Remarks Upon the Book of Zechariah

THE prophet Zechariah, at the time of his first vision, was only a young man, Zech. 2:1-4. The occasion of his first prophecy is stated in Ezra 5:1. The Jews had returned from Babylon under the proclamation of Cyrus the king of Persia, which authorized them to rebuild the temple at Jerusalem. Ezra 1. The foundation of the temple was laid by Zerubbabel, otherwise called Sheshbazzar, in the second year of their coming to Jerusalem. Ezra 3:8; 5:13-16; Zech. 4:9.

But when the adversaries of the Jews learned what Zerubbabel was doing they came and offered to cooperate in the work. When this offer was declined, these adversaries hired counselors at the court of the king of Persia to influence him against them. This caused the Jews so much trouble that they desisted from the work until Haggai and Zechariah commenced to prophesy to them. Ezra 4.

The first chapter of Zechariah consists of two visions. The first vision is contained in verses 1-6, and was revealed to the prophet, not by signs, but, by words. The second vision is contained in verses 7-21, and was revealed to the prophet by signs and by words. The first vision speaks of the sins which caused the Babylonish captivity. It invites the Jews to return unto God, promising that he would receive them. The prophet declares that their fathers had refused to regard the warning till they were overwhelmed by the punishment. Then, when utter ruin had overtaken them, they had acknowledged that God had fulfilled his word. The prophets did not live forever, but the word which they spake did not die with them.

The second vision begins with the declaration that the prophet saw a man riding upon a red horse, and behind him were red, speckled, and white horses, each no doubt with a rider like the first. Verses 7, 8. We learn from verse 10 that these horses and their riders represent those whom the Lord has sent to walk to and fro through the earth. These, according to Heb. 1:14, are The angels of God who go everywhere to minister to his people. The prophet Elijah was taken up into heaven by a chariot of fire and horses of fire. 2 Kings 2:11,12. See also Ps. 68:18 ; Isa. 65:15. The man that stood among the myrtle trees was an angel of God. Compare verses 8, 10, 11. He was the commander of the angels; for he was at their head, and they made report to him. Verses 8, 11. We may therefore conclude that he was Michael the archangel or prince of angels. Compare Jude 9; Dan. 10:13.

In verse 12 this mighty angel makes intercession for Jerusalem and the cities of Judah. He pleads that God had had indignation against Jerusalem for seventy years. The seventy years of the prophecy of Jeremiah seem to have two points of commencement and two points of termination. First, they commence in the fourth year of Jehoiakim B.C. 606, when Nebuchadnezzar carried to Babylon a part of the Jewish people and a part of the vessels of the house of God. 2 Chron. 36:5-7; Dan. 1:1, 2; Jer. 25:3, 8-12; 29:10. Seventy years from this point ended in B. C. 536, when Cyrus gave the Jews permission to return and to build the temple. Dan. 9:1, 2; Ezra 1:1-4. Second, the seventy years spoken of by the angel in Zech. 1:12 must commence B. C. 588 when Jerusalem was totally destroyed, for it was just seventy years from that date that Zechariah had this vision to encourage the Jews to rebuild the temple notwithstanding the fierce opposition of their adversaries. Ezra 5:1, 2.

We are told in verse 13 that the Lord responded to the intercession of the angel with good and comfortable words. These words are repeated in verses 14-17. The Lord had returned to his people because they had returned to him. God gave his people into the hands of the king of Babylon because of their sins. They had received such cruelties that he was determined to punish those who had abused them. He said also that the city and the temple should be rebuilt, and that the cities of the Jews should be filled with prosperity.

In verse 18 we are told that the prophet saw four horns. When we read of horns as agents or actors in prophecy we know, from the testimony of the angel of God, that these signify kings, or rather kingdoms Dan. 7:24 ; Rev. 17:12. In the next verse we are told what four kingdoms or nations are represented by these horns. The angel told the prophet these were the horns that had scattered Judah, Israel, and Jerusalem. We are able by this declaration to determine what kingdoms are intended by these four horns:—

1. The king of Assyria carried the ten tribes or Israel, into captivity. 2 Kings 17:1-6.

2. The king of Babylon destroyed Jerusalem and carried the Jews to Babylon. 2 Chron. 36:11-21.

3. The king of Ammon dispersed the remainder of the Jews that gathered together in Juda after the king of Babylon had carried the nation to Babylon. Jer. 40:11-16; 41:1-18.

4. When the Jews had returned to rebuild the temple "the adversaries of Judah and Benjamin" resisted them and did it in the name of the king of Persia. Ezra 4:1-24; Neh. 4:1-23.

Then the prophet saw four workmen or carpenters who came to restore the desolation which these horns had caused. This must signify the four eminent servants of God that were raised up in his providence to accomplish the restoration of Judah and Jerusalem. These were Zerubbabel, Joshua, Ezra, and Nehemiah. See Ezra 3:2, 8-10; 5:1 ; Neh. 4:1-23; Hag. 1:12, 14; 2:3, 4; Zech. 4:9 ; 6:11, 12.