Exegetical and Hermeneutical Commentary of Zechariah 1:3

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. saith the Lord of hosts ] See note on Hag 2:6. In this verse the phrase occurs three times. The first and third times it is literally, “saith Jehovah of hosts.” But the second time there is a variation in the Hebrew and it is properly “(it is the) utterance, or oracle of Jehovah of hosts.” The same interchange of the two forms of expression is found in Hag 1:8-9; Hag 2:6-9.

Fuente: The Cambridge Bible for Schools and Colleges

3. The interpreting angel;

a clear and satisfactory idea of the vision is obtained. The man riding upon a red horse, the Leader of the company of horsemen, appears again in Zec 1:10, where the circumstance of his “standing among the myrtle-trees” is repeated, in order to identify him with the horseman of Zec 1:8. In Zec 1:11 he is called “the Angel of the Lord;” but to make it clear that he is the same person who was previously described as “a man,” his “standing among the myrtle trees” is again mentioned. Having thus been defined as the angel of the Lord (and he is the only person throughout the vision to whom that name is given) he is referred to in the next verse, Zec 1:12, by that title only, there being no further need to mention the circumstance of his standing among the myrtle trees, which was only introduced for the purpose of identifying him with the “man” of Zec 1:8; Zec 1:10. In Zec 1:13 he who is “a man” in Zec 1:8, and “the Angel of Jehovah” in Zec 1:11-12, becomes perhaps (see note on that verse) “Jehovah” Himself. If this view be adopted, then only one other angel appears upon the scene, “the angel that talked or communed with me” (Zec 1:9; Zec 1:13-14), who on this supposition stands, as it were, outside in this as he does in all the subsequent visions, and is only employed to interpret them to the prophet.

the myrtles ] The myrtle is said to be indigenous to Palestine. That it abounded in the neighbourhood of Jerusalem at this period of Jewish history we learn incidentally, from the description of the Feast of Tabernacles, which was held under Ezra and Nehemiah. “Go forth,” so the proclamation ran, “unto the mount, and fetch olive-branches, and pine-branches, and myrtle-branches, and palm-branches, and branches of thick trees, to make booths, as it is written.” Neh 8:15.

in the bottom ] i.e. the low, deep valley, which appears to have been the favourite habitat of the myrtle. Comp. “litora myrtetis ltissima,” “amantes litora myrtos.” Virgil, Georg. ii. 112, iv. 124. Here it may well have been the valley of the Kedron. Others render, but with less probability, “the shady (place).” The idea that the “tabernacle” or dwelling-place of God is intended has nothing to recommend it.

red horses, speckled, and white ] With respect to the first and last of the colours, “red,” i.e. bay or chestnut, and “white,” there is no doubt. What exactly the intermediate colour is, “speckled,” or “bay” (margin), “sorrel,” R.V., must remain uncertain. Much ingenuity has been expended in endeavouring to give a meaning to the various colours of the horses. But inasmuch as the horsemen have been on the same mission, Zec 1:10, and all bring back the same report, Zec 1:11, and no reference is made to the colour of their horses by the angel who interprets the vision, it may fairly be regarded as a detail, to which no special importance is to be attached. We may say with Calvin (and it is a remark of general application to the visions and parables both of the Old Testament and of the New), “Si contenti simus mediocritate, nihil hic erit adeo perplexum, quin saltem facile sit summam totius vaticinii colligere. Sed multum nocuit curiositas interpretum, qui dum excutiunt singulas syllabas, pueriliter ludunt in multis.” His own view is, that the obscurity in which the vision is shrouded, the dark night, the low valley, the sombre myrtles, is intended to remind the prophet that God’s judgments are unsearchable and His ways past finding out, while the angel riders are a help to his human weakness to understand how, like a king whose couriers are continually passing to and fro throughout his dominions, the Almighty is intimately acquainted with all that is done upon earth, and the different coloured horses picture to his mind the truth, that all human events, whatever be their complexion, are alike under the cognisance and control of the never-failing Providence, which ordereth all things both in heaven and earth; and we may add, however diverse they appear, are all working harmoniously to accomplish His will.

Fuente: The Cambridge Bible for Schools and Colleges

Therefore say thou – Literally, And thou sayest, that is, this having been so, it follows that thou sayest or must say, Turn ye unto Me. In some degree they had turned to God, for whose sake they had returned to their land; and again when, after some negligence Hag 1:2-11, they renewed the building of the temple, and God had said, I am with you Hag 1:13. But there needed yet a more inward, more complete turning, whereon God promises a yet nearer presence, as Malachi repeats the words Mal 3:7, and James exhorts, Draw nigh to God and He will draw nigh to you Jam 4:8. Those who have turned to God need ever to turn more into the center of the narrow way. As the soul opens itself more to God, God, whose communication of Himself is ever hindered only by our closing the door of our hearts against Him, enters more into it. If a man love Me, he will keep My words, and My Father will love him, and We will come unto him, and make Our abode with him Joh 14:23.

