For the ascertaining of this, we have here, 1. The time
when the word of the Lord came first to him, or when the word that next
follows came to him: it was in the second year
of Darius. Before the captivity the prophets
dated their writings by the reigns of the kings of Judah and Israel; but now
by the reigns of the kings of Persia, to whom they were subjects. Such a
melancholy change had sin made of their circumstances. Zerubbabel took not
so much state upon him as to have public acts dated by the years of his
government, and in things of this nature the prophets, as is fit, complied
with the usage of the time, and scrupled not to reckon by the years of the
heathen kings, as Dan. 7:1; 8:1. Zechariah preached his first sermon in the
eighth month of
this second year
of Darius; Haggai preached his in the sixth month of the same year, Hag.
1:1. The people being readily obedient to the word of the Lord in the mouth
of Haggai, God blessed them with another prophet; for to him that has, and
uses well what he has, more shall be given.
2. The name and family of the prophet to whom the word
of the Lord came; He was Zechariah, the son of
Barachiah, the son of Iddo, and he was
the prophet, as Haggai
is called the prophet,
Hag. 1:1. For, though in former ages there was one Iddo a prophet (2 Chr.
12:15), yet we have no reason to think that Zechariah was of his progeny, or
should be denominated from him. The learned Mr. Pemble is decidedly of
opinion that this Zechariah, the son of Barachiah, is the same that our
Saviour says was slain between the temple and
the altar, perhaps many years after the
rebuilding of the temple (Mt. 23:35), and that our Saviour does not mean (as
is commonly thought) Zechariah the son of Jehoiada, for why should Jehoiada
be called Barachiah? And he thinks the manner of Christ’s account persuades
us to think so; for, reckoning up the innocent blood shed by the Jews, he
begins at Abel, and ends even in the last of the holy prophets. Whereas,
after Zechariah the son of Jehoiada, many prophets and righteous men were
put to death by them. It is true there is no mention made in any history of
their slaying this Zechariah, but Josephus might industriously conceal that
shame of his nation. Perhaps what Zechariah spoke in his prophesying
concerning Christ of his being sold, his being wounded in the house of his
friends, and the shepherd being smitten, was verified in the prophet
himself, and so he became a type of Christ. Probably, being assaulted by his
persecutors, he took sanctuary in the court of the priests (and some think
he was himself a priest), and so was slain between the porch and the altar.
II. The first-fruits of Zechariah’s ministry. Before he
came to visions and revelations, and delivered his prophetic discourses, he
preached that which was plain and practical; for it is best to begin with
that. Before he published the promises of mercy, he published calls to
repentance, for thus the way of the Lord
must be prepared.
Law must be first preached, and then gospel. Now,
1. The prophet here puts them in mind of the controversy
God had had with their fathers (v. 2): "The
Lord has been sorely displeased with your fathers,
and has laid them under the tokens of his displeasure. You have heard with
your ears, and your fathers have told you of it; you have seen with your
eyes the woeful remains of it. God’s quarrel with you has been of long
standing, and therefore it is time for you to think of taking it up.’’ Note,
The judgments of God, which those that went before us were under, should be
taken as warnings to us not to tread in their steps, and calls to
repentance, that we may cut off the entail of the curse and get it turned
into a blessing.
2. He calls them, in God’s name, to return to him, and
make their peace with him, v. 3. God by him says that to this backsliding
people which he had often said by his servants the prophets:
"Turn you to me in a way of
faith and repentance, duty and obedience, and I
will turn to you in a way of favour and mercy,
peace and reconciliation.’’ Let the rebels return to their allegiance, and
they shall be taken under the protection of the government and enjoy all the
privileges of good subjects. Let them change their way, and God will change
his. See Mal. 3:7. But that which is most observable here is that God is
called here the Lord of hosts
three times: "Thus saith the Lord of hosts.
It is he that speaks, and therefore you are bound to regard what he says.’’
Turn you to me, saith the Lord of hosts
(this intimates the authority and obligation of the command),
and I will turn to you, saith the Lord of hosts—this
intimates the validity and value of the promise; so that it is no vain
repetition. Note, The consideration of God’s almighty power and sovereign
dominion should both engage and encourage sinners to repent and turn to him.
It is very desirable to have the Lord of hosts our friend and very dreadful
to have him our enemy.
3. He warns them not to persist in their impenitence, as
their fathers had done (v. 4): Be you not as
your fathers. Instead of being hardened in
their evil courses by the example of their fathers’ sins, let them rather be
deterred from them by the example of their fathers’ punishment. We are apt
to be governed very much by precedent, and we are well or ill governed
according to the use we make of the precedents before us. The same examples
to some are a savour of life unto life, to others a savour of death unto
death. Some argued, "Shall we be wiser than our fathers? They never minded
the prophets, and why then should we mind them? They made laws against them,
and why should we tolerate them?’’ But they are here taught how they should
argue: "Our fathers slighted the prophets, and God was sorely displeased
with them for it; therefore let us the more carefully regard what God says
to us by his prophets.’’ "Review what is past, and observe,’’
(1.) "What was the message that God sent by his servants
the prophets to your fathers: The former
prophets cried to your fathers. cried aloud,
and did not spare, not spare themselves, not spare your fathers; they cried
as men in earnest, as men that would be heard; they spoke not as from
themselves, but in the name of the Lord of
hosts; and this was the substance of what they
said, the burden of every song, the application of every sermon—Turn
you now from your evil ways, and from your evil doings;
the very same that we now preach to you. Be persuaded to leave your sins;
resolve to have no more to do with them. A speedy reformation is the only
way to prevent an approaching ruin: Turn you
now from sin to God without delay.’’
(2.) "How little this message was regarded by your
fathers: But they did not hear,
they did not heed. They turned a deaf ear to these calls:
They would not hearken unto me, saith the Lord.
They would not be reclaimed, would not be ruled, by the word I sent them;
say not then that you will do as your fathers did, for they did amiss;’’ see
Jer. 44:17. Note, We must not follow the examples of our dear fathers unless
they were God’s dear children, nor any further than they were dutiful and
obedient to him.
(3.) "What has become both of your fathers and of the
prophets that preached to them? They are all dead and gone,’’ v. 5. [1.]
Your fathers, where are they?
The whole generation of them is swept away, and their place knows them no
more. Note, When we think of our ancestors, that have gone through the world
and gone out of it before us, we should think,
Where are they? Here they were, in the towns
and countries where we live, passing and repassing in the same streets,
dwelling in the same houses, trading in the same shops and exchanges,
worshipping God in the same churches. But where are they? They are somewhere
still; when they died there was not an end of them. They are in eternity, in
the world of spirits, the unchangeable world, to which we are hastening
apace. Where are they? Those of them that lived and died in sin are in
torment, and we are warned by Moses and the prophets, Christ and his
apostles, to look to it that we come not to
that place of torment, Lu. 16:28, 29. Those of
them that lived and died in Christ are in paradise; and, if we live and die
as they did, we shall be with them shortly, with them eternally.
