Patrol of the Earth

      7On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius, the word of the LORD came to Zechariah the prophet, the son of Berechiah, the son of Iddo, as follows: 8I saw at night, and behold, a man was riding on a red horse, and he was standing among the myrtle trees which were in the ravine, with red, sorrel and white horses behind him. 9Then I said, “My lord, what are these?” And the angel who was speaking with me said to me, “I will show you what these are.” 10And the man who was standing among the myrtle trees answered and said, “These are those whom the LORD has sent to patrol the earth.” 11So they answered the angel of the LORD who was standing among the myrtle trees and said, “We have patrolled the earth, and behold, all the earth is peaceful and quiet.”

      12Then the angel of the LORD said, “O LORD of hosts, how long will You have no compassion for Jerusalem and the cities of Judah, with which You have been indignant these seventy years?” 13The LORD answered the angel who was speaking with me with gracious words, comforting words. 14So the angel who was speaking with me said to me, “Proclaim, saying, ‘Thus says the LORD of hosts, “I am exceedingly jealous for Jerusalem and Zion. 15“But I am very angry with the nations who are at ease; for while I was only a little angry, they furthered the disaster.” 16‘Therefore thus says the LORD, “I will return to Jerusalem with compassion; My house will be built in it,” declares the LORD of hosts, “and a measuring line will be stretched over Jerusalem.”’ 17“Again, proclaim, saying, ‘Thus says the LORD of hosts, “My cities will again overflow with prosperity, and the LORD will again comfort Zion and again choose Jerusalem.”’”

      18Then I lifted up my eyes and looked, and behold, there were four horns. 19So I said to the angel who was speaking with me, “What are these?” And he answered me, “These are the horns which have scattered Judah, Israel and Jerusalem.” 20Then the LORD showed me four craftsmen. 21I said, “What are these coming to do?” And he said, “These are the horns which have scattered Judah so that no man lifts up his head; but these craftsmen have come to terrify them, to throw down the horns of the nations who have lifted up their horns against the land of Judah in order to scatter it.”

Parallel Verses

New American Standard Bible (©1995)
"The LORD was very angry with your fathers.

GOD'S WORD® Translation (©1995)
"The LORD was very angry with your ancestors.

King James Bible
The LORD hath been sore displeased with your fathers.

Douay-Rheims Bible
The Lord hath been exceeding angry with your fathers.

Darby Bible Translation
Jehovah hath been very wroth with your fathers.

English Revised Version
The LORD hath been sore displeased with your fathers.

Webster's Bible Translation
The LORD hath been greatly displeased with your fathers.

World English Bible
"Yahweh was very displeased with your fathers.

Young's Literal Translation
'Jehovah was wroth against your fathers -- wrath!

Cross References

2 Chronicles 36:16 but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy.

Jeremiah 44:6 'Therefore My wrath and My anger were poured out and burned in the cities of Judah and in the streets of Jerusalem, so they have become a ruin and a desolation as it is this day.

Ezekiel 8:18 "Therefore, I indeed will deal in wrath. My eye will have no pity nor will I spare; and though they cry in My ears with a loud voice, yet I will not listen to them."

Zechariah 1:15 "But I am very angry with the nations who are at ease; for while I was only a little angry, they furthered the disaster."

Commentary

Matthew Henry's Whole Bible Commentary

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.

Calvin's Commentary

1. 1 In the eighth month, in the second year of Darius, came the word of the Lord unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,

1. Mense octavo, [7] anno secundo Darii, fuit sermo Iehovae ad Zachariam, filium Barachiae, filii Addo (Iddo, ad verbum) prophetae, (vel, prophetam,) [8] dicendo,

2. The Lord hath been sore displeased with your fathers.

2. Iratus est Iehova erga patres vestros ira.

3. Therefore say thou unto them, Thus saith the Lord of hosts; Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts.

3. Dices igitur ad eos, Sic dicit Iehova exercituum, Revertimini ad me, dicit Iehova exercituum; et revertar ad vos, dicit Iehova exercituum.