Osorius: People are said to be converted, when leaving behind them deceitful goods, they give their whole mind to God, bestowing no less pains and zeal on divine things than before on the nothings of life.

Conc. Trid. Sess. vi. c. 5: When it is said in Holy Scripture, Turn unto Me and I will turn unto you, we are admonished as to our own freedom; when we answer, Turn us, Lord, unto Thee, and we shall be turned, we confess that we are forecome by the grace of God.

Fuente: Albert Barnes’ Notes on the Bible

Zec 1:3-4

Turn ye unto Me . . . and I will turn unto you.

The Divine order of all true progress

The first step is at all times to turn to the Lord; the second follows, turn you now from your evil ways, and from your evil doing. The motive and the power to forsake evil must be found in himself. Once know Jesus and His love, experimentally, and you possess a motive for holiness, greater far than either heaven or earth can furnish. It is the expulsive power of a new affection. And yet, as in all advance, there is reciprocal action. The first step must ever be to Jesus. When the man is in Christ he possesses the power. But in turning away from evil, new light and life are thrown back upon the starting point. We see truth more clearly, and embrace it more earnestly. Thus there is growth in grace. To every step of faithfulness on our part the Lord adds new light; and this light is reflected in the face of Jesus Christ. He becomes more known, more loved; and this produces its effect in more likeness to Him. (T. Whitfield, M. A.)

The importance of repentance

Urged from–

I. The divine displeasure towards the impenitent men of the fast. The Lord hath been sore displeased with your fathers. They had shown a mournfully strong and inveterate propensity to depart from God and from His ways. They had needed incessant repetitions of Divine admonitions, entreaties, promises, and threatenings; and manor a time all had proved unavailing. Jehovah bound them to Himself with cords of love. But they brake the bands asunder, and cast away the cords from them. They chose their own ways. They thus provoked Him to anger. Their fathers had by their sins brought that heavy seventy years judgment upon themselves. Now the displeasure of God to sinners of the past is here referred to in order to induce the Jews to repent of the selfish negligence which they had evinced concerning the building of the temple (Hag 4:5-7).

II. From Gods assurance of a welcome to all that truly repent. Proved–

1. By His invitation to the impenitent. Come now let us reason together, saith the Lord, etc. etc.

2. By the experience of mankind. Manasseh, David, Saul, Bunyan, and millions more returned to Him, and He not only received them, but rejoiced over them.

III. From the transitoriness of human life. By the fathers are meant those with whom God was displeased, An argument–

1. For the wicked to repent.

2. For faithfulness, and for persevering zeal.

For we shall all soon have finished our mission. (Homilist.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 3. Turn ye unto me] This shows that they had power to return, if they would but use it.

And I will turn unto you] I will show you mercy and grant you salvation, if you will use the grace I have already given you. Men are lost, because they turn not unto God; but no man is lost because he had not power to return. God gives this, and he will require it.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Therefore, Heb.

And. Say; command and require.

Unto them of the captivity who are returned to their own land.

Thus saith the Lord of hosts; in my name, by the authority I have over them as Lord of hosts, require they hear and obey.

Turn ye unto me; repent ye of all your sins, leave them, set your hearts on my law to obey it, on my worship to give me it, on my temple to re-edify it.

Saith the Lord of hosts; who can punish your refusal, who can protect you in your return, and reward your obedience.

I will turn unto you, with blessings, with all blessings, which my presence brings to a repenting people. It was woe with you, and your fathers, when I departed from them, but it shall be as well with them when I return unto them.

Saith the Lord of hosts; that you may be assured hereof, I promise it to you, and will be engaged to perform, as Lord of hosts, as having all things at my disposal.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. saith the Lord of hostsaphrase frequent in Haggai and Zechariah, implying God’s boundlessresources and universal power, so as to inspire the Jews withconfidence to work.

