mh_parser/vol_split/38 - Zechariah/Chapter 1.xml

<div2 id="Zech.ii" n="ii" next="Zech.iii" prev="Zech.i" progress="92.90%" title="Chapter I">
<h2 id="Zech.ii-p0.1">Z E C H A R I A H.</h2>
<h3 id="Zech.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="Zech.ii-p1" shownumber="no">In this chapter, after the introduction (<scripRef id="Zech.ii-p1.1" osisRef="Bible:Zech.1.1" parsed="|Zech|1|1|0|0" passage="Zec 1:1">ver. 1</scripRef>), we have, I. An awakening call
to a sinful people to repent of their sins and return to God,
<scripRef id="Zech.ii-p1.2" osisRef="Bible:Zech.1.2-Zech.1.6" parsed="|Zech|1|2|1|6" passage="Zec 1:2-6">ver. 2-6</scripRef>. II. Great
encouragement given to hope for mercy. 1. By the vision of the
horses, <scripRef id="Zech.ii-p1.3" osisRef="Bible:Zech.1.7-Zech.1.11" parsed="|Zech|1|7|1|11" passage="Zec 1:7-11">ver. 7-11</scripRef>. 2. By
the prayer of the angel for Jerusalem, and the answer to that
prayer, <scripRef id="Zech.ii-p1.4" osisRef="Bible:Zech.1.12-Zech.1.17" parsed="|Zech|1|12|1|17" passage="Zec 1:12-17">ver. 12-17</scripRef>. 3.
By the vision of the four carpenters that were employed to cut off
the four horns with which Judah and Jerusalem were scattered,
<scripRef id="Zech.ii-p1.5" osisRef="Bible:Zech.1.18-Zech.1.21" parsed="|Zech|1|18|1|21" passage="Zec 1:18-21">ver. 18-21</scripRef>.</p>
<scripCom id="Zech.ii-p1.6" osisRef="Bible:Zech.1" parsed="|Zech|1|0|0|0" passage="Zec 1" type="Commentary"/>
<scripCom id="Zech.ii-p1.7" osisRef="Bible:Zech.1.1-Zech.1.6" parsed="|Zech|1|1|1|6" passage="Zec 1:1-6" type="Commentary"/><div class="Commentary" id="Zech.ii-p1.8">
<h4 id="Zech.ii-p1.9">Repentance Urged. (<span class="smallcaps" id="Zech.ii-p1.10">b. c.</span> 520.)</h4>
<p class="passage" id="Zech.ii-p2" shownumber="no">1 In the eighth month, in the second year of
Darius, came the word of the <span class="smallcaps" id="Zech.ii-p2.1">Lord</span>
unto Zechariah, the son of Berechiah, the son of Iddo the prophet,
saying,   2 The <span class="smallcaps" id="Zech.ii-p2.2">Lord</span> hath been
sore displeased with your fathers.   3 Therefore say thou unto
them, Thus saith the <span class="smallcaps" id="Zech.ii-p2.3">Lord</span> of hosts;
Turn ye unto me, saith the <span class="smallcaps" id="Zech.ii-p2.4">Lord</span> of
hosts, and I will turn unto you, saith the <span class="smallcaps" id="Zech.ii-p2.5">Lord</span> of hosts.   4 Be ye not as your
fathers, unto whom the former prophets have cried, saying, Thus
saith the <span class="smallcaps" id="Zech.ii-p2.6">Lord</span> of hosts; Turn ye now
from your evil ways, and <i>from</i> your evil doings: but they did
not hear, nor hearken unto me, saith the <span class="smallcaps" id="Zech.ii-p2.7">Lord</span>.   5 Your fathers, where <i>are</i>
they? and the prophets, do they live for ever?   6 But my
words and my statutes, which I commanded my servants the prophets,
did they not take hold of your fathers? and they returned and said,
Like as the <span class="smallcaps" id="Zech.ii-p2.8">Lord</span> of hosts thought to
do unto us, according to our ways, and according to our doings, so
hath he dealt with us.</p>
<p class="indent" id="Zech.ii-p3" shownumber="no">Here is, I. The foundation of Zechariah's
ministry; it is laid in a divine authority: <i>The word of the Lord
came to him.</i> 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. <i>The word of the
Lord was to him;</i> 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 <i>in the second year of Darius.</i> 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 <scripRef id="Zech.ii-p3.1" osisRef="Bible:Dan.7.1 Bible:Dan.8.1" parsed="|Dan|7|1|0|0;|Dan|8|1|0|0" passage="Da 7:1,8:1">Dan. vii. 1; viii.