[2.] The prophets
also, did they live for ever?
No, they are gone too. The treasure is put into earthen vessels, the water
of life into earthen pitchers, often cracked, and brought home broken at
last. Christ is a prophet that lives for ever, but all other prophets have a
period put to their office. Note, Ministers are dying men, and live not for
ever in this world. They are to look upon themselves as such, and to preach
accordingly, as those that must be silenced shortly, and know not which
sermon may be the last. People are to look upon them as such, and to hear
accordingly, as those that yet a little while have the
light with them, that they
may walk and work while they have the light.
Oh that this weighty consideration had its due weight given it, that we are
dying ministers dealing with dying people about the concerns of immortal
souls and an awful eternity, which both they and we are standing upon the
brink of! It concerns us to think of the prophets that are gone, that were
before us of old,
Jer. 28:8. Those that were the glory of men withered and fell; but the
word of the Lord endures for ever,
1 Pt. 1:24, 25. The prophets that are now, do
we live for ever? (so some read it); no,
Haggai and Zechariah will not be long with you, and prophecy itself shall
shortly cease. In another world both we and our prophets shall live for
ever; and to prepare for that world ought to be our great care and business
in this.
(4.) "What were the effects of the word which God spoke
to them by his prophets, v. 6. The preachers died, and the hearers died, but
the word of God died not; that took effect, and not one iota or tittle of it
fell to the ground.’’ As the rain
and snow from
heaven, it shall not return void,
Isa. 55:11. He appealed to themselves; they knew very well, [1.] That the
judgments God had threatened were executed upon their fathers, and they were
made to feel what they would not believe and fear:
"My statutes which I commanded my servants the prophets,
the precepts with the penalties annexed, which I charged them with the
delivery of, did they not take hold of your
fathers?’’ Though God’s prophets could not
fasten convictions upon them, the calamities threatened overtook them, and
they could not escape them, nor get out of the reach of them. God’s words
took hold of them as the bailiff arrests the debtor, and takes him in
execution for contempt. Note, The unbelief of man cannot make the
threatenings of God’s word of no effect, but, sooner or later, they will
take place, if the prescribed course be not taken to prevent the execution
of them. God’s anger will certainly take hold of those that will not be
taken hold of by his authority; for when he judges he will overcome. [2.]
That they themselves could not but own the accomplishment of the word of God
in the judgments of God that were upon them, and that therein he was
righteous, and had done them no wrong: They
returned, and said (they changed their mind,
and when it was too late to prevent the ruin of their nation they
acknowledged), Like as the Lord of hosts
thought to do unto us according to our ways and doings,
to reckon with us for them, so has he dealt
with us, and we must acknowledge both his
truth and his justice, must blame ourselves only, and have no blame to lay
to him. Sero sapiunt Phryges—It is late before
the Phrygians become wise. This after-wit, as
it is a proof of the truth of God, so it is a proof of the folly of men, who
will look no further than they can see. They would never be persuaded to say
in time, "God will be as good as his word, for he is faithful; he will deal
with us according to our deserts, for he is righteous.’’ But now they see
both plainly enough when the sentence is executed; now he that runs may
read, and publish the exact agreement that appears between the present
providences and the former predictions which then were slighted, between the
present punishments and the former sins which then were persisted in. Now
they cannot but say, The Lord is righteous,
Dan. 9:11–13.
Verses 7-17
We not come to visions and revelations of the Lord; for
in that way God chose to speak by Zechariah, to awaken the people’s
attention, and to engage their humble reverence of the word and their humble
enquiries into it, and to fix it the more in their minds and memories. Most
of the following visions seem designed for the comfort of the Jews, now
newly returned out of captivity, and their encouragement to go on with the
building of the temple. The scope of this vision (which is as an
introduction to the rest) is to assure the Jews of the care God took of
them, and the eye of his providence that was upon them for good, now in
their present state, when they seem to be deserted, and their case
deplorable.
The vision is dated (v. 7)
the twenty-fourth day of the eleventh month,
three months after he preached that sermon (v. 1), in which he calls them to
repentance from the consideration of God’s judgments. Finding that that
sermon had a good effect, and that they returned to God in a way of duty,
the assurances he had given them are confirmed, that God would return to
them in a way of mercy. Now observe here,
I. What the prophet saw, and the explication of that. 1.
He saw a grove of myrtle-trees,
a dark shady grove, down in a bottom,
hidden by the adjacent hills, so that you were not aware of it till you were
just upon it. This represented the low, dark, solitary, melancholy condition
of the Jewish church at this time. They were over-topped by all their
neighbours, buried in obscurity; what friends they had were hidden, and
there appeared no way of relief and succour for them. Note, The church has
not been always visible, but sometimes hidden, as the
woman in the wilderness,
Rev. 12:6.
2. He saw a man
mounted upon a red horse,
standing in the midst of this shady myrtle-grove. This man is no other than
the man Christ Jesus,
the same that appeared to Joshua with his sword
drawn in his hand as
captain of the host of the Lord
(Jos. 5:13, 14) and to John with his bow
and his crown,
Rev. 6:2. Though the church was in a low condition, yet Christ was present
in the midst of it. Was it hidden by the hills? He was much more hidden in
the myrtle-grove, yet hidden as in an ambush, ready to appear for the
seasonable relief of his people, to their happy surprise. Compare Isa.
45:15, Verily thou art a God that hidest
thyself, and yet
Israel’s God and Saviour at the same time,
their Holy One in the midst of them.
He was riding, as
a man of war, as a man in haste, riding on the
heavens for the help of his people, Deu.
33:26. He rode on a red horse,
either naturally so or dyed red with the blood of war, as this same
victorious prince appeared red in his apparel,
Isa. 63:1, 2. Red is a fiery colour, denoting that he is
jealous for Jerusalem (v.
14) and very angry at her enemies. Christ, under the law, appeared on a red
horse, denoting the terror of that dispensation, and that he had yet his
conflict before him, when he was to resist unto
blood. But, under the gospel, he appears on
a white horse
(Rev. 6:2. and again ch. 19:11), denoting that he has now gained the
victory, and rides in triumph, and hangs out the white, not the bloody flag.
3. He saw a troop of horse attending him, ready to receive and obey his
orders: Behind him there were some red horses,
and some
speckled, and some
white, angels attending the
Lord Jesus, ready to be employed by him for the service of his church, some
in acts of judgment, others of mercy, others in mixed events. Note, The King
of the church has angels at command, not only to do him honour, but to
minister for the good of those that are his.