We here learn what we have already stated, -- that Haggai and Zechariah were by God joined together, that they might confirm each other's doctrine, for they had to do with a refractory people: besides, the people had to endure hard and arduous trials, so that they needed more than a common testimony to confirm them. Haggai commenced the work of his office in the sixth month; Zechariah shortly followed him, in the eighth month of the same year. It has already been shown who was the Darius mentioned here; though some interpreters dissent, we may yet learn from certain and indubitable proofs, that he was the son of Hystaspes. We shall again speak of this Darius, when a better occasion will offer itself: I wished only in passing to say thus much.

The word of Jehovah came to Zechariah. We have already said that the word of God comes in two ways to men. God addresses all from the least to the greatest; but in the first place he sends his word especially to his Prophets, to whom he commits the office of teaching. The word of God thus comes to private individuals, and it comes also to teachers, who sustain a public character, and become God's interpreters or messengers. It was thus that God's word came to Zechariah, not that he might keep to himself what God had said, but that he might be a faithful dispenser of his truth.

With regard to Zechariah, they are mistaken who regard him as the son of Jehoiadah, they are mistaken by Christ in Matthew 23:35. Zechariah is indeed said there to have been killed between the temple and the altar, and he is called the son of Barachiah: [9] but the counting of years will easily prove their mistake, who would have him to be the same Zechariah. The former, who is called in sacred history the son of Jehoiadah the priest, was slain under Joash. Let us now see how many kings succeeded him, and also how many years he reigned. That Zechariah must have been almost two hundred years old at the Babylonian exile, if he was alive, had be been a boy when he was stoned. Now this Zechariah, of whom we now speak, performed the office of a Prophet after the return of the people from exile. He must then have been not only more than a hundred and fifty years of age, but must have exceeded two hundred years when he died. The idea respecting the renascence of men, being a reverie of the Jews, is not worthy of a record, much less of a refutation. He is however called the son of Barachiah; but the probable conjecture is that Jehoiadah the priest had two names, and it does not appear that he was a prophet. However this may be, the Zechariah who was stoned in the temple by the order of the king, was the son of the high priest, and died more than a hundred years before the Babylonian exile. For we have said that this Darius was not the Mede who reigned with Cyrus, but the son of Hystaspes, who reigned a long time after, that is, after Cambyses and the Magi. Their want of knowledge is easily proved, who think that these Prophets were sent by God before the completion of the time mentioned by Jeremiah. As then the seventy years had elapsed, this Prophet was no doubt born after the time when the city was destroyed, the temple pulled-down, and the people led captive into Babylon. I come now to the doctrine itself.

Angry was Jehovah with anger against your fathers [10] The Prophet here refers to the severity of the punishment with which the Jews had been visited, in order that posterity might know that God, who so rigidly punishes the despisers of his word and instruction, ought not to be provoked. For by saying that God was angry with anger, he means, that God was in no common measure offended with the Jews, and that the very grievousness of their punishment was a clear evidence how displeased God was with them. But the object of the Prophet was to rouse the Jews, that they might begin seriously to fear God on seeing how dreadful is his wrath. The Apostle states it as a general truth, that it is a dreadful thing to fall into the hands of the living God, (Hebrews 10:30:) so also the Scripture speaks everywhere. But Zechariah mentions here to his own people a signal evidence of God's wrath, which ought to justly to have smitten all of them with terror. He does not then speak here of a thing unknown, but reminds them seriously to consider how terrible is God's vengeance; as a proof of this, their fathers had been deprived of their perpetual inheritance, they had suffered many degradations, and had also been harassed and oppressed by tyrants; in short, they had been nearly sunk in the lowest depths. Since then God has so severely dealt with their fathers, the Prophet bids them to know that God ought to be feared, lest they should grow wanton or indulge themselves in their usual manner, but that they might from the heart repent, and not designedly provoke God's wrath, of which their fathers had so severe an experience.

It then follows, Thou shalt say to them, Return ye to me, and I will return to you [11] The Prophet now expresses more clearly for what purpose he had spoken of God's vengeance, with which he had visited his chosen people, even that their posterity might take heed to themselves; for the common proverb, "Fools by adversity become wise," ought in this case to have been verified. For where there is really a teachable spirit, men become instantly attentive to what God says: but even when they are sluggish and slothful, it is a wonder, that when they are smitten, the strokes which they feel do not shake off at least in some degree their torpor. Hence the Prophet, after having spoken of the punishments which God had inflicted, exhorts the Jews to repentance.