1</scripRef>. Zechariah preached his first sermon in the <i>eighth
month</i> of this <i>second year</i> of Darius; Haggai preached his
in the sixth month of the same year, <scripRef id="Zech.ii-p3.2" osisRef="Bible:Hag.1.1" parsed="|Hag|1|1|0|0" passage="Hag 1:1">Hag. i. 1</scripRef>. 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 <i>Zechariah, the son of
Barachiah, the son of Iddo,</i> and he was <i>the prophet,</i> as
Haggai is called <i>the prophet,</i> <scripRef id="Zech.ii-p3.3" osisRef="Bible:Hag.1.1" parsed="|Hag|1|1|0|0" passage="Hag 1:1">Hag. i. 1</scripRef>. For, though in former ages there
was one Iddo a prophet (<scripRef id="Zech.ii-p3.4" osisRef="Bible:2Chr.12.15" parsed="|2Chr|12|15|0|0" passage="2Ch 12:15">2 Chron. xii.
15</scripRef>), 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 <i>slain between
the temple and the altar,</i> perhaps many years after the
rebuilding of the temple (<scripRef id="Zech.ii-p3.5" osisRef="Bible:Matt.23.35" parsed="|Matt|23|35|0|0" passage="Mt 23:35">Matt. xxiii.
35</scripRef>), 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.</p>
<p class="indent" id="Zech.ii-p4" shownumber="no">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
<i>the way of the Lord</i> must be <i>prepared.</i> Law must be
first preached, and then gospel. Now,</p>
<p class="indent" id="Zech.ii-p5" shownumber="no">1. The prophet here puts them in mind of
the controversy God had had with their fathers (<scripRef id="Zech.ii-p5.1" osisRef="Bible:Zech.1.2" parsed="|Zech|1|2|0|0" passage="Zec 1:2"><i>v.</i> 2</scripRef>): "<i>The Lord has been sorely
displeased with your fathers,</i> 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.</p>
<p class="indent" id="Zech.ii-p6" shownumber="no">2. He calls them, in God's name, to return
to him, and make their peace with him, <scripRef id="Zech.ii-p6.1" osisRef="Bible:Zech.1.3" parsed="|Zech|1|3|0|0" passage="Zec 1:3"><i>v.</i> 3</scripRef>. God by him says that to this
backsliding people which he had often said by his servants the
prophets: "<i>Turn you to me</i> in a way of faith and repentance,
duty and obedience, and <i>I will turn to you</i> 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 <scripRef id="Zech.ii-p6.2" osisRef="Bible:Mal.3.7" parsed="|Mal|3|7|0|0" passage="Mal 3:7">Mal. iii. 7</scripRef>. But that which is most
observable here is that God is called here the <i>Lord of hosts</i>
three times: "<i>Thus saith the Lord of hosts.</i> It is he that
speaks, and therefore you are bound to regard what he says."
<i>Turn you to me, saith the Lord of hosts</i> (this intimates the
authority and obligation of the command), <i>and I will turn to
you, saith the Lord of hosts</i>—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.</p>
<p class="indent" id="Zech.ii-p7" shownumber="no">3. He warns them not to persist in their
impenitence, as their fathers had done (<scripRef id="Zech.ii-p7.1" osisRef="Bible:Zech.1.4" parsed="|Zech|1|4|0|0" passage="Zec 1:4"><i>v.</i> 4</scripRef>): <i>Be you not as your
fathers.</i> 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,"</p>
<p class="indent" id="Zech.ii-p8" shownumber="no">(1.) "What was the message that God sent by
his servants the prophets to your fathers: <i>The former prophets
cried to your fathers.</i> 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 <i>the Lord of hosts;</i> and this
was the substance of what they said, the burden of every song, the
application of every sermon—<i>Turn you now from your evil ways,
and from your evil doings;</i> 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: <i>Turn you now</i> from sin to God without
delay."</p>
<p class="indent" id="Zech.ii-p9" shownumber="no">(2.) "How little this message was regarded
by your fathers: <i>But they did not hear,</i> they did not heed.
They turned a deaf ear to these calls: <i>They would not hearken
unto me, saith the Lord.</i> 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 <scripRef id="Zech.ii-p9.1" osisRef="Bible:Jer.44.17" parsed="|Jer|44|17|0|0" passage="Jer 44:17">Jer. xliv. 17</scripRef>. 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.</p>
<p class="indent" id="Zech.ii-p10" shownumber="no">(3.) "What has become both of your fathers
and of the prophets that preached to them? They are all dead and
gone," <scripRef id="Zech.ii-p10.1" osisRef="Bible:Zech.1.5" parsed="|Zech|1|5|0|0" passage="Zec 1:5"><i>v.</i> 5</scripRef>. [1.]