4. He enquired into the signification of this vision. He had an angel
talking with him, as his instructor, besides those he saw in the vision; so
had Ezekiel (ch. 40:3), and Daniel, ch. 8:16. Zechariah asked him (v. 9),
O my Lord! what are these?
And, it should seem this angel that talked with
him was Christ himself, the
man on the red horse, whom
the rest were attendants on; to him immediately Zechariah addresses himself.
Would we be acquainted with the mysteries of the kingdom of heaven, we must
make our application, not to angels (they are themselves learners), but to
Christ himself, who is alone able to take the
book, and open the seals, Rev. 5:7. The
prophet’s question implies a humble acknowledgment of his own ignorance and
an earnest desire to be informed. O let me know what these are! This he
desired, not for the satisfying of his curiosity, but that he might be
furnished with something proper for the comfort and encouragement of the
people of God, in their present distress.
5. He received from the angel that talked with
him (v. 9), and from the man that stood among
the myrtle-trees (v. 10), the interpretation
of this vision. Note, Jesus Christ is ready to instruct those that are
humbly desirous to be taught the things of God. He immediately said,
I will show thee what these are.
What knowledge we have, or may have, concerning the world of spirits, we are
indebted to Christ for. The account given him was,
These are those whom the Lord has sent:
they are his messengers, his envoys, appointed (as his eyes are said to do,
2 Chr. 16:9) to walk,
to run, to fly
swiftly through the earth,
to observe what is done in it and to execute the divine commands. God needs
them not, but he is pleased to employ them, and we need the comfort arising
from the doctrine of their administration.
II. What the prophet heard, and what instructions were
thereby given him. Faith comes by hearing, and, generally, in visions there
was something said.
1. He heard the report or representation which the angels
made to Christ of the present state of the world, v. 11. They had been out
abroad, as flying posts (being hastened by the
King of kings’ commandment, Esth. 3:15), and,
having returned, they give this account to the
Angel that stood among the myrtle-trees (for
to the Lord Jesus angels themselves are accountable):
We have walked to and fro through the earth, and, behold
all the earth sits still and is at rest. We
are taught to pray that the will of God may be done by men on earth as it is
done by the angels in heaven; and here we see what need we have to pray so,
for it is far from being so. For,
(1.) We find
the world of angels here very busy. Those that are employed in the court
above rest not day nor night from praising God, which is their business
there; and those that are employed in the camp below are never idle, nor
lose time; they are still ascending and
descending upon
the Son of man (Jn. 1:51, as on Jacob’s
ladder, Gen. 28:12); they are still walking to
and fro through the earth. Thus active, thus
industrious, Satan
owns himself to be in doing mischief, Job 1:7. It is well for us that good
angels bestir themselves as much to do good, and that here in this earth we
have guardians going about continually seeking to do us a kindness, as we
have adversaries which, as roaring lions, go about continually, seeking to
devour us. Though holy angels in this earth meet with a great deal that is
disagreeable, yet, while they are going on God’s errands, they hesitate not
to walk to and fro through it.
Their own habitation, which those that fell liked not, they will like the
better when they return.
(2.) We find the
world of mankind here very careless: All the
earth sits still, and is at rest, while all
the church is made uneasy, tossed with tempests
and not comforted. Those that are strangers to
the church are secure; those that are enemies to it are successful. The
Chaldeans and Persians dwell at ease, while the poor Jews are continually
alarmed; as when the king and Haman sat down to
drink, but the city Shushan was perplexed. The
children of men are merry and jovial, but none
grieve for the affliction of God’s children.
Note, It is sad to think what a deep sleep the world is cast into, what a
spirit of slumber has seized the generality of mankind, that are under God’s
wrath and Satan’s power, and yet secure and unconcerned! They sit still and
are at rest, Lu. 17:26, etc.
2. He heard Christ’s intercession with the Father for his
afflicted church, v. 12. The angels related the posture of affairs in this
lower world, but we read not of any prayers they made for the redress of the
grievances they had made a remonstrance of. No; it is
the Angel among the myrtle-trees
that is the great intercessor. Upon the report of the angels he immediately
turned heavenward, and said, Lord, wilt thou
not have mercy on thy church?
(1.) The thing he intercedes
for is mercy; as
Ps. 85:7, Show us thy mercy, O Lord!
Note, God’s mercy is all in all to the church’s comfort; and all his mercy
must be hoped for through Christ’s mediation.
(2.) The thing he complains of
is the delay of this mercy: How long wilt thou
not have mercy! He knows that
mercies through him
shall be built up for ever
(Ps. 89:2), but thinks it long that the building is deferred.
(3.) The objects of compassion
recommended to the divine mercies are, Jerusalem, the holy city, and the
other cities of Judah that were now in ruins; for God had had
indignation against them
now threescore and ten years.
He mentions seventy years because that was the time fixed in the divine
councils for the continuance of the captivity; so long the indignation
lasted, and though now for a little space grace
had been shown them from the Lord their God,
to give them some reviving
(Ezra 9:8), yet the scars of those seventy years’ captivity still remained
so deep, so painful, that this is the melancholy string they still harp
upon—the divine indignation during those seventy years. Dr. Lightfoot thinks
that whereas the seventy years of the captivity were reckoned from
Jehoiakim’s fourth year, and ended in the first of Cyrus, these seventy
years are to be computed from the eleventh of Zedekiah, when Jerusalem and
the temple were burnt, about nineteen years after the first captivity, and
which ended in this second year of Darius Hystaspes, about seventeen years
after Cyrus’s proclamation, as that seventy years mentioned ch. 7:5 was
about nineteen years after; the captivity went off, as it came on,
gradually. "Lord, we are still under the burden of the seventy years’ wrath,
and wilt thou be angry with us for ever?’’
3. He heard a gracious reply given to this intercession
of Christ’s for his church; for it is a prevailing intercession, always
acceptable, and him the Father heareth always
(v. 13): The Lord
answered the angel,
this angel of the covenant,
with good words and
comfortable words,
with promises of mercy and deliverance, and the perfecting of what he had
begun in favour to them. These were comfortable words to
Christ, who is grieved in the grievances of his church, and comfortable to
all that mourn with Zion. God often answers prayer with good words, when he
does not immediately appear in great works; and those good words are real
answers to prayer. Men’s good words will not feed the body (Jam. 2:16), but
God’s good words will feed the faith, for saying and doing with him are not
two things, though they are with us.
4. He heard that reply
which was given to the angel repeated to himself, with a commission to
publish it to the children of his people, for their comfort.
The revelation
of Jesus Christ which God gave to him
he signified
to his servant John,
and by him to
the churches,
Rev. 1:1, 4. Thus all the good words and comfortable words of the gospel we
receive from Jesus Christ, as he received them from the Father, in answer to
the prayer of his blood, and his ministers are appointed to preach them
to all the
world.