Turn ye unto me . . . and Iwill turnthat is, and then, as the sure consequence, “Iwill turn unto you” (Mal 3:7;Jas 4:8; compare also Jer 3:12;Eze 18:30; Mic 7:19).Though God hath brought you back from captivity, yet this state willnot last long unless ye are really converted. God has heavierscourges ready, and has begun to give symptoms of displeasure[CALVIN]. (Hag1:6).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Therefore say thou unto them,…. This is an order from the Lord to Zechariah, to say unto them, in the name of the Lord:

thus saith the Lord of hosts; of the hosts above and below, of angels and of men, of heaven and earth, and all that is therein: this is said, that the greater regard might be had to his words:

turn ye unto me, saith the Lord of hosts; by repentance, and acknowledgment of former sins; by reformation for the future; by attending to the worship and service of God, and seeking to glorify him. So the Targum, “return to my worship”: this is not the condition of what follows, but what follows is the motive and encouragement to this:

and I will turn unto you, saith the Lord of hosts; to dwell among them, manifest himself unto and protect them. Three times the phrase, “the Lord of hosts”, is used in this verse: it may be with respect to the three Persons in the Godhead, Father, Son, and Spirit; who manifest themselves unto, and take up their abode with, such as love the Lord, and keep his commandments; see Joh 14:21.

Fuente: John Gill’s Exposition of the Entire Bible

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. (Eph 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; (Hag 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 —

(11) The verb, [ שב ], 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.

Fuente: Calvin’s Complete Commentary

(3) Unto themi.e., to the prophets contemporaries, whose fathers are spoken of in the preceding verse.

Turn ye . . . and I will turn.These words need not imply any special backsliding on the part of the people since the commencement of the re-building of the Temple, when the Lord had declared that He was with them (Hag. 1:13; Hag. 2:4); but, rather, that the more sincerely they turned unto Him, the more gloriously would His merciful intentions be revealed to them, and fulfilled in them. Still, it may be seen from Hag. 2:14-17, how great need they had of repentance. Zechariah comes forth like John the Baptist, and begins his preaching with a call to repentance, and warns the people by the history of their fathers that no spiritual privileges will profit them without holiness, but rather will aggravate their guilt, and increase their condemnation if they disobey God (Wordsworth). Observe in this and the next verse the emphatic threefold saith the Lord of hosts.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3. Instead of proceeding directly to his message, he introduces Jehovah as commissioning him to issue the call to repentance.

Therefore Because Jehovah was displeased with the fathers and had withdrawn from them (compare Hos 5:15). He has not yet returned to the people, but is anxious to do so; therefore he commissions Zechariah to urge the people to do their share in the matter.

Unto them The contemporaries of the prophet.

Thus saith Jehovah Repeated three times in one verse, Haggai also repeats the phrase again and again (for example, Hag 1:4).

Jehovah of hosts See on Hos 12:5.

Turn ye [“Return”] unto me See on Joe 2:12. In this case the “return” was to show itself in the resumption of building operations on the temple (Hag 1:3-4; Hag 1:9).

I will turn [“return”] The sufferings of the present, such as the famine (Hag 1:6) and the opposition of the surrounding tribes, were an indication that Jehovah had not yet returned to his people in loving-kindness and mercy. He promises, however, that if they will do their duty he will once more shower his blessings upon them.

Fuente: Whedon’s Commentary on the Old and New Testaments

DISCOURSE: 1237
AN EXHORTATION TO TURN TO GOD

Zec 1:3-6. 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. Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the Lord of Hosts; Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the Lord. Your fathers, where are they? and the prophets, do they live for ever? 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 Lord of Hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.

TO those who look for novelties, and enjoy nothing but deep and curious speculations, the words before us will appear uninteresting: but to those who love practical religion, they will convey sentiments and feelings worthy to be cherished by every child of man. It is a sickly taste that cannot relish them; and that minister who cannot find in them a proper subject for his discourse, must either labour in a more fruitful part of the Lords vineyard than any we are acquainted with, or have different views of Christian edification from those which we are accustomed to entertain. Men at this day, as well as in former ages, are departed from God; and need to be exhorted to turn unto him in newness of heart and life. They also need the same warnings and the same encouragements, as those did to whom the prophet spoke. We therefore, without thinking any apology necessary for the selection of so plain a subject, (from which nothing can be offered which is not already familiar to all your minds,) proceed to call your attention to this solemn address: in which you may notice,

I.

A friendly exhortation

The Jews, after their return from Babylon, had been extremely remiss in rebuilding their temple; but they were almost instantaneously wrought upon by the preaching of the Prophet Haggai to resume the work which had been intermitted: and on this account God sent them another prophet, who by his exhortations and instructions should encourage them to proceed, and keep alive the zeal which had been kindled in their minds. But where is there not remissness in the work of God? Where is there one who does not need the direction and encouragement here offered? O brethren, hear ye the direction; Turn ye unto me, saith the Lord of Hosts
[We have all revolted, and turned aside from God: we have all gone after vanity, and become vain: we have turned every one of us to his own way; some after their vile lusts and passions; others after the world with all its cares and vanities; others in the more creditable, but not less fatal, way of self-righteous formality. But we should turn to the Lord, to him only, to him entirely, and with the whole heart. We should turn to him in a way of deep contrition for our past offences, of lively faith in the Lord Jesus Christ for mercy and forgiveness, and of unreserved obedience to his commandments. This is the way in which God expects us to turn unto him [Note: Jer 3:10.]: and to this alone does he give any promise of a favourable acceptance [Note: Jer 29:12-13.].]