<i>Your fathers, where are they?</i> 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, <i>Where are they?</i> 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 <i>come not to that place of
torment,</i> <scripRef id="Zech.ii-p10.2" osisRef="Bible:Luke.16.28-Luke.16.29" parsed="|Luke|16|28|16|29" passage="Lu 16:28,29">Luke xvi. 28,
29</scripRef>. 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.] <i>The prophets</i> also,
<i>did they live for ever?</i> 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 <i>light with them,</i> that they may walk and work
<i>while they have the light.</i> 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 <i>before us of old,</i> <scripRef id="Zech.ii-p10.3" osisRef="Bible:Jer.28.8" parsed="|Jer|28|8|0|0" passage="Jer 28:8">Jer. xxviii. 8</scripRef>. Those that were the glory of
men withered and fell; but the <i>word of the Lord endures for
ever,</i> <scripRef id="Zech.ii-p10.4" osisRef="Bible:1Pet.1.24-1Pet.1.25" parsed="|1Pet|1|24|1|25" passage="1Pe 1:24,25">1 Pet. i. 24,
25</scripRef>. The prophets that are now, do <i>we live for
ever?</i> (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.</p>
<p class="indent" id="Zech.ii-p11" shownumber="no">(4.) "What were the effects of the word
which God spoke to them by his prophets, <scripRef id="Zech.ii-p11.1" osisRef="Bible:Zech.1.6" parsed="|Zech|1|6|0|0" passage="Zec 1:6"><i>v.</i> 6</scripRef>. 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
<i>rain</i> and <i>snow</i> from heaven, <i>it shall not return
void,</i> <scripRef id="Zech.ii-p11.2" osisRef="Bible:Isa.55.11" parsed="|Isa|55|11|0|0" passage="Isa 55:11">Isa. lv. 11</scripRef>. 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: "<i>My
statutes which I commanded my servants the prophets,</i> the
precepts with the penalties annexed, which I charged them with the
delivery of, <i>did they not take hold of your fathers?</i>" 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: <i>They returned, and said</i> (they changed
their mind, and when it was too late to prevent the ruin of their
nation they acknowledged), <i>Like as the Lord of hosts thought to
do unto us according to our ways and doings,</i> to reckon with us
for them, <i>so has he dealt with us,</i> and we must acknowledge
both his truth and his justice, must blame ourselves only, and have
no blame to lay to him. <i>Sero sapiunt Phryges—It is late before
the Phrygians become wise.</i> 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, <i>The Lord is righteous,</i> <scripRef id="Zech.ii-p11.3" osisRef="Bible:Dan.9.11-Dan.9.13" parsed="|Dan|9|11|9|13" passage="Da 9:11-13">Dan. ix. 11-13</scripRef>.</p>
</div><scripCom id="Zech.ii-p11.4" osisRef="Bible:Zech.1.7-Zech.1.17" parsed="|Zech|1|7|1|17" passage="Zec 1:7-17" type="Commentary"/><div class="Commentary" id="Zech.ii-p11.5">
<h4 id="Zech.ii-p11.6">The Vision of the Horse and Myrtles;
Intercession for Jerusalem. (<span class="smallcaps" id="Zech.ii-p11.7">b. c.</span> 520.)</h4>
<p class="passage" id="Zech.ii-p12" shownumber="no">7 Upon the four and twentieth day of the
eleventh month, which <i>is</i> the month Sebat, in the second year
of Darius, came the word of the <span class="smallcaps" id="Zech.ii-p12.1">Lord</span>
unto Zechariah, the son of Berechiah, the son of Iddo the prophet,
saying,   8 I saw by night, and behold a man riding upon a red
horse, and he stood among the myrtle trees that <i>were</i> in the
bottom; and behind him <i>were there</i> red horses, speckled, and
white.   9 Then said I, O my lord, what <i>are</i> these? And
the angel that talked with me said unto me, I will shew thee what
these <i>be.</i>   10 And the man that stood among the myrtle
trees answered and said, These <i>are they</i> whom the <span class="smallcaps" id="Zech.ii-p12.2">Lord</span> hath sent to walk to and fro through
the earth.   11 And they answered the angel of the <span class="smallcaps" id="Zech.ii-p12.3">Lord</span> that stood among the myrtle trees,
and said, We have walked to and fro through the earth, and, behold,
all the earth sitteth still, and is at rest.   12 Then the
angel of the <span class="smallcaps" id="Zech.ii-p12.4">Lord</span> answered and said,
<span class="smallcaps" id="Zech.ii-p12.5">O Lord</span> of hosts, how long wilt thou
not have mercy on Jerusalem and on the cities of Judah, against
which thou hast had indignation these threescore and ten years?