Now that God would
speak comfortably to Jerusalem, Zechariah is
the voice of one crying in the wilderness,
Prepare you the way of the Lord. The voice said, Cry. Cry then.
The prophets must now cry as loudly to show God’s people their comforts as
ever they did formerly to show them their
transgressions, Isa. 40:2, 3, 6. And if he
ask, What shall I cry?
he is here instructed.
(1.) He must proclaim the wrath God has in store for
the enemies of Jerusalem. He is jealous for
Zion with great jealousy, v. 14. He takes
himself to be highly affronted by the injuries and indignities that are done
to his church, as he had been formerly by the iniquities found in his
church. The earth sat still and was at rest
(v. 11), not relenting at all, nor showing the least remorse, for all the
mischief they had done to Jerusalem, as Joseph’s brethren, who, when they
had sold him, sat down to eat bread; and this God took very ill (v. 15):
I am very sorely displeased with the heathen,
that are at ease, and have no concern for the
afflicted church. Much more will he be displeased with those that are
at ease in Zion (Amos
6:1), with Zion’s own sons, that sympathize not with her in her sorrows.
But this was not all; they were not only not
concerned for her, but they were concerned against her:
I was but a little displeased
with my people, and designed to correct them moderately, but those that were
employed as instruments of the correction cast off all pity, and with the
greatest rage and malice helped forward the
affliction and added to it,
persecuting those whom God had smitten
(Ps. 69:26) and insulting over those whom he had troubled. See Isa. 47:6;
10:5; Eze. 25:12, 15. Note, God is displeased with those who help forward
the affliction even of such as suffer justly; for true humanity, in such a
case, is good divinity. (2.) He must proclaim the mercy God has in store for
Jerusalem and the cities of Judah,
v. 16. He must cry, "Thus saith the Lord, I
have returned to Jerusalem with mercies. I was
going away in wrath, but I am now returning in love.
Cry yet to the same
purport,’’ v. 17. There must now be line upon line for consolation, as
formerly there had been for conviction. The
Lord, even the Lord of hosts, assures them,
[1.] That the temple shall be built that is
now but in the building. This good work which they are now about, though it
meet with much discouragement, shall be perfected, and they shall have the
tokens of God’s presence, and opportunities of conversing with him, and
worshipping him, as formerly. Note, It is good news indeed to any place to
hear that God will build his house in it.
[2.] That Jerusalem shall again be
built as a city compact together,
which had formerly been its glory, Ps. 122:3. A
line shall be stretched forth upon Jerusalem,
in order to the rebuilding of it with great exactness and uniformity.
[3.] That the nation shall again
become populous and rich, though now diminished and impoverished. Not only
Jerusalem, but other cities that are reduced and lie in a little compass,
shall yet spread abroad,
or be diffused; their suburbs shall extend far, and colonies shall be
transplanted from them; and this through
prosperity: they shall be so numerous, and so
wealthy, that there shall not be room for them; they shall complain that
the place is too strait,
Isa. 49:20. As they had been scattered and spread abroad, through their
calamities, so they should now be through their prosperity.
Let thy fountains be dispersed,
Prov. 5:16. The cities that should thus increase God calls his cities; they
are blessed by
him, and they are fruitful and multiply, and
replenish the land.
[4.] That all their present sorrows should
not only be balanced, but for ever silenced, by divine consolations:
The Lord shall yet comfort Zion.
Yet at length, though her griefs and grievances may continue long, God has
comforts in reserve for Zion and all her mourners.
[5.] That all this will be the fruit
of God’s preventing distinguishing favour: He shall yet
choose Jerusalem, shall
renew his choice, renew his covenant, shall make it appear that he has
chosen Jerusalem. As he first built them up into a people when he brought
them out of Egypt, so he will now rebuild them, when he brings them out of
Babylon, not for any worthiness of theirs, but in pursuance of his own
choice, Deu. 7:7, 8. Jerusalem is the city he has chosen, and he will not
cast it off.
Verses 18-21
It is the comfort and triumph of the church (Isa.
59:19) that when the enemy
shall come in like a flood,
with mighty force and fury, then the
Spirit of the Lord shall lift up a standard against him.
Now, in this vision (the second which this prophet had), we have an
illustration of that, God’s Spirit making a stand, and making head, against
the formidable power of the church’s adversaries.
I. We have here the enemies of the church bold and
daring, and threatening to be its death, to cut
off the name of Israel; such the people of God
had lately been insulted by: I looked and
behold four horns (v. 18), which are explained
v. 19.
They are the horns which
have scattered Judah, Israel, and Jerusalem,
that is, the Jews both in the country and in the city, because they were the
Israel of God. They have tossed them
(so some read it), as furious bulls with their horns toss that which they
are enraged at. They have scattered them, so
that no man did lift up his head, v. 21. No
man durst show his face for fear of them, much less give them any
opposition, or make head against them. They are
horns, denoting their
dignity and dominion—horns exalted,
denoting also their strength, and power, and violence. They are
four horns, for the Jews
are surrounded with them on every side; when they avoid one horn that pushes
at them they run upon another.
The men of Judah and the inhabitants of
Jerusalem, and many of Israel that joined themselves to them, set about the
building of the temple; but the enemies of that work from all sides pushed
at them, and drove them from it. Rehum, and Shimshai, and the other
Samaritans that opposed the building of the temple, were these horns, Ezra
4:8. So were Sanballat and Tobiah, and the Ammonites and Arabians, that
opposed the building of the wall, Neh. 4:7.
Note, The church’s enemies have horns, and
use them to the hindrance of every good work. The great enemy of the
New-Testament church has seven heads and ten
horns (Rev. 17:3), so that those who endeavour
to do the church any service must expect to be pushed at.
II. We have here the friends of the church active and prevailing. The
prophet did himself lift up his eyes and see the four horns, and saw them so
formidable that he began to despair of the safety of every good man, and the
success of every good work; but the Lord
then showed him four carpenters,
or smiths, who
were empowered to cut off these horns, v. 20, 21. With an eye of sense we
see the power of the enemies of the church; look which way we will, the
world shows us that.
But it is
with an eye of faith that we see it safe, notwithstanding; it is the Lord
that shows us that, as he opened the eyes of the prophet’s servant to see
the angelic guards round about his master, 2 Ki. 6:17.
Observe, Those that were to fray or break the
horns of the Gentiles, and to cast them out, were, 1.
Carpenters or
smiths (for they are
supposed by some to have been horns of iron), men who had skill and ability
to do it, whose proper business it was, and who understood their business
and had tools at hand to do it with. Note, God calls those to serve the
interests of his church whom he either finds, or makes, fit for it. If there
be horns (which denote the force and fury of beasts) against the church,
there are carpenters (which denote the wisdom and forecast of men) for the
church, by which they find ways to master the strongest beasts, for
every kind of beasts is tamed, and has been tamed, of
mankind, Jam. 3:7. 2.