It ought however to be observed, that our Prophet not only speaks of repentance, but shows also its true character, that the Jews might not seek carelessly to please God, as is commonly the case, but that they might sincerely repent; for he says, return ye to me, and I will return to you. And this was not said without reason, when we consider in what sort of delusions the Jews indulged themselves immediately after their return. We have seen that they became devoted to their private concerns, while the temple remained desolate; and we also know what sacred history relates, that they married heathen women, and also that many corruptions prevailed among them, so that religion almost disappeared. They indeed retained the name of God, but their impiety showed itself by clear signs. It is then no wonder that the Prophet sharply stimulates them to repentance.

It must at the same time be noticed, that we cannot enjoy the favor of God, even when he kindly offers to be reconciled to us, except we from the heart repent. However graciously, then, God may invite us to himself, and be ready to remit our sins, we yet cannot embrace his offered favor, except our sins become hateful to us; for God ceases not to be our judge, except we anticipate him, and condemn ourselves, and deprecate the punishment of our sins. Hence we then pacify God when real grief wounds us, and we thus really turn to God, without dissimulation or falsehood. Now the experience of God's wrath ought to lead us to this; for extremely heedless are they who, having found God to be a Judge, do carelessly disregard his wrath, which ought to have filled their hearts with fear. "Let no one deceive you with vain words," says Paul, "for on account of these things comes the wrath of God on the children of unbelief," or on all the unbelieving. (Ephesians 5:6.) Paul bids us to consider all the evidences which God gives of his wrath in the world, that they may instruct us as to the fear of God; how much more then should domestic examples be noticed by us? For the Prophet speaks not here of foreign nations; but says, angry has God been with anger against your fathers. Since, then, it appeared evident that God had not spared even his chosen people, they ought, unless they were in the extreme refractory, to have carefully continued in obedience to the law. Hence the Prophet here condemns their tardiness, inasmuch as they had made so little progress under the chastisements of God.

We thus see that no excuse can be brought before God, if we do not make a right use of all the punishments by which he designs to recover us from our sins. We have referred to that general truth announced by Paul, that God's judgment, executed on the unbelieving, ought to be feared; it hence follows that our insensibility is extreme, if we are not thoroughly moved when God teaches us by our own experience, or at least when he sets domestic examples before us, as when he punishes our fathers and others connected with us; for this mode of teaching comes much nearer to us.

But when the Prophet says, return ye to me, and I will return to you, he means, as I have before stated, that though God meets sinners, and is ready with extended arms to embrace them, his favor cannot come to those to whom it is offered, except a real feeling of penitence leads them to God. In short, the Prophet means, that though they had returned from exile, they could not expect a permanent state of safety, except they turned from the heart to him; for if they imitated their fathers, God had in readiness far severer scourges to chastise them; and they might also be again driven into exile. he then briefly reminds them, that if they wished to enjoy the incomparable kindness with which God had favored them, it was necessary for them seriously to return to him. Though, then God had already in part returned to them, that is, he had really proved that he was pacified and propitious to them, yet he had begun by many evidences to show that he was again offended with them; for their fruit had either withered through heat, or had been smitten by hail, as we have found elsewhere; (Haggai 2:17;) so that they had already labored for several years under want and other evils. God then had not so blessed them, that they could in every way recognize his paternal favor. This is the reason why the Prophet says, I will return to you when ye return to me.

We now perceive the meaning of the Prophet to be, that though God had delivered his people, they ought yet to have feared lest his wrath should suddenly burn against the ungrateful and the wicked, and that being not in full favor, they ought also to have known that God was still offended with them. So the Prophet shortly reminded them, that it was no wonder that God treated them with no great kindness, for they allowed no place for his favor, but provoked his wrath, like their fathers, inasmuch as they did not from the hear repent.