  13 And the <span class="smallcaps" id="Zech.ii-p12.6">Lord</span> answered the
angel that talked with me <i>with</i> good words <i>and</i>
comfortable words.   14 So the angel that communed with me
said unto me, Cry thou, saying, Thus saith the <span class="smallcaps" id="Zech.ii-p12.7">Lord</span> of hosts; I am jealous for Jerusalem and
for Zion with a great jealousy.   15 And I am very sore
displeased with the heathen <i>that are</i> at ease: for I was but
a little displeased, and they helped forward the affliction.  
16 Therefore thus saith the <span class="smallcaps" id="Zech.ii-p12.8">Lord</span>; I
am returned to Jerusalem with mercies: my house shall be built in
it, saith the <span class="smallcaps" id="Zech.ii-p12.9">Lord</span> of hosts, and a
line shall be stretched forth upon Jerusalem.   17 Cry yet,
saying, Thus saith the <span class="smallcaps" id="Zech.ii-p12.10">Lord</span> of
hosts; My cities through prosperity shall yet be spread abroad; and
the <span class="smallcaps" id="Zech.ii-p12.11">Lord</span> shall yet comfort Zion, and
shall yet choose Jerusalem.</p>
<p class="indent" id="Zech.ii-p13" shownumber="no">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 (<scripRef id="Zech.ii-p13.1" osisRef="Bible:Zech.1.7" parsed="|Zech|1|7|0|0" passage="Zec 1:7"><i>v.</i> 7</scripRef>) <i>the twenty-fourth day of the
eleventh month,</i> three months after he preached that sermon
(<scripRef id="Zech.ii-p13.2" osisRef="Bible:Zech.1.1" parsed="|Zech|1|1|0|0" passage="Zec 1:1"><i>v.</i> 1</scripRef>), 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,</p>
<p class="indent" id="Zech.ii-p14" shownumber="no">I. What the prophet saw, and the
explication of that. 1. He saw a grove of <i>myrtle-trees,</i> a
dark shady grove, down <i>in a bottom,</i> 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
<i>woman in the wilderness,</i> <scripRef id="Zech.ii-p14.1" osisRef="Bible:Rev.12.6" parsed="|Rev|12|6|0|0" passage="Re 12:6">Rev.
xii. 6</scripRef>. 2. He saw <i>a man</i> mounted upon <i>a red
horse,</i> standing in the midst of this shady myrtle-grove. This
man is no other than the <i>man Christ Jesus,</i> the same that
appeared to Joshua with <i>his sword drawn in his hand</i> as
<i>captain of the host of the Lord</i> (<scripRef id="Zech.ii-p14.2" osisRef="Bible:Josh.5.13-Josh.5.14" parsed="|Josh|5|13|5|14" passage="Jos 5:13,14">Josh. v. 13, 14</scripRef>) and to John with his
<i>bow</i> and his <i>crown,</i> <scripRef id="Zech.ii-p14.3" osisRef="Bible:Rev.6.2" parsed="|Rev|6|2|0|0" passage="Re 6:2">Rev.
vi. 2</scripRef>. 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 <scripRef id="Zech.ii-p14.4" osisRef="Bible:Isa.45.15" parsed="|Isa|45|15|0|0" passage="Isa 45:15">Isa.
xlv. 15</scripRef>, <i>Verily thou art a God that hidest
thyself,</i> and yet <i>Israel's God and Saviour</i> at the same
time, their <i>Holy One in the midst of them.</i> He was
<i>riding,</i> as a man of war, as a man in haste, <i>riding on the
heavens for the help</i> of his people, <scripRef id="Zech.ii-p14.5" osisRef="Bible:Deut.33.26" parsed="|Deut|33|26|0|0" passage="De 33:26">Deut. xxxiii. 26</scripRef>. He rode on a <i>red
horse,</i> either naturally so or dyed red with the blood of war,
as this same victorious prince appeared <i>red in his apparel,</i>
<scripRef id="Zech.ii-p14.6" osisRef="Bible:Isa.63.1-Isa.63.2" parsed="|Isa|63|1|63|2" passage="Isa 63:1,2">Isa. lxiii. 1, 2</scripRef>. Red is
a fiery colour, denoting that he is <i>jealous for Jerusalem</i>
(<scripRef id="Zech.ii-p14.7" osisRef="Bible:Zech.1.14" parsed="|Zech|1|14|0|0" passage="Zec 1:14"><i>v.</i> 14</scripRef>) 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 <i>resist unto
blood.</i> But, under the gospel, he appears on <i>a white
horse</i> (<scripRef id="Zech.ii-p14.8" osisRef="Bible:Rev.6.2 Bible:Rev.19.11" parsed="|Rev|6|2|0|0;|Rev|19|11|0|0" passage="Re 6:2,19:11">Rev. vi. 2, and again
<i>ch.</i> xix. 11</scripRef>), 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: <i>Behind him there were some red
horses, and</i> some <i>speckled, and</i> some <i>white,</i> 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 (<scripRef id="Zech.ii-p14.9" osisRef="Bible:Ezek.40.3" parsed="|Ezek|40|3|0|0" passage="Eze 40:3"><i>ch.</i> xl. 3</scripRef>), and Daniel,
<scripRef id="Zech.ii-p14.10" osisRef="Bible:Dan.8.16" parsed="|Dan|8|16|0|0" passage="Da 8:16"><i>ch.</i> viii. 16</scripRef>.