They were four
carpenters, as many horns so many hands to saw
them off. Note, Which way soever the church is threatened with mischief, and
opposition given to its interests, God can find out ways and means to check
the force, to restrain the wrath, and make it turn to his praise. Some by
these four carpenters understand Zerubbabel and Joshua, Ezra and Nehemiah,
who carried on the work of God in spite of the opposition given to it.
Those horned beasts broke into God’s
vineyard to tread it down; but the good magistrates and the good ministers
whom God raised up, though they had not power to
cut off the horns of the wicked
(as David did, Ps. 75:5, 10), yet frightened them and cast them out. Note,
When God has work to do he will raise up some to do it and others to defend
it and protect those that are employed in the doing of it.
Chapter 2
In this chapter we have, I. Another vision which the
prophet saw, not for his own entertainment, but for his satisfaction and the
edification of those to whom he was sent (v. 1, 2). II. A sermon upon it, in
the rest of the chapter, 1. By way of explication of the vision, showing it
to be a prediction of the replenishing of Jerusalem and of its safety and
honour (v. 3-5). 2. By way of application. Here is, (1.) A use of
exhortation to the Jews that were yet in Babylon, pressing them to hasten
their return to their own land, (v. 6-9). (2.) A use of consolation tot hose
that were returned, in reference to the many difficulties they had to
struggle with (v. 10–12). (3.) A use of caution to all not to prescribe to
God, or limit him, but patiently to wait for him (v. 13).
Verses 1-5
This prophet was ordered, in God’s name, to assure the
people (ch. 1:16) that a line should be
stretched forth upon Jerusalem. Now here we
have that promise illustrated and confirmed, that the prophet might deliver
that part of his message to the people with the more clearness and
assurance.
I. He sees, in a vision, a man going to measure Jerusalem
(v. 1, 2): He lifted up his eyes again, and
looked. God had shown him that which was very
encouraging to him, (ch. 1:20), and therefore now he
lifted up his eyes again and looked.
Note, The comfortable sights which by faith we have had of God’s goodness
made to pass before us should engage us to lift up our eyes again, and to
search further into the discoveries made to us of the divine grace; for
there is still more to be seen. In the close of the foregoing chapter he had
seen Jerusalem’s enemies baffled and broken, so that now he begins to hope
she shall not be ruined. But that is not enough to make her happy, and
therefore that is not all that is promised. Here is more carpenter’s work to
be done.
When David had resolved to
cut off the horns of the wicked
he engaged likewise that the horns of the
righteous should be
exalted, Ps. 75:10. And so
does the Son of David
here; for he is the man,
even the man Christ Jesus,
whom the prophet sees with a measuring line in
his hand; for he is the master builder of his
church (Heb. 3:3), and he builds exactly by line and level. Zechariah took
the boldness to ask him whither he was going
and what he designed to do with that measuring line. And he readily told him
that he was going to measure Jerusalem,
to take a particular account of the dimensions of it each way, that it might
be computed what was necessary for the making of a wall about it, and that
it might appear, by comparing its dimensions with the vast numbers that
should inhabit it, what additions were necessary to be made for the
receiving and containing of them; when multitudes flock to Jerusalem (Isa.
60:4) it is time for her to enlarge the place
of her tent, Isa. 54:2.
Note, God takes notice of the extent of his
church, and will take care that, when ever so many guests are brought in to
the wedding supper, still there shall be room,
Lu. 14:22. In the
New Jerusalem, my Father’s house
above, there are many mansions.
II. He is informed that this vision means well to
Jerusalem, that the measuring line he saw was not a
line of confusion (as that
Isa. 34:11), not a line to mete out for destruction, as when God
purposed to destroy the wall of the daughter of Zion he
stretched out a line (Lam. 2:8); but it is as
when he divided the inheritance by line,
Ps. 78:55.
The
angel that talked with
the prophet
went forth,
as he designed,
to measure Jerusalem,
but another
angel went out to meet him,
to desire that he would first explain this vision to the prophet, that it
might not occasion him any uneasy speculations:
Run, and speak to this young
man
(for, it seems, the prophet entered upon his prophecy when he was young, yet
no man ought to despise his youth when God thus highly honoured it); he is a
young man, not experienced, and may be ready to fear the worst; therefore
bid him hope the best; tell him that Jerusalem shall be both safe and great,
1. As safe and great as numbers of men can make it (v. 4):
Jerusalem shall be
inhabited as towns without walls; the
inhabitants of it shall increase, and multiply, and replenish it to
admiration, so that it shall extend itself far beyond the present dimensions
which now there is an account taken of. The walls of a city, as they defend
it, so they straiten and confine it, and keep its inhabitants from
multiplying beyond such a pitch; but Jerusalem, even when it is walled, to
keep off the enemy, shall be inhabited as towns
without walls. The city shall be in a manner
lost in the suburbs, as London is, where the out-parishes are more populous
than those within the walls.
So shall it be with Jerusalem; it shall be extended as
freely as if it had no walls at all, and yet shall be as safe as if it had
the strongest walls, such a multitude of men
(which are the best walls of a city) shall
there be therein, and of
cattle too, to be not only
food, but wealth too, for those men. Note, The increase of the numbers of a
people is a great blessing, is a fruit of God’s blessing on them and an
earnest of further blessings, Ps. 107:38.
They are multiplied, for he blesses them.
2. As safe and great as the presence of God can make it, v. 5. (1.) It
shall be safe, for God himself will be a wall
of fire round about it. Jerusalem had no walls
about it at this time, but lay naked and exposed; formerly, when it had
walls, the enemies not only broke through them, but broke them down; but now
God will be unto her a wall of fire. Some think it alludes to shepherds that
made fires about their flocks, or travellers that made fires about their
tents in desert places, to frighten wild beasts from them. God will not only
make a hedge
about them as he did about Job ( i. 10), not only make walls and bulwarks
about them, Isa. 26:1 (those may be battered down), not only be as the
mountains round about them, Ps. 125:2 (mountains may be got over), but he
will be a wall of fire round them, which cannot be broken through, nor
scaled, nor undermined, nor the foundations of it sapped, nor can it be
attempted, or approached, without danger to the assailants.
God will not only make a wall of fire about her,
but he will himself be such a wall; for our God
is a consuming fire to his and his church’s
enemies. He is a wall of fire, not on one side only, but round about on
every side.
(2.) It shall be great, for God himself
will be the glory in the midst of it.
His temple, his altar, shall be set up and attended there, and his
institutions observed, and there then shall the tokens of his special
presence and favour be, which will be the glory in the midst of them, will
make them truly admirable in the eyes of all about them. God will have
honour from them, and put honour upon them.