Hear ye also the encouragement; I will turn unto you, saith the Lord of Hosts
[God is alienated from us, as we are from him; and from us he turns, whilst in our unconverted state, with wrathful indignation. But, if we turn to him, he will turn to us: if we draw nigh to him, he will draw nigh to us: if we will call upon him in truth, he will hear, accept, and bless us. To the impenitent he is a consuming fire: but to the penitent, a Saviour and a friend. Search the inspired volume, search the annals of the whole world, and find, if you can, one mourning and believing penitent whom he cast out; or find, if you can, any limit to his mercy and grace. In turning unto us is implied not only a reversal of all the judgments which he had purposed to inflict upon us, but a communication of all that a Fathers love, and a Saviours grace can bestowpardon, and peace, and holiness, and glory.
And here it will be proper to notice the frequent repetition of his name, The Lord of Hosts. Was that repetition without design? No: it is intended to impress on our minds, that, as the message is from him, so is the particular direction stamped with his authority, and the particular promise confirmed by his unchanging truth and faithfulness. It is in the name of the Lord of Hosts that we come; it is the word of the Lord of Hosts that we speak: it is the veracity of the Lord of Hosts that is pledged for its accomplishment.]
To this exhortation is added,

II.

A salutary caution

We are apt to follow the examples of our fathers, and to tread the path which they have trod before us. Not that we so readily conform to the practice of godly parents: their example, though not destitute of weight, finds more than a counterpoise in our evil passions, and in the conduct of those around us: but in justification of our own evil ways we are glad enough to plead the habits and authority of those who have gone before us. This however will be of no avail. Such examples form no precedent for us. The word of God is our rule: and according to that we must walk, regardless of all that others have done, or may do, to establish any other rule. Attend then to this salutary caution:

Walk not as your disobedient fathers have done
[The generality of those who have gone before us have walked just as the great mass around us do at this time. But a state of worldliness, or sensuality, or carnal indifference was not therefore right, because they lived in it; nor is it therefore safe, because they died in it. In like manner, the conduct of our superiors at this day is no rule for us. If they truly and unreservedly obey the voice of God in his word, cleaving to the Lord Jesus Christ with full purpose of heart, and devoting themselves in body, soul, and spirit to his service, we may follow them: but even then we must not regard them as infallible: we must not follow even St. Paul himself any farther than he followed Christ: and whereinsoever they deviate from the path marked out for them by Almighty God, there we must choose the more perfect way, and adhere exclusively to that which unerring wisdom has prescribed to us, knowing no other rule than that of Gods commands.

Doubtless in dubious matters we would recommend much deliberation, and diffidence, and circumspection. We would not have young people setting up their judgment hastily against that of their superiors in age and station: for the young and inexperienced are apt to see things in a very partial light, and not to take a sufficiently comprehensive view of any subject; and hence they often err, when in their own judgment they are most confident that they are acting right. But still the word of God must be your rule: you must try every thing by that standard: if what you see, or what is recommended to you, be evidently contrary to that, you must not do it, though it be sanctioned by the authority of the whole world: nor, if a line of conduct be clearly and undoubtedly agreeable to that, must you be diverted from it even though the whole world rose up to oppose you. It is by the word of God that you will be judged in the last day; and therefore by that, and that only, must you be regulated now.]
This salutary caution is further confirmed by,

III.

A convincing appeal Your fathers, where are they? and the prophets, do they live for ever? No: both the one and the other are gone to give up their account to God, and to receive from him their proper doom. Now, whatever they may have thought or done, they know that Gods word is true, and that it shall stand for ever. But to a certain degree this may be seen even in this world.