Zechariah asked him (<scripRef id="Zech.ii-p14.11" osisRef="Bible:Zech.1.9" parsed="|Zech|1|9|0|0" passage="Zec 1:9"><i>v.</i>
9</scripRef>), <i>O my Lord! what are these?</i> And, it should
seem this <i>angel that talked with him</i> was Christ himself, the
<i>man on the red horse,</i> 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 <i>able to take the book, and open the
seals,</i> <scripRef id="Zech.ii-p14.12" osisRef="Bible:Rev.5.7" parsed="|Rev|5|7|0|0" passage="Re 5:7">Rev. v. 7</scripRef>. 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 <i>angel that talked
with</i> him (<scripRef id="Zech.ii-p14.13" osisRef="Bible:Zech.1.9" parsed="|Zech|1|9|0|0" passage="Zec 1:9"><i>v.</i> 9</scripRef>),
and from <i>the man that stood among the myrtle-trees</i>
(<scripRef id="Zech.ii-p14.14" osisRef="Bible:Zech.1.10" parsed="|Zech|1|10|0|0" passage="Zec 1:10"><i>v.</i> 10</scripRef>), 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>I will show thee what these are.</i>
What knowledge we have, or may have, concerning the world of
spirits, we are indebted to Christ for. The account given him was,
<i>These are those whom the Lord has sent:</i> they are his
messengers, his envoys, appointed (as his eyes are said to do,
<scripRef id="Zech.ii-p14.15" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9">2 Chron. xvi. 9</scripRef>) to
<i>walk,</i> to <i>run,</i> to fly swiftly <i>through the
earth,</i> 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.</p>
<p class="indent" id="Zech.ii-p15" shownumber="no">II. What the prophet heard, and what
instructions were thereby given him. Faith comes by hearing, and,
generally, in visions there was something said.</p>
<p class="indent" id="Zech.ii-p16" shownumber="no">1. He heard the report or representation
which the angels made to Christ of the present state of the world,
<scripRef id="Zech.ii-p16.1" osisRef="Bible:Zech.1.11" parsed="|Zech|1|11|0|0" passage="Zec 1:11"><i>v.</i> 11</scripRef>. They had been
out abroad, as flying posts (<i>being hastened by the King of
kings' commandment,</i> <scripRef id="Zech.ii-p16.2" osisRef="Bible:Esth.3.15" parsed="|Esth|3|15|0|0" passage="Es 3:15">Esth. iii.
15</scripRef>), and, having returned, they give this account to the
<i>Angel that stood among the myrtle-trees</i> (for to the Lord
Jesus angels themselves are accountable): <i>We have walked to and
fro through the earth, and, behold all the earth sits still and is
at rest.</i> 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
<i>ascending and descending</i> upon <i>the Son of man</i>
(<scripRef id="Zech.ii-p16.3" osisRef="Bible:John.1.51" parsed="|John|1|51|0|0" passage="Joh 1:51">John i. 51</scripRef>, as on Jacob's
ladder, <scripRef id="Zech.ii-p16.4" osisRef="Bible:Gen.28.12" parsed="|Gen|28|12|0|0" passage="Ge 28:12">Gen. xxviii. 12</scripRef>);
they are still <i>walking to and fro through the earth.</i> Thus
active, thus industrious, <i>Satan</i> owns himself to be in doing
mischief, <scripRef id="Zech.ii-p16.5" osisRef="Bible:Job.1.7" parsed="|Job|1|7|0|0" passage="Job 1:7">Job i. 7</scripRef>. 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 <i>walk to and fro through it.</i> 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: <i>All the earth sits still, and is at rest,</i>
while all the church is made uneasy, <i>tossed with tempests and
not comforted.</i> 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 <i>the king and Haman sat down to drink, but the
city Shushan was perplexed.</i> The children of men are merry and
jovial, but <i>none grieve for the affliction</i> 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, <scripRef id="Zech.ii-p16.6" osisRef="Bible:Luke.17.26" parsed="|Luke|17|26|0|0" passage="Lu 17:26">Luke xvii. 26</scripRef>, &amp;c.</p>
<p class="indent" id="Zech.ii-p17" shownumber="no">2. He heard Christ's intercession with the
Father for his afflicted church, <scripRef id="Zech.ii-p17.1" osisRef="Bible:Zech.1.12" parsed="|Zech|1|12|0|0" passage="Zec 1:12"><i>v.</i> 12</scripRef>. 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 <i>the Angel among the myrtle-trees</i> that is the
