Exegetical and Hermeneutical Commentary of Zechariah 1:17
Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.
17. be spread abroad ] Some would render “overflow,” comparing Pro 5:16. But the more usual sense of the word, “spread abroad, or “disperse,” gives a good meaning. Not only shall the Temple be rebuilt, and the metropolis restored, but cities, owned and blessed by God (“my cities”), shall be scattered throughout the land.
The scope, then, of the first vision is clear. It conveys a distinct promise and prophecy of three future events. “My house shall be built,” Zec 1:16. This was accomplished four years later in the sixth year of Darius (Ezr 6:15). “A line shall be stretched forth upon Jerusalem,” Zec 1:16. This was done some seventy years later, when the city was rebuilt by Nehemiah (Neh 6:15). “My cities through prosperity shall yet be spread abroad,” Zec 1:17. The fulfilment of this is to be found in the history of the Jews under the Asmonean princes. Beyond this the first prophecy does not expressly go; though its concluding words, “The Lord shall yet comfort Zion, and shall yet choose Jerusalem,” are at least an implied promise of better things, than any which befell the Jews before the coming of Christ.
The Second Vision. The four horns and the four workmen. Zec 1:18-21. (Heb., 2:1 4.) The scene changes. The first vision had foretold as certain the punishment of the heathen, with which the prosperity of Israel was bound up. This vision takes a step in advance and depicts that punishment as already come. The prophet turns again to the field of view, which he had ceased to contemplate while he gave heed to the words of the interpreting angel, or pursued the thoughts which those words suggested. Looking up, he sees now before him four mighty horns. The beast, or beasts, which bear them are hidden from his view. The horns alone stand out from the surrounding gloom (Zec 1:18). In answer to the question, which he addresses to the interpreting angel, he is told that these horns represent the powers which have scattered his people (Zec 1:19). And now he sees, in the unfolding of this vision granted him by Jehovah, four artificers or smiths coming out to view, and proceeding one towards each of the four towering horns (Zec 1:20). In answer to a further question by the prophet, the interpreting angel tells him that these artificers are come to demolish and drive away these horns (Zec 1:21).
Fuente: The Cambridge Bible for Schools and Colleges
Cry yet – A further promise; not only should Jerusalem be rebuilt, but should as we say, overflow with good ; and God, who had seemed to cast off His people, should yet comfort her, and should show in act that He had chosen her. love. In all the cases, which Gesenius cites as meaning love Gen 6:2; 1Sa 20:30; 2Sa 15:15; Pro 1:29; Pro 3:31; Isa 1:29, the sense would be injured by rendering, loved) Zechariah thrice repeats the promise, given through Isaiah Isa 14:1 to Jerusalem, before her wasting by the Chaldaeans, reminding the people thereby, that the restoration, in the dawn whereof they lived, had been promised two centuries before. Yet, against all appearances. My cities shall overflow with good, as being Gods; yet would the Lord comfort Zion; yet would He choose Jerusalem.
Osorius: What is the highest of all goods? what the sweetest solace in life? what the subject of joys? what the oblivion of past sorrow? That which the Son of God brought upon earth, when He illumined Jerusalem with the brightness of His light and heavenly discipline. For to that end was the city restored, that in it, by the ordinance of Christ, for calamity should abound bliss; for desolation, fullness; for sorrow, joy; for want, affluence of heavenly goods.
This first vision having predicted the entire restoration, the details of that restoration are given in subsequent visions.
Fuente: Albert Barnes’ Notes on the Bible
Zec 1:17
My cities through prosperity
Zions prosperity
Jehovahs tender care of His living Church seems to be a prominent topic with the prophet Zechariah.
Amid all the visitations Zion has experienced from her God in consequence of her departures, His heart has been set upon her eternal interests, and He never can change His mind concerning her.
I. The claim which Jehovah lays to His Churches, My cities. They are associated, or organised bodies, not promiscuous multitudes. Distinguished they may be from each other by a variety of names, and a variety of circumstances; but God says to them all, Ye are My cities. They are all chartered cities. Their charter is unchanging, covenant love. It is written, signed, sealed, and preserved by their covenant God. What is the wording of the charter? I will be their God, they shall be My people. Gods Churches are classified. Separated from one another, not only in their peculiar localities, and their peculiar features of discipline, but in minor points of order and regulation. Each one should know and keep his proper position. And they are all consecrated cities, from the highest to the lowest. Cities are generally noted for their liberties and privileges. And so if the Son make you free, you shall be free indeed. Our privileges are most valuable and innumerable. These cities were all designed and also founded by Jehovah, and He rules over them all.