Has not the word of God taken hold of multitudes who have gone before us?
[Look at the Antediluvian world: were not Gods threatenings verified in them? Look at the Jews at the time of the Babylonish captivity: did the word of God fail with respect to them? They put to death their prophets for predicting that captivity; but were the predictions falsified? Were the Jews able to avert, or to escape, the judgments that had been denounced? Look at the Jews at this present time, and compare their state with all the prophecies concerning them, from the time of Moses to that of Christ and his Apostles: has one word fallen to the ground? Has not the word of God found them out? In like manner, if we could go into the invisible world, we should there see, what now we are so unwilling to believe, that not so much as one jot or tittle of Gods word has ever failed. Of the unregenerate, not one has entered into the kingdom of God; and of the impenitent and unbelieving, not one has escaped the damnation of hell. This is a fearful thought: but, if in no instance that is visible has Gods word ever failed, so neither has it, or shall it fail in those which are invisible.]
Have not many who have gone before us borne testimony to this truth?
[The Jews on many occasions acknowledged it [Note: Lam 2:17; Lam 4:11-12. Dan 9:11-13.], and actually returned to God in consequence of the conviction impressed by it on their minds. In fact, every real penitent is a witness for this truth. He confesses, that his sins have found him out, and that, if mercy interpose not for his deliverance, all the judgments denounced against sin will in due season come upon him. Be convinced, then, whilst conviction may be of some avail: and wait not to learn, by bitter experience, what now, if credited, you might escape. Let not that come upon you, of which you are forewarned in the parable of the Rich Man and Lazarus. The Rich Man would not believe the evil and danger of a carnal life, till he was made to experience its bitter fruits. His surviving brethren, too, who walked in his steps, accounted themselves sure of happiness in the eternal world, when, if a message could have been sent to them from the dead, they would have been better informed [Note: Luk 16:27-28.]. But they had Moses and the prophets; and so have you; yes, and Christ and his Apostles also, all bearing the same testimony. And therefore as unto dying men I would speak; knowing that I myself also am soon to die, and that both preacher and hearers must, in a very little time, appear at the judgment-seat of Christ;I, to give an account of my ministry; and you, of the use you have made of it. I beseech you, receive not the grace of God in vain! In the name of the Lord of Hosts I declare unto you, that, if you will turn unto him in humiliation and faith, he will turn unto you in reconciliation and love; and that, if you will turn from all your transgressions unto the Lord Jesus Christ, your iniquities, great and manifold as they have been, shall not be your ruin.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Zec 1:3 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.

Ver. 3. Therefore say thou unto them ] These Jews, saith Cyrill, had neither seen their fathers’ wickedness, nor heeded their calamities. Mittitur ergo ad cos Zacharias quasi paedagogus, Zechariah therefore is sent unto them as a schoolmaster or monitor; that by considering what had been, they might prevent what otherwise would be, and redeem their own sorrows.

Thus saith the Lord of hosts ] A far greater Lord and potentate than that great King of Persia, who was now their sovereign. True it is that they had been commanded by a former king to desist from building the city, Ezr 4:12 ; Ezr 4:21 . But there was no one word in that letter to forbid the building of the temple. There was also now another king set up, and of another family. They are therefore by this prophet and by Haggai called upon again and again to turn to the Lord, and to return afresh to their work, Ezr 5:1 . Wherein, because they were sure to meet with many enemies, therefore here and elsewhere (eighteen several times in that eighth chapter) there is frequent mention made of the Lord of hosts, for their better encouragement. See Trapp on “ Mal 3:17 “

Turn ye unto me, saith the Lord of hosts ] This is the great doctrine of the Old Testament; as “Repent ye” is of the New. And this he purposely prefixeth as a preface and preparative to the other prophecies both of mercies and judgments, whereof the whole is fitly made up. Sour and sweet make the best sauce. Promises and menaces mixed make the most fruitful discourse; and serve to keep the heart in the best temper. Hence David’s ditty was composed of discords, Psa 101:1 “I will sing of mercy and judgment,” and so be both merry and wise. But, to the words of the text:

Turn ye unto me, &c. ] By sin men run away from God (whereby it appeareth that sin is the greatest evil, because it sets us furthest off from the greatest good), and by repentance they return unto him, Deu 30:2 ; Deu 30:8-10 Mal 3:7 Jer 4:1 Hos 14:1 Act 26:18 . Hence, Act 3:19 “Repent, and be converted.” Contrition is repentance for sin, 2Co 12:21 Rev 9:20 . Conversion is repentance for sin, Act 8:22 Heb 6:1 . Hereunto is required first a serious search of our ways (for it is a metaphor taken from a traveller), “Let us search and try our ways, and turn again to the Lord,” Lam 3:40 . I considered my ways, and then (seeing myself far wide) I turned my feet to thy testimonies, Psa 119:59 . Satius est recurrere, quam male currere, said that emperor in his symbol; It is better to stop or step back, than run on when out of the way; for here he that hasteth with his feet sinneth, Pro 19:2 , the faster he runs the farther he is out. But as the deceived traveller (when once he finds his error) in his judgment he disliketh it, in his will he turneth from it, in his affections he grieveth at it, and is angry with his false guides, with his utmost endeavour he not only turns again to the right way, but makes the more haste that he be not benighted; so is it here, David not only turned his feet to God’s testimonies, from which he had swerved, but he thenceforth made haste and delayed not to keep his commandments, Psa 119:59-60 . For this true conversion we are speaking of, this repentance never to be repented of, is an upright, earnest, and constant endeavour of an entire change of the whole man from all that is evil to all which is good. This is the doctrine of the gospel, Tit 2:11 , and this is all the fruit, Isa 27:9 . To turn from one sin to another is but to be tossed from one hand of the devil to the other; it is but with Benhadad to recover of one disease and die of another; it is but to take pains to go to hell. See this in Saul, John, Herod, Agrippa, and others, who gave but the half turn; turned not from east to west, but from east to north only; their change was not essential, but only gradual; it is not a thorough change for subject and object, but partial and temporal, as being but moral, or formal, or merely mental. It proceeds from conviction of judgment only, and not from aversion of will; from horror of punishment, not from hatred of sin; which they leave (haply) but loathe not; leave it, I say, for the inconveniences that follow it, for the fire that is in it, not for the filthiness that is in it. Now all these seeming converts, because they cast not away all their transgressions (all is a little word, but of large extent), are therefore to be reckoned among those fools of the people that pass on and are punished, Pro 22:8 , those enemies of God, that instead of turning again (turning short again upon themselves with the prodigal, and returning to the Lord with Ephraim), go on still in their trespasses till their hairy scalp be wounded, Psa 68:21 , till evident and inevitable judgments be incurred, till iniquity prove to be their utter ruin, Eze 18:30 . Wherefore now “Turn ye unto me, saith the Lord of hosts.” Add not to all your other sins that of impenitence, for which there remains no more sacrifice (as Herod added to all his former abominations the beheading of the Baptist), but “Turn you, turn you, for why will ye die, O house of Israel?” And for this, consider these ensuing particulars. 1. Who you are that are required to return; weak and worthless creatures, the slime of your fathers’ loins, dust and ashes, altogether unable to avert or avoid God’s judgments; beaten rebels you are; and have therefore no help left, but to fall down before God and implore his mercy. Turn and live; except ye repent ye shall all perish. 2. Next, see who it is to whom ye are required to return: not to some tyrant, or implacable enemy, that having gotten us into his hands, will deal cruelly with us (as the Duke of Alva roasted some to death, starved others, and that even after quarter), but to “the Lord your God, who is gracious and merciful, slow to anger, and of great kindness, and quickly repenteth him of the evil,” Joe 2:13 . He will surely both assist such as have but a mind to return (why else doth he bid us turn, which he knows we cannot do without him? and why doth he bid us pray to him to turn us? when we bid our children ask us for this or that, it is because we mean to give it them). He will also accept us with all sweetness, as he did Ephraim, Jer 31:19-20 , and the prodigal, Luk 15:20-24 The father met him, Luk 15:20 , so he will do us, Isa 65:24 . The prodigal came, the father ran, Tantum velis, et Deus tibi praeoccurret (Basil); he fell on his neck, as Jacob did on his dear Joseph’s, he kissed him, when one would have thought he should have kicked him, or killed him rather, for his former riotousness. He calleth for the best robe, and for the gold ring, and for the fatted calf Filius timet convitium, Pater adornat convivium (Ambrose), “Let us eat, and be merry,” saith he, “For this my son was dead” (given up for dead, “free among the dead,” Psa 88:5 , free of that company), “and is alive again: he was lost, and is found.” Of himself he left his father and ran riot; and yet he is called the lost son, in the best sense. Hunger drove the wolf out of the wood; and yet he is accepted, as if not necessitated. 3. Thirdly, take notice from what you are required to turn. “Turn ye, turn ye from your evil ways; for why will ye die, ye house of Israel?” Eze 33:11 . It is your sin only that you are to part with, and why should ye be so fond of it? if you look upon it, either in the author of it, the devil, Joh 8:44 , or in the nature of it, as it is an offence against God (your rightful Lord, your bountiful benefactor), and a breach of his law, which is holy and just and good; or in the horrid effects of it (as upon other creatures for man’s sake, so especially) upon man himself, whom sin hath excluded from the possession of the lower paradise, and the possibility of the higher, into an eternity of all extremities, after many a little hell here beforehand; or (lastly) in the ransom of it, Christ’s blood and bitter sufferings, that soul of sufferings which his soul then suffered when God made our sins to meet upon him, Isa 53:6 . Oh think on these things sadly, seriously, fixedly, and copiously, and you will soon see cause enough to turn to him from whom these children of Israel had deeply revolted, and were therefore grievously plagued, they and their fathers, that they might return to him that smote them, Isa 31:6 . Which because they did not, but stood stouting it out with God (which was their manner from their youth), therefore were the Syrians before, and the Philistines behind, to devour Israel with open mouth: and for all this his anger was not turned away, but his hand was stretehed out still, Isa 9:12-13 . Besides the hindrance and hurt they did to others by standing out: “For if ye turn again to the Lord, your brethren shall find compassion,” said Hezekiah to his people, moving them to repent, 2Ch 30:9 . And should not we lend them this friendly help.