great intercessor. Upon the report of the angels he immediately
turned heavenward, and said, <i>Lord, wilt thou not have mercy</i>
on thy church? (1.) The thing he intercedes for is <i>mercy;</i> as
<scripRef id="Zech.ii-p17.2" osisRef="Bible:Ps.85.7" parsed="|Ps|85|7|0|0" passage="Ps 85:7">Ps. lxxxv. 7</scripRef>, <i>Show us thy
mercy, O Lord!</i> 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: <i>How long wilt thou not have mercy!</i> He knows that
<i>mercies</i> through him <i>shall be built up for ever</i>
(<scripRef id="Zech.ii-p17.3" osisRef="Bible:Ps.89.2" parsed="|Ps|89|2|0|0" passage="Ps 89:2">Ps. lxxxix. 2</scripRef>), 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 <i>indignation against them</i> now <i>threescore
and ten years.</i> 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 <i>now for a
little space grace</i> had been <i>shown them from the Lord their
God,</i> to <i>give them some reviving</i> (<scripRef id="Zech.ii-p17.4" osisRef="Bible:Ezra.9.8" parsed="|Ezra|9|8|0|0" passage="Ezr 9:8">Ezra ix. 8</scripRef>), 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 <scripRef id="Zech.ii-p17.5" osisRef="Bible:Zech.7.5" parsed="|Zech|7|5|0|0" passage="Zec 7:5"><i>ch.</i> vii.
5</scripRef> 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, <i>and wilt thou be angry with us for
ever?</i>"</p>
<p class="indent" id="Zech.ii-p18" shownumber="no">3. He heard a gracious reply given to this
intercession of Christ's for his church; for it is a prevailing
intercession, always acceptable, <i>and him the Father heareth
always</i> (<scripRef id="Zech.ii-p18.1" osisRef="Bible:Zech.1.13" parsed="|Zech|1|13|0|0" passage="Zec 1:13"><i>v.</i> 13</scripRef>):
<i>The Lord answered the angel,</i> this angel of the covenant,
<i>with good words and comfortable words,</i> 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 (<scripRef id="Zech.ii-p18.2" osisRef="Bible:Jas.2.16" parsed="|Jas|2|16|0|0" passage="Jam 2:16">Jam. ii. 16</scripRef>), but
God's good words will feed the faith, for saying and doing with him
are not two things, though they are with us.</p>
<p class="indent" id="Zech.ii-p19" shownumber="no">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. <i>The revelation of
Jesus Christ which God gave to him</i> he <i>signified to his
servant John,</i> and by him <i>to the churches,</i> <scripRef id="Zech.ii-p19.1" osisRef="Bible:Rev.1.1 Bible:Rev.1.4" parsed="|Rev|1|1|0|0;|Rev|1|4|0|0" passage="Re 1:1,4">Rev. i. 1, 4</scripRef>. 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 <i>to all the
world.</i> Now that God would <i>speak comfortably to
Jerusalem,</i> Zechariah is <i>the voice of one crying in the
wilderness, Prepare you the way of the Lord. The voice said, Cry.
Cry then.</i> The prophets must now cry as loudly to show God's
people their comforts as ever they did formerly to show them
<i>their transgressions,</i> <scripRef id="Zech.ii-p19.2" osisRef="Bible:Isa.40.2-Isa.40.3 Bible:Isa.40.6" parsed="|Isa|40|2|40|3;|Isa|40|6|0|0" passage="Isa 40:2,3,6">Isa.
xl. 2, 3, 6</scripRef>. And if he ask, <i>What shall I cry?</i> he
is here instructed. (1.) He must proclaim the wrath God has in
store for the enemies of Jerusalem. He is <i>jealous for Zion with
great jealousy,</i> <scripRef id="Zech.ii-p19.3" osisRef="Bible:Zech.1.14" parsed="|Zech|1|14|0|0" passage="Zec 1:14"><i>v.</i>
14</scripRef>. 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
<i>sat still and was at rest</i> (<scripRef id="Zech.ii-p19.4" osisRef="Bible:Zech.1.11" parsed="|Zech|1|11|0|0" passage="Zec 1:11"><i>v.</i> 11</scripRef>), 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 (<scripRef id="Zech.ii-p19.5" osisRef="Bible:Zech.1.15" parsed="|Zech|1|15|0|0" passage="Zec 1:15"><i>v.</i> 15</scripRef>): <i>I am very sorely displeased
with the heathen, that are at ease,</i> and have no concern for the
afflicted church. Much more will he be displeased with those that
are <i>at ease in Zion</i> (<scripRef id="Zech.ii-p19.6" osisRef="Bible:Amos.6.1" parsed="|Amos|6|1|0|0" passage="Am 6:1">Amos vi.