II. Their prosperity–which must come from Himself. Shall yet be spread abroad. The prosperity of a city is seen in its population, its commerce, and the healthiness of its air. A sign of prosperity in a Church is found in the number of spiritual births.
III. Their comfort. The Lord shall yet comfort Zion. Her tranquillity is preserved in spite of all that sin and Satan can do; and her honourable associations are kept up and maintained. That will be comfort for Zion.
IV. The grand first cause of all, electing love. The Lord shall yet choose Jerusalem. (Joseph Irons.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. My cities – shall yet be spread abroad] The whole land of Judea shall be inhabited, and the ruined cities restored.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Cry yet: the prophets commission is either enlarged, or more full instructions given to him, to raise the hope and stablish the faith of the people of God.
My cities: Jerusalem and the cities of Judah are mine, saith the Lord, and as mine I will build, beautify, enrich, fortify, defend, and enlarge them.
Through prosperity, through increase of families and persons, they shall send forth colonies, and plant new towns and cities; and through increase of wealth and cattle be able to build their cities, and stock their colonies.
Be spread abroad; swarm as bees, and send out their young ones.
The Lord, their God, shall yet comfort Zion, Zion his church, with comforts fit for a church.
Choose Jerusalem; type of the civil state as here joined with Zion; the kingdom shall be blest in itself, and be a blessing to others, much like that Hos 14:5; all this an effect of my choosing it, and dwelling in it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. yetthough heretoforelying in abject prostration.
My citiesnot onlyJerusalem, but the subordinate cities of Judah. God claimsthem all as peculiarly His, and therefore will restore them.
through prosperity . . .spread abroador overflow; metaphor from an overflowingvessel or fountain (compare Pr5:16) [PEMBELLUS].Abundance of fruits of the earth, corn and wine, and a large increaseof citizens, are meant; also spiritual prosperity.
comfort Zion (Isa 40:1;Isa 40:2; Isa 51:3).
choose (Zec 2:12;Zec 3:2; Isa 14:1).Here meaning, “show by acts of loving-kindness that Hehas chosen.” His immutable choice from everlasting is thefountain whence flow all such particular acts of love.
Zec1:18-21. SECONDVISION. The power ofthe Jews foes shall be dissipated.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Cry yet, saying,…. That is, “prophesy again”, as the Targum paraphrases it; publish and declare openly before all:
Thus saith the Lord of hosts, My cities through prosperity shall yet be spread abroad; or, according to the Targum, “the cities of my people shall be yet filled with good”; and so the Septuagint and Vulgate Latin versions, “my cities shall yet flow with good things”; with all temporal prosperity and happiness; which was fulfilled in the times of Nehemiah, Zerubbabel, and the Maccabees; and especially in the times of the Messiah, when, in a spiritual sense, they were filled with good; with him who is goodness itself, and with all blessings of grace in him; and with the good news and glad tidings of the everlasting Gospel preached by him and his apostles; or, the meaning is, through the increase of men, and the affluence of all temporal mercies, not only the city of Jerusalem, but other cities of Judea, called the Lord’s, because of his peculiar regard unto them, should be enlarged, and be spread here and there; or rather, abound with plenty of all good things, as the word in the Arabic w language signifies:
and the Lord shall yet comfort Zion, and shall yet choose Jerusalem; for his habitation, building again the city and temple in it: according to Capellus, though the temple was finished in the sixth year of Darius, Ezr 6:15 yet the rebuilding of Jerusalem was not till seventy years after; namely, in the twentieth year of Artaxerxes Longimanus, in which Nehemiah was sent to rebuild it, Ne 2:1 for Darius reigned thirty six years; Xerxes, who succeeded him, reigned twenty years; and in the twentieth of Artaxerxes the walls of Jerusalem were rebuilt by Nehemiah; so that from the finishing of the temple are to be reckoned thirty years of the remainder of the reign of Darius, twenty years of Xerxes, and as many of Artaxerxes; and he observes that the seventieth number thrice occurs in the restoration of the Jews, not without mystery, as it should seem: from the Babylonish captivity under Jeconiah, to the putting an end to it by Cyrus, were seventy years; from the taking of Jerusalem and the destruction of the temple under Zedekiah, to the rebuilding of it under Darius Hystaspis, were also seventy years; then from the rebuilding of the temple to the rebuilding of Jerusalem under Artaxerxes Longimanus were likewise seventy years; so that the walls of Jerusalem lay in ruins twice seventy years, that is, one hundred and forty years; and it may be further observed, that from the decree granted to Nehemiah in the twentieth year of Artaxerxes, seven weeks, or forty nine years, are allowed in Daniel’s prophecy for the finishing that event; namely, the building again the walls and streets of Jerusalem in troublesome times, Da 9:25 which carries the completion of this affair so many years further; which, when effected, would be a comfort to Zion, the inhabitants of it, and all that wished well unto it; and be a proof and evidence of God’s choice of it for his worship and service; and, especially, this was fulfilled by bringing into Jerusalem, and the temple there, the messenger of the covenant, the Messiah, the Consolation of Israel; and this may have a further reference to the latter day, when the people of the Jews shall be converted, and all Israel shall be saved; which will be the consolation of them, and show that God has chosen them, and not cast them off.
w Vid. Schultens, Origines Hebr. l. 1. c. 4. sect. 4. p. 116.