And I will turn to you, saith the Lord of hosts ] And should not such a favour from such a Lord melt them and make them malleable? Should not the goodness of God lead them to repentance? Rom 2:4 . Should they not rend their hearts because God is gracious? return unto him because he will multiply pardon? repent because his kingdom is now at hand? fear him the rather, because with him there is mercy? draw nigh to him, who thus draws nigh to them? make haste home, with the prodigal, where there is bread enough? Surely nothing worketh so much as kindness upon those that are ingenuous, Isa 55:7 Mat 3:3 Psa 130:4 Jas 4:4 . Those Israelites at Mizpeh drew water, and poured it forth before the Lord, upon the return of the ark. There is no mention of their lamenting after the Lord, while he was gone; but when he was returned and settled in Kirjathjearim, 1Sa 7:6 , David argues from mercy to duty, Psa 116:8-9 ; Ezra, from deliverance to obedience, Ezr 9:13-14 “The love of Christ constraineth us,” saith Paul; his grace that bringeth salvation teacheth us to deny ungodliness, and to live up to our principles, 2Co 5:14 Tit 2:14 “I beseech you, by the mercies of God,” saith the same apostle, as not having any more prevailing, more heart-attaching, attracting argument in the world to press them with, Rom 12:1 . I have loved thee with an everlasting love, therefore with mercy have I drawn thee, Jer 31:8 . And again, I drew them with the cords of a man, with bands of love, Hos 11:4 , that is, with reasons and motives of mercy befitting the nature of a man, with rational motives; to neglect mercy is to sin against humanity; not to convert by kindness, is to receive the grace of God in vain; nay, it is to heap up wrath against the day of wrath. A son, feeling his father’s love, creeps nearer under his wing. A Saul, sensible of David’s courtesy in sparing him, when he might have spilt his blood, was strangely mollified and melted into tears. Shall God offer to turn to us, and we refuse to turn to him? Shall he beseech us to be reconciled, and we go on in our animosities and hostilities? Doth he offer to pour out his Spirit even upon scorners, and to make known his words unto them, and all this that they may turn at his reproof, Pro 1:23 ; and shall they yet turn their backs upon such blessed and bleeding embracements? Had God given us but one prophet, and forty days’ time only to turn unto him (as he dealt by Nineveh, that great city), surely we should have repented long ago, in sackcloth and ashes. But how justly, alas, may he complain of us, as he did once of Jezebel, Rev 2:21 . I gave them time to repent, but they repented not. I have striven with them by my Spirit, and wooed them by my word. I have heaped upon them mercies without measure; and all to bring them back into mine own bosom. I have also smitten them with blasting and mildew, with judgments public and personal; and yet they have not turned unto me, saith the Lord, Amo 4:9 . Ah sinful nation, &c. If any ask, What can we do toward the turning of ourselves to God? I answer:

First, you must be sensible of your own utter inability to do anything at all toward it, Jer 10:23 Joh 15:5 Phi 2:12 . Non minus difficile est nobis velle credere, quam cadaveri volare (Beza). It is no less hard for us to be willing to believe than for a dead carcase to fly upwards.

Secondly, know that yet it is possible, feasible, by the use of these means that God hath appointed; who also hath promised to make it both possible and easy to us. He bade Moses fetch his people out of Egypt; but himself effected it. He bade the Israelites go and blow down the walls of Jericho; they obeyed him, and it was done; so here.

Thirdly, as our liberty in external acts is still some (as to come to the public ordinances, to set ourselves under the droppings of a powerful ministry, and there to lie, as he did at the pool of Bethesda, waiting the good hour), so must our endeavours be answerable. The Bereans brought their bodies to the assembly, took the heads of St Paul’s sermon, compared them with the Scriptures, Act 17:11-12 , and yet they were unconverted.

Fourthly, make much of the least beginnings of grace, even those they call repressing; since they prepare the heart for conversion. See Luk 11:32 .

Fifthly, pray, Turn us, O God, and we shall be turned; draw us, and we shall run after thee. And here remember to be earnest. Ask, seek, knock, as the importunate neighbour that came to borrow two loaves, or as the widow that came for justice, and would not away without it, Luk 18:1 . He that beareth the young ravens that cry only by implication, will he be wanting to his weak but willing servants?