1</scripRef>), 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>I was
but a little displeased</i> 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
<i>helped forward the affliction</i> and added to it,
<i>persecuting those whom God had smitten</i> (<scripRef id="Zech.ii-p19.7" osisRef="Bible:Ps.69.26" parsed="|Ps|69|26|0|0" passage="Ps 69:26">Ps. lxix. 26</scripRef>) and insulting over those whom
he had troubled. See <scripRef id="Zech.ii-p19.8" osisRef="Bible:Isa.47.6 Bible:Isa.10.5 Bible:Ezek.25.12 Bible:Ezek.25.15" parsed="|Isa|47|6|0|0;|Isa|10|5|0|0;|Ezek|25|12|0|0;|Ezek|25|15|0|0" passage="Isa 47:6,Isa 10:5,Eze 25:12,15">Isa. xlvii. 6; x. 5; Ezek. xxv.
12, 15</scripRef>. 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 <i>cities of
Judah,</i> <scripRef id="Zech.ii-p19.9" osisRef="Bible:Zech.1.16" parsed="|Zech|1|16|0|0" passage="Zec 1:16"><i>v.</i> 16</scripRef>. He
must cry, "<i>Thus saith the Lord, I have returned to Jerusalem
with mercies.</i> I was going away in wrath, but I am now returning
in love. <i>Cry yet</i> to the same purport," <scripRef id="Zech.ii-p19.10" osisRef="Bible:Zech.1.17" parsed="|Zech|1|17|0|0" passage="Zec 1:17"><i>v.</i> 17</scripRef>. There must now be line upon
line for consolation, as formerly there had been for conviction.
<i>The Lord,</i> 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 <i>built as a city compact together,</i>
which had formerly been its glory, <scripRef id="Zech.ii-p19.11" osisRef="Bible:Ps.122.3" parsed="|Ps|122|3|0|0" passage="Ps 122:3">Ps.
cxxii. 3</scripRef>. <i>A line shall be stretched forth upon
Jerusalem,</i> 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 <i>spread abroad,</i> or be diffused; their
suburbs shall extend far, and colonies shall be transplanted from
them; and this <i>through prosperity:</i> they shall be so
numerous, and so wealthy, that there shall not be room for them;
they shall complain that <i>the place is too strait,</i> <scripRef id="Zech.ii-p19.12" osisRef="Bible:Isa.49.20" parsed="|Isa|49|20|0|0" passage="Isa 49:20">Isa. xlix. 20</scripRef>. As they had been
scattered and spread abroad, through their calamities, so they
should now be through their prosperity. <i>Let thy fountains be
dispersed,</i> <scripRef id="Zech.ii-p19.13" osisRef="Bible:Prov.5.16" parsed="|Prov|5|16|0|0" passage="Pr 5:16">Prov. v. 16</scripRef>.
The cities that should thus increase God calls his cities; they are
<i>blessed</i> by him, and they are <i>fruitful and multiply, and
replenish the land.</i> [4.] That all their present sorrows should
not only be balanced, but for ever silenced, by divine
consolations: <i>The Lord shall yet comfort Zion.</i> 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 <i>choose Jerusalem,</i> 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, <scripRef id="Zech.ii-p19.14" osisRef="Bible:Deut.7.7-Deut.7.8" parsed="|Deut|7|7|7|8" passage="De 7:7,8">Deut. vii. 7,
8</scripRef>. Jerusalem is the city he has chosen, and he will not
cast it off.</p>
</div><scripCom id="Zech.ii-p19.15" osisRef="Bible:Zech.1.18-Zech.1.21" parsed="|Zech|1|18|1|21" passage="Zec 1:18-21" type="Commentary"/><div class="Commentary" id="Zech.ii-p19.16">
<h4 id="Zech.ii-p19.17">Comfort for Jerusalem. (<span class="smallcaps" id="Zech.ii-p19.18">b. c.</span> 520.)</h4>
<p class="passage" id="Zech.ii-p20" shownumber="no">18 Then lifted I up mine eyes, and saw, and
behold four horns.   19 And I said unto the angel that talked
with me, What <i>be</i> these? And he answered me, These <i>are</i>
the horns which have scattered Judah, Israel, and Jerusalem.  