The Papists allege this passage in defense of free-will; but it is a most puerile sophistry. They say that the turning of God to men is the same as their turning to him, as though God promised the grace of his Spirit as a help, when men anticipate him. They imagine then that free-will precedes, and then that the help of the Spirit follows. But this is very gross and absurd. The Prophet indeed means that God would return to the Jews; for he shows that God would in every respect be a father to them, when they showed themselves to be dutiful and respectful children. We must therefore remember that God does not here promise the aid of his Spirit to assist free-will, and to help the efforts of man, as these foolish and senseless teachers imagine, but that he promises to return to the Jews to bless them. Hence the return of God here is nothing else than the prosperity which they desired; as though he had said -- "Fear me from the heart, and ye shall not labor under hunger and thirst; for I shall satisfy you, as neither your fields nor your vines shall hereafter disappoint your hopes. Ye shall find me most bountiful, when ye deal with me in a faithful manner." This is the meaning.

We must further bear in mind, that, according to the common usage of Scripture, whenever God exhorts us to repentance, he does not regard what our capacity is, but demands what is justly his right. Hence the Papists adopt what is absurd when they deduce the power of free-will from the command or exhortation to repent: God, they say, would not have commanded what is not in our power to do. It is a foolish and most puerile mode of reasoning; for if everything which God requires were in our power, the grace of the Holy Spirit would be superfluous; it would not only be as they say a waiting-mind, but it would be wholly unnecessary; but if men need the aid of the Spirit, it follows that they cannot do what God requires of them. But it seems strange that God should bid men to do more than what they can. It seems so indeed, I allow, when we form our judgment according to the common perception of the flesh; but when we understand these truths -- that the law works wrath -- that it increases sin -- that it was given that transgression might be made more evident, then the false notion -- that God requires nothing but what men can perform, comes to nothing. But it is enough for us to know, that God in exhorting us to repentance requires nothing but what nature dictates ought to be done by us. Since it is so, however short we are in the performance, it is not right to charge God with too much strictness, that he demands what is beyond our power.

The frequent repetition of God's name by the Prophet is emphatical; it was done, that what he taught might more sharply goad the hearts of the people. Had he simply said, that he had a commission from above to remind the people of the punishments which their fathers had endured, and also to call them to repentance, this mode of teaching would not have so penetrated into their hearts, as when the name of God is so often brought before them -- Thou shalt say, Thus saith Jehovah of hosts, Return to me, saith Jehovah of hosts, and I will return to you, saith Jehovah of hosts. It surely behoved the Jews, when they heard God's name pronounced three times, to awake and to consider with whom they had to do. For what can be more base or more disgraceful than for men, when God anticipates them and desires to be united to them, to refuse to respond and to devote themselves to his service?

It is at the same time evident, that the Prophet adopted a mode of speaking then in use: and we know that the language of the Jews underwent a change after their Babylonian exile. It lost that clearness and elegance which it possessed before: as it clearly appears from the style of those who wrote after the exile. I allow also that previously the Prophets exhibited not the same degree of eloquence; for Isaiah differs greatly from Jeremiah and from Amos. It is yet quite evident from the writings of the last Prophets, that the language had become somewhat muddy after the return of the people from exile. Let us now proceed --

Footnotes:

[7] "This month, according to the sacred reckoning, which begins the year with the month Abib or Nizan, (Exodus 12:2,) falls in with the latter part of October and the beginning of November." -- Blayney.

[8] This refers no doubt to Zechariah, and not to Ido, according to the usual order adopted in Hebrew, and also because the object is to show that Zechariah, and not Ido, was a prophet. It is a name give, as Cocceius observes, not only to him who announces future things, but to every one who as God's minister proclaims his words, explains spiritual things, and applies them to the conscience. -- Ed.

[9] He is called the son of Ezra, chapter 5:1; but the word son, in Hebrew, means often a grandson or a descendant: "Omnes qui in gradibus descendentibus sunt Hebraei filios vocant." -- Grotius.

[10] The words may be thus rendered, -- Wroth was Jehovah, With your fathers was he wroth. This is more consistent with the characters of the Hebrew language than the usual rendering.

[11] The verb, [sv], means to turn, and to return. Newcome retains our version, "turn," but Marckius and Henderson adopt with Calvin the word "return," though Henderson, in verse 4, has "turn." The most suitable rendering seems to be "return," as it intimates a departure, which was the case in both instances, with respect to the people, and also with respect to God. They had departed from God, and God had departed from them; they had also departed from God's ways. "Return" therefore is the most appropriate term. -- Ed.

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