Fuente: John Gill’s Exposition of the Entire Bible
I was not able in my last lecture fully to explain the verse in which the Prophet says that he was commanded by the angel to cry again, that God had returned to Jerusalem in mercies. The design of the words is this, — that though it was difficult to believe the restoration of Jerusalem, it was yet to be fully expected, for the Lord had so appointed. But he enlarges on what I have before stated; for the blessing of God is extended to the cities of Judah, though an express mention is made only of Jerusalem. Yet cities, he says, shall wear out through abundance of blessings; for so I think the verb תפוצנה, tephutzne, is to be taken, as futs means to spread, and also to wear out, and to break. Some elicit a forced meaning, that cities would spread themselves; others, that they would be separated, that is, that security would be so great, that cities, though distant from one another, would be in no danger or fear. But the meaning of the Prophet is clear, unless we designedly pervert it in a matter so manifest and easy. The cities, he says, shall be worn out or wearied through abundance of blessings, or as we say, elles seront entassees; for where there is a great heap, there is crushing. He therefore says, that so great and so full would be the abundance of all things, that the corn would press down itself, and that the vessels would hardly contain the vintage. We now perceive what the Prophet means, — that Jerusalem would yet be made complete, and also that other cities would be filled with all good things, because God would extend his favor to the whole people. (25)
He then adds, Comfort Zion will yet Jehovah, and he will yet choose Jerusalem. The particle פוף, oud, yet, is repeated; for the suspension of favor, of which we have before spoken, might have somewhat prevented the faithful from realising the promise. As then God’s favor was for a time hid, the angel declares, that such would be the change, that God’s goodness and love towards his chosen people would again shine forth as in former days.
As to the word “chosen,” it must be observed, that it is applied, not in its strict sense, to the effect or the evidence of election; for God had chosen before the creation of the world whom he had designed to be his own. But he is said to choose whom he receives into favor, because their adoption seems obliterated in the eyes of men, when there appears no evidence of his paternal favor. As for instance, whenever we read that God had repudiated his own people, it is certain, as Paul says, that the calling of God is without repentance, (Rom 11:29 🙂 nor does he declare this only of the secret election of each, but also of that general election, by which God had set apart the race of Abraham from the rest of the nations. At the same time many of Abraham’s children were reprobates, as he instances in the case of Esau and of others: yet the election of God was unchangeable; and hence it was that there remained still some hope as to that people, that God would at length gather to himself a Church from the Jews as well as from the Gentiles, so that those who were then separated might be hereafter united together. Since then the calling of God is without repentance, αμετα μελητος, how is it that the Lord is often said to choose, and is also said to reject his chosen? These expressions refer to the outward appearance of things. God therefore will secure his own election to the end; but as we cannot otherwise perceive but that we are rejected by God when he turns away his face from us, he is said to choose again those whom he has repudiated, that is, when he really and by a clear evidence proves that he has not forgotten their first adoption, but that he continues unchangeable in his purpose.
We now then understand what the Prophet means. I have more fully dwelt on this point, because it is necessary to understand this great truth, — that whatever blessings God confers on his own people proceed from eternal election, that this is a perpetual fountain, and yet that election is catachrestically (26) applied to its evidences or effects, as also rejection is to be taken in the same sense for outward punishment, which seems at the first view to be an evidence of rejection, though it be not really so. Let us now proceed –
(25) The verb here used is rendered, “shall be filled,” by the Targum; “shall abound,” by Jerome; “ διαχυθησονται — shall be spread out,” by the Septuagint; “shall spread themselves,” by Grotius; “shall be spread abroad,” by Newcome; “shall overflow,” by Henderson. There are here two ideas; one derived from the Targum, and the other from the Septuagint. The original verb means properly to burst out, to dilate, to spread; and the line may be rendered.
Burst out again shall my cities through abundance.
The reference seems to be to their enlargement, and not to their multiplicity, as Newcome thinks, and that through abundance of blessings, literally, “though good,” [ מטוב ], or good things, the poetical singular instead of the plural. — Ed.