20 And the <span class="smallcaps" id="Zech.ii-p20.1">Lord</span> shewed me four
carpenters.   21 Then said I, What come these to do? And he
spake, saying, These <i>are</i> the horns which have scattered
Judah, so that no man did lift up his head: but these are come to
fray them, to cast out the horns of the Gentiles, which lifted up
<i>their</i> horn over the land of Judah to scatter it.</p>
<p class="indent" id="Zech.ii-p21" shownumber="no">It is the comfort and triumph of the church
(<scripRef id="Zech.ii-p21.1" osisRef="Bible:Isa.59.19" parsed="|Isa|59|19|0|0" passage="Isa 59:19">Isa. lix. 19</scripRef>) that
<i>when the enemy shall come in like a flood,</i> with mighty force
and fury, then the <i>Spirit of the Lord shall lift up a standard
against him.</i> 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.</p>
<p class="indent" id="Zech.ii-p22" shownumber="no">I. We have here the enemies of the church
bold and daring, and threatening to be its death, to <i>cut off the
name of Israel;</i> such the people of God had lately been insulted
by: <i>I looked and behold four horns</i> (<scripRef id="Zech.ii-p22.1" osisRef="Bible:Zech.1.18" parsed="|Zech|1|18|0|0" passage="Zec 1:18"><i>v.</i> 18</scripRef>), which are explained <scripRef id="Zech.ii-p22.2" osisRef="Bible:Zech.1.19" parsed="|Zech|1|19|0|0" passage="Zec 1:19"><i>v.</i> 19</scripRef>. They <i>are the horns
which have scattered Judah, Israel, and Jerusalem,</i> that is, the
Jews both in the country and in the city, because they were the
Israel of God. They have <i>tossed them</i> (so some read it), as
furious bulls with their horns toss that which they are enraged at.
They have scattered them, <i>so that no man did lift up his
head,</i> <scripRef id="Zech.ii-p22.3" osisRef="Bible:Zech.1.21" parsed="|Zech|1|21|0|0" passage="Zec 1:21"><i>v.</i> 21</scripRef>. No
man durst show his face for fear of them, much less give them any
opposition, or make head against them. They are <i>horns,</i>
denoting their dignity and dominion—<i>horns exalted,</i> denoting
also their strength, and power, and violence. They are <i>four
horns,</i> 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, <scripRef id="Zech.ii-p22.4" osisRef="Bible:Ezra.4.8" parsed="|Ezra|4|8|0|0" passage="Ezr 4:8">Ezra iv. 8</scripRef>. So were
Sanballat and Tobiah, and the Ammonites and Arabians, that opposed
the building of the wall, <scripRef id="Zech.ii-p22.5" osisRef="Bible:Neh.4.7" parsed="|Neh|4|7|0|0" passage="Ne 4:7">Neh. iv.
7</scripRef>. 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 <i>seven heads and ten horns</i>
(<scripRef id="Zech.ii-p22.6" osisRef="Bible:Rev.17.3" parsed="|Rev|17|3|0|0" passage="Re 17:3">Rev. xvii. 3</scripRef>), so that
those who endeavour to do the church any service must expect to be
pushed at.</p>
<p class="indent" id="Zech.ii-p23" shownumber="no">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 <i>the Lord</i> then <i>showed him four
carpenters,</i> or <i>smiths,</i> who were empowered to cut off
these horns, <scripRef id="Zech.ii-p23.1" osisRef="Bible:Zech.1.20-Zech.1.21" parsed="|Zech|1|20|1|21" passage="Zec 1:20,21"><i>v.</i> 20,
21</scripRef>. 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,
<scripRef id="Zech.ii-p23.2" osisRef="Bible:2Kgs.6.17" parsed="|2Kgs|6|17|0|0" passage="2Ki 6:17">2 Kings vi. 17</scripRef>. Observe,
Those that were to fray or break the horns of the Gentiles, and to
cast them out, were, 1. <i>Carpenters</i> or <i>smiths</i> (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
<i>every kind of beasts is tamed, and has been tamed, of
mankind,</i> <scripRef id="Zech.ii-p23.3" osisRef="Bible:Jas.3.7" parsed="|Jas|3|7|0|0" passage="Jam 3:7">Jam. iii. 7</scripRef>. 2.
They were <i>four carpenters,</i> 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 <i>cut off the horns of the wicked</i> (as David
did, <scripRef id="Zech.ii-p23.4" osisRef="Bible:Ps.75.5 Bible:Ps.75.10" parsed="|Ps|75|5|0|0;|Ps|75|10|0|0" passage="Ps 75:5,10">Ps. lxxv. 5, 10</scripRef>),
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.</p>
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