Note, Those that have God for their God
have him for their glory; those that have him in the midst of them have
glory in the midst of them, and thence the church is said to be
all glorious within. And
those persons and places that have God to be the glory in the midst of them
have him for a wall of fire round about them, for
upon all that glory there is,
and shall be, a defence,
Isa. 4:5. Now all this was fulfilled in part in Jerusalem, which in process
of time became a very flourishing city, and made a very great figure in
those parts of the world, much beyond what could have been expected,
considering how low it was brought and how long it was ere it recovered
itself; but it was to have its full accomplishment in the gospel-church,
which is extended far, as towns without walls, by the admission of the
Gentiles into it, and which has God, the Son of God, for its prince and
protector.
Verses 6-9
One would have thought that Cyrus’s proclamation,
which gave liberty to the captive Jews to return to their own land, would
suffice to bring them all back, and that, as when Pharaoh gave them leave to
quit Egypt and their house of bondage there, they would not leave a hoof
behind; but it seems it had not that effect. There were about
40,000 whose spirits God stirred up to go, and they went; but many, perhaps
the greater part, staid behind.
The land of their captivity was to most of them the
land of their nativity; they had taken root there, had gained a settlement,
and many of them a very comfortable one; some perhaps had got estates and
preferments there, and they did not think they could better themselves by
returning to their own land. Patria est
ubicunque bene est—My country is every spot where I feel myself happy.
They had no great affection to their own land,
and apprehended the difficulties in their way to it insuperable.
This proceeded from a bad cause—a distrust of the power and promise of God,
a love of ease and worldly wealth, and an indifference to the religion of
their country and to the God of Israel himself; and it had a bad
effect, for it was a tacit censure of those as foolish, rash, and given to
change, that did return, and a weakening of their hands in the work of God.
Such as these could not sing (Ps. 137) in their captivity, for they had
forgotten thee, O Jerusalem!
and were so far from preferring thee before their chief joy that they
preferred any joy before thee.
Here is therefore another proclamation
issued out by the God of Israel, strictly charging and commanding all his
free-born subjects, wherever they were dispersed, speedily to return into
their own land and render themselves at their respective posts there. They
are loudly summoned (v. 6): Ho! ho! come forth,
and flee from the land of the north, saith the Lord.
This fitly follows upon the promise of the rebuilding and enlarging of
Jerusalem. If God will build it for them and their comfort, they must come
and inhabit it for him and his glory, and not continue sneaking in Babylon.
Note, The promises and privileges with which God’s people are blessed should
engage us, whatever it cost us, to join ourselves to them and
cast in our lot among them.
When Zion is enlarged, to make room for all God’s Israel, it is the greatest
madness imaginable for any of them to stay in Babylon. The captivity of a
sinful state is by no means to be continued in, though a man be ever so easy
upon temporal accounts.
No: Come forth and
flee with all speed, and lose no time.
Escape for thy life; look not behind thee.
To induce them to hasten their return, let them consider,
1. They are now dispersed, and are concerned to incorporate themselves for
their mutual common defence (v. 6): "I have
spread you abroad as the four winds of heaven,
sent some into one corner of the world and some into another; this has been
your condition a long time, and therefore you should now think of coming
together again, to help one another.’’
God owns that his scattering them was in wrath,
and therefore they must take this invitation as a token of God’s being
willing to be reconciled to them again, so that they kicked at his kindness
in refusing to accept the call.
2. They are now in bondage, and are concerned to assert their own liberty;
and therefore, "Deliver thyself, O Zion!
flee from the oppressor, and make the best of thy way. Let us see some such
bold efforts and struggles to help thyself as become the generous gracious
seed of Abraham.’’ v. 7.
Note, When Christ has proclaimed that deliverance to the captives which he
has himself wrought out it then concerns each of us to
deliver ourselves, to
loose ourselves from the bands of our necks
(Isa. 52:2), and, since we are under grace, to resolve that
sin shall not have dominion over us,
Zion herself is here said to dwell with the
daughter of Babylon, because many of the
precious sons of Zion
dwelt there, and where the people of God are there the church of God is, for
it is not tied to places.
Now it is not fit that Zion should dwell with the daughter of Babylon; what
communion can light have with darkness? Zion will be in danger of partaking
with the daughter of Babylon both in her sins
and in her plagues;
and therefore, "Come out of her, my people,
Rev. 18:4. Deliver thyself, O Zion!
by a speedy return to thy own land, and do not destroy thyself by continuing
in that polluted devoted land.’’
Those that would be found among the generation of God’s children must
save themselves from the
untoward generation
of this world; it was St. Peter’s charge to his new converts, Acts 2:40.
3. They have seemed to be forsaken and forgotten of God, but God
will now make it to appear that he espouses their cause and will plead it
with jealousy, v. 8,9. It was a discouragement to those who remained in
Babylon to hear of the difficulties and oppositions which their brethren met
with that had returned, by which they were still in danger of being crushed
and overpowered. "And we might as well sit still’’ (think they) "as
rise up and fall.’’
In answer
to this objection, the
angel that talked with
the prophet (that is, Jesus Christ) tells him what he had commission to do
for their protection and the perfecting of their salvation, and herein he
has an eye to the great redemption which, in the fulness of time, he was to
be the author of. Christ, who is Jehovah, and the
Lord of hosts,
of all the hosts of heaven and earth, in both which he has a sovereign
power, says,
He (that is,
the Father)
has sent me.
Note, What Jesus has done, and does, for his church against his enemies, he
was sent and commissioned by the Father to do. With great satisfaction he
often speaks of the Father that sent him.
(1.) He is sent after the glory.
After the glorious beginning of their deliverance he is sent to perfect it,
for he is the finisher of that work which he is the author of. Christ is
sent, in the first place, to the nation and people of the Jews,
to whom pertained the glory,
Rom. 9:4. And he was himself the glory of his
people Israel. But
after the glory, after his
care of them, he is sent to the nations, to be
a light to lighten the Gentiles, by the power
of his gospel to captivate them, and bring them, and every high thought
among them, into obedience to himself.
(2.) He is sent to the nations that spoiled
them, to take vengeance on them for the wrongs
done to Zion, when the year of his redeemed comes and the
year of recompences for the controversy of Zion,
Isa. 34:8. He is sent to shake his hand upon
them, to lift up his mighty hand against them
and to lay upon them his heavy hand, to bruise
them with a rod of iron and
dash them in pieces like a potter’s vessel,
Ps. 2:9. Some think it intimates how easily God can subdue and humble them
with the turn of his hand; it is but shaking his hand over them and the work
is done. They shall be a spoil to their
servants, shall be enslaved to those whom they
had enslaved, and be plundered by those whom they had plundered. In Esther’s
time this was fulfilled, when the Jews had rule
over those that hated them (Esth. 9:1), and
often in the time of the Maccabees. The promise is further fulfilled in
Christ’s victory over our spiritual enemies, his
spoiling principalities and powers and making a show of
them openly, Col. 2:15. And it is still in
force to the gospel-church. Christ will reckon with all that are enemies to
it, and sooner or later will make them his
footstool, Ps. 110:1; Rev. 3:9.
