12<\/strong>. answered<\/em> ] The word does not necessarily mean replied to a question, but has here, as elsewhere, the more general signification of speaking in a manner corresponding, or “answering” to the circumstances described and the feelings called forth by them (comp. Job 3:2<\/span> (margin); Dan 2:26<\/span>; Act 5:8<\/span>). Pitying Zechariah and his countrymen in the disappointment, which the answer of the horsemen (Zec 1:11<\/span>) could not fail to cause them, inasmuch as it told of rest and quiet, whereas the “shaking of all nations” was the predicted sign of returning favour to Zion (Hag 2:7<\/span>; Hag 2:21-22<\/span>), the Angel proceeds to speak “answerably” to this feeling, in the intercession which he now offers on their behalf. His sympathy and intercession make it probable, as Calvin remarks (though he offers the alternative of its being any angel you please), that this Angel of the Lord was “Christ the Mediator.”<\/p>\n these threescore and ten years<\/em> ] Comp. Jer 25:11<\/span>; Ezr 1:1<\/span>. The meaning is: Why art Thou still angry with us, when the appointed time of our punishment, the seventy years of our captivity, has expired?<\/p>\n And the Angel of the Lord answered – <\/B>the implied longing, by intercession with God. As the angel-interpreter in Job had the office of no mere created angel, but one, anticipative of His, who came at once to redeem and justify, so the Angel of the Lord, in whom God was, exercised at once a mediatorial office with God, typical of our Lords high priests prayer John 17<\/span>, and acted as God.<\/P> These seventy years – <\/B>The seventy years of the captivity, prophesied by Jeremiah Jer 25:11-12<\/span>; Jer 29:10<\/span>, were on the eve of their conclusion at the time of Daniels great prayer of intercession Dan 9:2<\/span>; they ended with the capture of Babylon, and the edict of Cyrus, permitting the Jews to return 2Ch 36:22-23<\/span>; Ezr 1:1<\/span>. Yet there seems to have been a secondary fulfillment, from the destruction of the temple and city, in Zedekiahs eleventh year 2Ki 25:2<\/span>, 2Ki 25:8-9<\/span>, 588 b.c. to the second year of Darius, 519 b.c. Such double fulfillments of prophecy are not like alternative fulfillments. They are a more intricate and fuller, not an easier fulfillment of it. Yet these 70 years do not necessitate such a double fulfillment. It might express only a reverent wonder, that the 70 years being accomplished, the complete restoration was not yet brought to pass. Cyril: God having fixed the time of the captivity to the 70th year, it was necessary to be silent, so long as the time was not yet come to an end, that he might not seem to oppose the Lords will. But, when the time was now come to a close and the fear of offending was removed, he, knowing that the Lord cannot lie, entreats and ventures to enquire whether His anger has come to an end, as had those who sinned; or whether, fresh sins having accrued, there shall be a further delay, and their forlorn estate shall be yet further extended. They then who worship God have a good and not uncertain hope, that, if they should offend from infirmity, yet have they those who should entreat for them, not people only, but the holy angels themselves, who render God gracious and propitious, soothing His anger by their purity, and in a manner winning the grieved judge. Then the Angel entreated for the synagogue to the Jews; but we, who believe and have been sanctified in the Spirit 1Jo 2:1-2<\/span>, have an Advocate with the Father Jesus Christ the righteous, and He is the propitiation for our sins, and as the inspired Paul writes, God hath set Him forth as a propitiation through faith, freeing from sin those who come to Him Rom 3:25<\/span>.<\/P> <\/p>\n Verse 12<\/span>. Then the angel of the Lord<\/B><\/I>] He who was among the myrtles-the Lord Jesus.<\/P> <\/P> O Lord of hosts, how long<\/B><\/I>] Jesus Christ was not only the “Lamb slain from the foundation of the world,” but was always the sole Mediator<\/I> and intercessor<\/I> between God and man.<\/P> <\/P> These threescore and ten years?<\/B><\/I>] This cannot mean the duration of the captivity for that was nearly twenty years past. It must mean simply the time that had elapsed from the destruction of the temple to the time in which the angel spoke. As the temple was destroyed in the nineteenth<\/I> year of Nebuchadnezzar, and this vision took place in the second<\/I> year of Darius, the term of seventy<\/I> years was completed, or nearly so, between these two periods.<\/P> <\/p>\n Then, <\/B>when the surveying angels had made their report of the prosperity of the heathen, the angel of the Lord, the Angel, the Lord Christ, Mediator of the church, and Head of the church, answered and said; prays as one interceding. <\/P> O Lord of hosts:<\/B> Christ speaks to his Father, speaks as one much affected with the state of his afflicted church. <\/P> How long wilt thou not have mercy?