Lastly, wait for the first act of conversion, the infusion of the sap of grace, which is wholly from God; our will prevents it not, but follows it; and whensoever the Spirit breathes into you, turn about, like the mill; when God hath tuned and doth touch you, do you move and make melody; resigning up yourselves wholly to him, and putting yourselves out, God into possession. Thus if you turn to him he will turn to you. “The Lord is with you while ye be with him; if ye seek him, he will be found of you; but if ye forsake him, he will forsake you,” 2Ch 15:2 . See that ye refuse not him that speaketh in this text with so much affection and earnestness; see that ye slight him not, that ye shift him not off (as the word signifieth, , Heb 12:25 ); for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that thus speaketh from heaven, sc. by his blood, word, sacraments, mercies, motions of his Spirit, crosses. When physic, that should remove the disease, doth co-operate with it, then death comes with the more pain and speed. The stronger the conviction of sin is the deeper will be the wrath against it, if it be not by repentance avoided. No surfeit more dangerous than that of bread; no judgment more terrible than that which grows out of mercy offered and despised.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

saith = hath said.

the LORD of hosts. Hebrew. Jehovah.Zebbaioth. App-4. This title occurs fifty-three times in this book, forty-four times in chs. 1-8, and nine times in chs. 9-14. It is characteristic of this book twenty-nine times it is with the verbs saith or speaketh. All are referred to in the notes.

Turn = Return. Note the Figure of speech Epimone (App-6), in verses: Zec 1:3-6, in which the fact is emphasised by dwelling upon it as the cause of all Jehovah’s displeasure.

saith the LORD of hosts = [is] the oracle of Jehovah Sabaioth.

Fuente: Companion Bible Notes, Appendices and Graphics

Turn: Deu 4:30, Deu 4:31, Deu 30:2-10, 1Ki 8:47, 1Ki 8:48, 2Ch 15:4, 2Ch 30:6-9, Neh 9:28, Isa 31:6, Isa 55:6, Isa 55:7, Jer 3:12-14, Jer 3:22, Jer 4:1, Jer 25:5, Jer 35:15, Lam 3:39-41, Eze 33:11, Hos 6:1, Hos 14:1, Joe 2:12, Mal 3:7, Luk 15:18-20, Jam 4:8-10

and: Jer 12:15, Jer 29:12-14, Jer 31:18-20, Hos 14:4, Mic 7:19, Mic 7:20, Luk 15:21, Luk 15:22

Reciprocal: 2Ki 17:13 – all 2Ch 30:7 – like Ezr 5:1 – in the name Job 22:23 – return Pro 29:1 – General Isa 1:16 – put away Jer 18:11 – return Lam 3:40 – turn Eze 18:19 – When Hos 12:6 – turn Amo 4:6 – yet Zec 1:4 – Turn Zec 7:7 – cried Mal 2:2 – ye will not hear Mat 21:34 – he sent Mar 12:2 – a servant Luk 20:10 – sent

Fuente: The Treasury of Scripture Knowledge

Zec 1:3, When a man departs rrom serving the Lord, he is the one who must make the first move in belng reunited, hence God here promises to return to his people it they wlll return to Him which means they are to become faithful in their lives.

Fuente: Combined Bible Commentary

Zec 1:3-6. Therefore say Rather, but say thou unto them, Thus saith the Lord, Turn ye unto me The word turn, as it related to the people, signified that they should change their corrupt manners and turn to God in newness of life; and by Gods turning to them, was meant, that he would take them again into his favour, and perform for them acts of manifest kindness, instead of displeasure. Be ye not as your fathers Do not persist in impenitence as your fathers did. Instead of being hardened in your evil courses by the example of your fathers sin, rather be deterred from those courses by the example of your fathers punishment. Your fathers, where are they Where are your disobedient fathers? Were they not consumed with famine and the sword, as God threatened them? And the prophets, do they live for ever Though the prophets, and those to whom they delivered their message, are dead, yet the commandments delivered by their ministry still continue in full force; which appears by the judgments that came upon your fathers, for not hearkening to them; as they themselves could not but acknowledge. And the same punishments will overtake you, if you continue disobedient. But my words The dreadful menaces which I delivered; and my statutes The decreed judgments which I resolved to execute on them: did they not take hold on your fathers? Overtake them as a pursuing enemy overtakes and seizes on the object of his hostility? In other words, Did not the evils which I had denounced by the prophets come upon your fathers? And they returned, &c. They were forced to acknowledge with sorrow, that all those calamities which I had threatened against them, and forewarned them of, if they did not obey my voice, were actually come upon them.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

1:3 Therefore say thou unto them, Thus saith the LORD of hosts; {d} Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.

(d) Let your fruits declare that you are God’s people, and that he has wrought in you by his Spirit, and mortified you: for otherwise man has no power to return to God, but God must convert him; Jer 31:18 Lam 5:21 Isa 31:6; Isa 45:21

Fuente: Geneva Bible Notes