(26) Καταχρηστικως, forcedly, contrary to usage or what is strictly correct. — Ed.
Fuente: Calvin’s Complete Commentary
(17) Be spread abroadi.e., be filled to overflowing; LXX. inserts And the angel that spake in me said to me. (Comp. Zec. 2:4.) The same verb and conjugation is used in Zec. 13:7 of being scattered, in a bad sense, and such is the ordinary use of the verb. But in another conjugation this verb is used in Gen. 10:18 of being spread, not in a bad sense.
Then let the world forbear their rage,
The Church renounce her fear;
Israel must live through every age,
And be the Almightys care.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Zec 1:17. My cities, &c. My cities shall yet abound with good. Houbigant, and others.
Fuente: Commentary on the Holy Bible by Thomas Coke
Zec 1:17 Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.
Ver. 17. Cry yet, saying, Thus saith the Lord of hosts; My cities ] Here are four “yets” in this one verse, and all very gracious ones; to break their hard hearts, and to raise their faith in his promised mercies. For it is as if God should say, Though I was sore displeased with your fathers, and ye are risen up in their rooms a very race of rebels, so that I have had indignation against you full seventy years, Zec 1:12 , yet I do you to know, and by my prophet I proclaim, with great earnestness and evidence of truth, that I do yet own you my cities, so that ye are not discovenanted, and will yet prosper you (so that it shall no more be said, This is Zion whom no man careth for, Jer 30:17 ; for you shall have plentiful increase of men, cattle, and all manner of fruits of the earth, as Zec 2:4 ), yea, you shall have a fulness of all things, not only repletive, but diffusive, not only of abundance, but of redundance too; your cup shall overflow into the lesser vessals of others.
My cities through prosperity shall yet be spread abroad
And the Lord shall yet comfort Zion
And shall yet choose Jerusalem
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
comfort = pity, or have compassion on; as mercy” in Zec 1:12.
Fuente: Companion Bible Notes, Appendices and Graphics
My cities: Neh 11:3, Neh 11:20, Psa 69:35, Isa 44:26, Isa 61:4-6, Jer 31:23, Jer 31:24, Jer 32:43, Jer 32:44, Jer 33:13, Eze 36:10, Eze 36:11, Eze 36:33, Amo 9:14, Oba 1:20
prosperity: Heb. good
the Lord shall: Isa 40:1, Isa 40:2, Isa 49:13, Isa 51:3, Isa 51:12, Isa 52:9, Isa 54:8, Isa 66:13, Jer 31:13, Zep 3:15-17
choose: Zec 2:12, Zec 3:2, 2Ch 6:6, Psa 132:13, Psa 132:14, Isa 14:1, Isa 41:8, Isa 41:9, Rom 11:28, Rom 11:29, Eph 1:4
Reciprocal: Psa 125:1 – be as mount Isa 30:19 – dwell Jer 33:7 – and will Eze 38:12 – the desolate Zec 1:14 – Cry Zec 2:4 – Jerusalem
Fuente: The Treasury of Scripture Knowledge
Zec 1:17. This verse adds the promise that other cities throughout the country would prosper and grow in number. Also that the original capital city ot Jerusalem with its particular spot of Zion would be comforted.
Fuente: Combined Bible Commentary
1:17 Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet {q} be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.
(q) The abundance will be so great, that the places of storage will not be able to contain these blessings that God will send, but will even break because of fullness.
Fuente: Geneva Bible Notes
God promised that His cities, the cities of Judah (Zec 1:12), would again overflow with the benefits of prosperity. He would again comfort Zion and choose to bless Jerusalem (cf. 1Ki 8:44; 1Ki 8:48; 2Ch 6:6; 2Ch 6:34; 2Ch 6:38).
"The distinctive features of comfort for Israel in this first vision are: (1) the presence of the Angel of Jehovah in the midst of degraded and depressed Israel; (2) His loving and yearning intercession for them; (3) the promises of future blessings. We may say, then, that the import of the vision is this: although Israel is not yet in her promised position, God is mindful of her, providing the means of His judgment on the persecuting nations, and reserving glory and prosperity for Israel in the benevolent and beneficent reign of the Messiah.
"The series of visions carry us through God’s dealings with Israel from the time of their chastisement by God under the Gentile powers until they are restored to their land with their rebuilt city and temple under their Messiah King. The first vision gives the general theme of the whole series; the others add the details. . . . When the world was busy with its own affairs, God’s eyes and the heart of the Messiah were upon the lowly estate of Israel and upon the temple in Jerusalem." [Note: Feinberg, God Remembers, p. 38.]