(3.) What he will do for his church shall be an evident proof of God’s
tender care of it and affection to it: He that
touches you touches the apple of his eye. This
is a high expression of God’s love to his church. By his resentment of the
injuries done to her it appears how dear she is to him, how he interests
himself in all her interests, and takes what is done against her, not only
as done against himself, but as done against the very apple of his eye, the
tenderest part, which nature has made very fine, has put a double guard
upon, and taught us to be in a special manner careful of, and which the
least touch is a great offence to. This encourages the people of God to pray
with David (Ps. 17:8), Keep me as the apple of
thy eye; and engages them to do as Solomon
directs (Prov. 7:2), to keep his law as the
apple of their eye. Some understand it thus:
"He that touches you touches the apple of his
own eye; whoever do you any injury will prove,
in the issue, to have done the greatest injury to themselves.’’
(4.) It shall be an evident proof of Christ’s mission:
You shall know that the Lord of hosts has sent me
to be the protector of his church, that the promises made to the church are
yea and amen in him. Christ’s victory over our spiritual enemies proves that
the Father sent him and was with him.
Verses 10-13
Here is, I. Joy proclaimed to the church of God, to the
daughter of Zion,
that had separated herself from the daughter of
Babylon. The Jews that had returned were in
distress and danger, their enemies in the neighbourhood were spiteful
against them, their friends that remained in Babylon were cool towards them,
shy of them, and declined coming in to their assistance; and yet they are
directed to sing,
and to rejoice
even in tribulation. Note, Those that have recovered their purity, and
integrity, and spiritual liberty, though they have not yet recovered their
outward prosperity, have reason to sing and rejoice, to give glory to God
and take comfort to themselves.
I. God will have a people among them. If their brethren
in Babylon will not come to them, those of other nations shall, and shall
replenish Jerusalem and the cities of Judah:
Many nations shall be joined to the Lord in that day
that are now at a distance from him and strangers to him. The Jewish nation,
after the captivity, multiplied very much, by the accession of proselytes to
it, that were naturalized, and were entitled to all the privileges of native
Israelites, and perhaps they were equal in number; and therefore Paul
mentions it as an honour to him which many Jews had not, that he was of
the tribe of Benjamin, a Hebrew of the Hebrews,
Phil. 3:5. And this was an earnest of the bringing in of the Gentiles into
the christian church and in that this and other similar promises were to
have their full accomplishment. It was therefore strange that that should be
so great an offence to the Jews, as we find it was in the apostles’ times,
which was promised them as a blessing in the prophets’ times—that
many nations should be
joined to the Lord.
And, as there had been one law, so should there be one gospel
for the stranger and for those born in the land;
whatever nation they come from, when they join
themselves to the Lord, they shall be my people,
as dear to God as ever Israel had been.
Note, God will own those for his people
who with purpose of heart join themselves to him; and, when many do so, we
ought to look upon them, not with a jealous eye, but with a joyful one.
Angels rejoice, and therefore so should the daughter of Zion, when many
nations are joined to the Lord.
II. They shall have his presence among them:
Sing and rejoice, for I come.
Those to whom God comes have reason to rejoice, for he will be to them their
chief joy. God will come, not to make them a visit only, but to reside with
them and preside over them:
I will dwell in the midst of
thee
(v. 10), and it is repeated (v. 11), because it was to have a double
accomplishment,
1. In the dedication of the temple, in their regularly observing all God’s
institutions there and God’s owning them therein. Those have God
dwelling in the midst of them
that have his ordinances administered in their purity, and a divine power
going along with them; with these tokens of God’s presence the Jewish church
was blessed, after this, as much as ever.
2. In the incarnation of Christ. He that here promises to dwell among them
is that Lord whom the Lord of hosts has sent
(v. 11), and therefore must be the Lord Jesus,
who came and dwelt in the midst of the Jewish nation, the eternal
Word, that was
made flesh, and dwelt among us.
This was the great honour reserved for that nation in its last days; the
promise of it effectually secured their continuance till it was
accomplished. They could not be destroyed while that blessing was in them;
and the prospect of it, according to the promise, was the great support and
comfort of those who looked for redemption in
Jerusalem. It is promised that when Christ
comes and dwells among them they shall know
that the Lord of hosts has sent him; all that
were Israelites indeed were made to know it; sufficient proofs were given of
it by the miracles Christ wrought, so that they might have known it, and yet
there were those that perished in ignorance and unbelief, that would not
know it, for, if they had known
it, they would not have crucified the Lord of
glory.
III. They shall have all their ancient dignities and privileges restored to
them again, v. 12.
1. Canaan shall be a holy land again, not polluted by sin as it had been
formerly, not profaned by the enemies as it had been of late; it shall be an
enclosure again, and not laid in common.
2. Judah shall be in this holy land, shall inhabit it, and enjoy the comfort
of it, and no longer be lost and scattered in Babylon.
3. Judah shall be God’s portion, which he will delight in, which shall be
dear to him, by which he will be served, and in which he will be glorified.
The Lord’s portion is his people.
4. God will inherit Judah
again as his portion,
will claim his interest, and recover the possession out of the hands of
those that had invaded his right. He will protect his people and govern them
as a man does his inheritance, and will be at home among them.
5. He will choose Jerusalem again,
as he had chosen it formerly, to put his name
there; he will renew and confirm the choice,
and continue it a chosen place, till it must resign its honours to the
Jerusalem that is from above. Though the election seemed to be set aside for
a while, yet it shall obtain.
II. Here is silence proclaimed to all the world besides, v. 13. The daughter
of Zion must sing, but all flesh
must be silent.
Observe here,
1. A very awful description of God’s appearances for the relief of his
people. He is raised up out of his holy
habitation; as a man out of sleep (Ps. 44:23;
78:65), or as a man entering with resolution upon a business that he will go
through with. Heaven is his holy habitation above; thence we must expect him
to appear, Isa. 64:1. His temple is so in this lower world; thence from
between the cherubim
he will shine forth,
Ps. 80:1. He is about to do something unusual, unexpected, and very
surprising, and to plead his people’s cause, which had long seemed
neglected.
2. A seasonable caution and direction at such a time:
Be silent, O all flesh! before the Lord—before
Christ and his grace (let not flesh object against the methods he
takes)—before God and his providence; the enemies of the church shall be
silenced; all iniquity shall stop her mouth. The friends of the church also
must be silent. Leave it to God to take his own way, and neither prescribe
to him what he should do nor quarrel with him whatever he does.
Be still, and know that he is God. Stand still, and see
his salvation. See Hab. 2:20; Zep. 1:7.
Silently acquiesce in his holy will, and patiently wait the issue, as those
who are assured that when God is raised up out
of his holy habitation he will not retreat,
nor sit down again, till he has accomplished his whole work.
Chapter 3
The vision in the foregoing chapter gave assurances of
the re-establishing of the civil interests of the Jewish nation, the
promises of which terminated in Christ. Now the vision in this chapter
concerns their church-state, and their ecclesiastical interests, and assures
them that they shall be put into a good posture again; and the promises of
this also have an eye to Christ, who is not only our prince, but the high
priest of our profession, of whom Joshua was a type. Here is,
I. A vision relating to Joshua, as the representative of the church in his
time, representing the disadvantages he laboured under, and the people in
him, with the redress of the grievances of both. 1. He is accused by Satan,
but is brought off by Christ (v. 1, 2).
2. He appears in filthy garments, but has them changed (v. 3-5). 3. He is
assured of being established in his office if he conduct himself well (v. 6,
7). II. A sermon relating to Christ, who is here called "The branch,’’ who
should be endued with all perfections for his undertaking, should be carried
triumphantly through it, and by whom we should have pardon and peace (v.
8–10).
Verses 1-7
The angel that talked with
Zechariah showed him Joshua the high priest;
it is probable that the prophet saw him frequently, that he spoke to him,
and that there was a great intimacy between them; but, in
his common views, he only saw how he appeared before men; if he must know
how he stands before the Lord, it mThere was a Joshua that was a
principal agent in the first settling of Israel in Canaan; here is another
of the same name very active in their second settlement there after the
captivity; Jesus is the same name, and it signifies
Saviour; and they were both figures of him that was to
come, our chief captain and our chief priest. ust be shown him in
vision; and so it is shown him. And men are really as they are with God, not
as they appear in the eye of the world.
He stood
before
the angel of the Lord,
that is, before Christ, the Lord of the angels, to whom even the high
priests themselves, of Aaron’s order, were accountable.
He
stood before the angel of the
Lord to
execute his office, to minister to God under the inspection of the angels.
He stood to consult the oracle on the behalf of
Israel, for whom, as high priest, he was agent. Guilt and
corruption are our two great discouragements when we stand before God. By
the guilt of the sins committed by us we have become obnoxious to the
justice of God; by the power of the sin that dwells in us we have become
odious to the holiness of God. All God’s Israel are in danger upon these two
accounts. Joshua was so here, for the law made
men priests that had infirmity, Heb. 7:28.
And, as to both, we have relief from Jesus Christ, who is made of God to us
both righteousness and
sanctification.
I. Joshua is accused as a criminal, but is
justified.
1. A violent opposition is made to him.
Satan stands at his right hand to resist him
to be a Satan to him, a
law-adversary. He stands at
his right hand, as the prosecutor, or witness, at the right hand of the
prisoner. Note, The devil is the accuser of the brethren,
that accuses them before God
day and night, Rev. 12:10.
Some think the chief priest was accused for the sin of many of the inferior
priests, in marrying strange wives, which they were much guilty of after
their return out of captivity, Ezra 9:1, 2; Neh. 13:28.
When God is about to reestablish the priesthood, Satan
objects the sins that were found among the priests, as rendering them
unworthy the honour designed them. It is by our own folly that we
give Satan advantage against us and furnish him with matter for reproach and
accusation; and if any thing be amiss, especially with the priests,
Satan will be sure to aggravate it and make the worst of it. He
stood to resist him,
that is, to oppose the service he was doing for the public good. He stood
at his right hand,
the hand of action, to discourage him, and raise difficulties in his way.
Note, When we stand before God to minister to
him, or stand up for God to serve his interests, we must expect to meet with
all the resistance that Satan’s subtlety and malice can give us. Let us then
resist him that resists us and he shall flee from us.
2. A victorious defence is made for him (v. 2):
The Lord (that
is, the Lord Christ) said unto Satan, The Lord
rebuke thee. Note, It is the happiness of the
saints that the Judge is their friend; the same that they are accused to is
their patron and protector, and an advocate for them, and he will be sure to
bring them off.
(1.) Satan is here checked by one that has
authority, that has conquered him, and many a time silenced him.
The accuser of the brethren,
of the ministers and the ministry, is cast out;
his indictments are quashed, and his suggestions against them as well as his
suggestions to them, are shown to be malicious, frivolous, and vexatious.
The Lord rebuke thee, O Satan! The Lord said
(that is, the Lord our Redeemer), The Lord
rebuke thee, that is, the Lord the Creator.
The power of God is engaged for the making of the grace of Christ effectual.
"The Lord
restrain thy malicious rage, reject thy malicious charge, and revenge upon
thee thy enmity to a servant of his’’ Note, those that belong to Christ have
him ready to appear vigorously for them when Satan appears most vehement
against them. He does not parley with him, but stops his mouth immediately
with this sharp reprimand: The Lord rebuke
thee, O Satan! This is the best way of dealing
with that furious enemy. Get thee behind me,
Satan.
(2.) Satan is here argued with. He
resists the priest, but let him know that his resistance,
[1.]
Will be fruitless; it will be to no purpose to attempt any thing against
Jerusalem, for the Lord has chosen
it, and he will abide by his choice. Whatever is objected against God’s
people, God saw it; he foresaw it when he chose them and yet he chose them,
and therefore that can be no inducement to him now to reject them; he knew
the worst of them when he chose them; and his election shall obtain.
[2.] It
is unreasonable; for is not this a brand
plucked out of the fire? Joshua is so, and the
priesthood, and the people, whose representative he is. Christ has not that
to say for them for which they are to be praised, but that for which they
are to be pitied. Note, Christ is ready to make the best of his people, and
takes notice of every thing that is pleadable in excuse of their
infirmities, so far is he from being extreme to mark what they do amiss.
They have been
lately in the fire; no wonder that they are black and smoked, and have the
smell of fire upon them, but they are therefore to be excused, not to be
accused. One can expect no other than that those who but the other day were
captives in Babylon should appear very mean and despicable. They have been
lately brought out of great affliction; and is Satan so barbarous as to
desire to have them thrown into affliction again? They have been wonderfully
delivered out of the fire, that God might be glorified in them; and will he
then cast them off and abandon them?
No, he will not quench
the smoking flax, the smoking fire-brand; for he snatched it out of the fire
because he intended to make use of it. Note, Narrow escapes from imminent
danger are happy presages and powerful pleas for more eminent favours. A
converted soul is a brand plucked out of the
fire by a miracle of free grace, and therefore
shall not be left to be a prey to Satan.