<\/B> it is the expostulation that well befits a praying soul; it is not the inquiry of a discontented mind, but the request of one longing for mercy. So David, Psa 13:1<\/span>,2<\/span>; and the souls under the altar, Rev 6:10<\/span>. <\/P> On Jerusalem, <\/B>thy chosen mountain, heir of promises to be re-edified; and on Judahs cities too, of whose rebuilding, peace, and prosperity thou hast, O Lord, spoken great things, Jer 30<\/span>; Jer 31<\/span>; Jer 32<\/span>; Jer 33<\/span>, and Eze 36<\/span>; Eze 37<\/span>, &c. <\/P> Thou hast had indignation; <\/B>they have felt thine anger and hot displeasure, it was just, and is so still; but it is not to be perpetual. Thine anger hath smoked against the sheep of thy pasture. <\/P> These threescore and ten years; <\/B>the term prefixed for the captivity is fully come, it is the seventieth year of their miserable captivity; now show mercy, build Zion, and glorify thyself in doing it, for the set time is come. It is now seventy years since thy temple was burnt, and Jerusalem sacked; and full eighty years since Jeconiah with many of thy people were carried captive into Babylon, and somewhat more since many were carried with Jehoiakim, from which to the second of Darius are much about eighty-eight or nine years. <\/P> <\/p>\n 12.<\/B> Not only does Messiah standamong<\/I> His people (the “myrtles,” Zec1:8<\/span>), but intercedes for them with the Father (“Lord,”or “Jehovah of hosts”) effectively (Zec 1:13<\/span>;Heb 7:25<\/span>). Compare Psa 102:13-20<\/span>;Isa 62:6<\/span>; Isa 62:7<\/span>,as to Judah’s restoration in answer to prayer. <\/P> answered and said<\/B>saidin continuation<\/I> of the discourse: proceeded to say.<\/I> <\/P> how long<\/B>Messiah’speople pray similarly to their Head. Re6:10<\/span>, “How long,” c. Heretofore it was vain to pray,but now that the divinely appointed “threescore and ten years”(Jer 25:11<\/span> Jer 29:10<\/span>)are elapsed, it is time to pray to Thee for the fulfilment of Thypromise, seeing that Thy grace is not yet fully manifested, nor Thypromise fulfilled. God’s promises are not to make us slothful, but toquicken our prayers. HENDERSON,dating the seventy years from the destruction of Jerusalem (588B.C.), supposes two yearsof the seventy had yet to run (520 B.C.).<\/P><\/p>\n Then the Angel of the Lord answered and said<\/strong>,…. The same that was among the myrtle trees in the bottom, Zec 1:8<\/span>:<\/p>\n O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah<\/strong>; which were fallen to ruin, and had lain waste for many years. These words are expressive of the intercession of Christ on the behalf of the people of the Jews, his professing people, both with respect to their temporal and spiritual good:<\/p>\n against which thou hast had indignation these threescore and ten years<\/strong>? the time of the Babylonish captivity, which lasted such a term of time, and which was a token of the divine displeasure with them; but to be reckoned, not from Jeconiah’s captivity, to the deliverance from it by Cyrus, as it is reckoned, Jer 25:1<\/span> Da 9:2<\/span> but from the taking of Jerusalem, and the destruction of the temple under Zedekiah, to the rebuilding of the temple under Darius Hystaspis, in whose second year Zechariah now prophesied, Zec 1:7<\/span>, which was a space of seventy years.<\/p>\n The Prophet now shows that the angel who was his guide and teacher, became even a suppliant before God in behalf of the welfare of the Church. Hence the probable opinion is, that this angel was Christ the Mediator. For they who say that it was the Holy Spirit, who forms prayers in our hearts, seem to depart very far from the meaning of the Prophet: and it is nothing new, that Christ should exercise care over his Church. But if this view be disapproved, we may take any one of the angels to be meant. It is certain that it is enjoined them all to minister to the salvation of the faithful, according to what the Apostle says in the first chapter of the Hebrews Heb 1:1<\/span>; and indeed the whole Scripture is full of evidences, which prove that angels are guardians to the godly, and watch over them; for the Lord, for whose service they are ever ready, thus employs them: and in this we also see the singular love of God towards us; for he employs his angels especially for this purpose, that he might show that our salvation is greatly valued by him. <\/p>\n There is then nothing wrong, if we say that any one of the angels prayed for the Church. But absurdly, and very foolishly do the Papists hence conclude, that dead saints are our advocates before God, or that they pray for us; for we never read that it is an office committed to the dead to intercede for us; nay, the duties of love, we know, are confined to the present life. When, therefore, the faithful remove from this world, having finished their course, they enter on a blessed life. Though then the case is different, yet the Papists foolishly pass from angels to the dead: for as it has been stated, the case of the faithful has been committed to angels, and they ever watch over the whole body, and over every member of it. It is then nothing strange that they offer prayers for the faithful; but it does not hence follow, that angels are to be invoked by us. Why does Scripture testify, that angels supplicate God for us? Is it that each of us may flee to them? By no means; but that being assured of God’s paternal love, we may entertain more hope and confidence; yea, that we may courageously fight, being certain of victory, since celestial hosts contend for us, according to what appears from many examples. For when the servant of Elisha saw not the chariots flying in the air, he became almost lost in despair; but his despair was instantly removed, when he saw so many angels ready at hand for help, (2Kg 6:17<\/span>\ud83d\ude09 so whenever God declares that angels are ministers for our safety, he means to animate our faith; at the same time he does not send us to angels; but this one thing is sufficient for us, that when God is propitious to us, all the angels have a care for our salvation. And we must further notice what is said by Christ, <\/p>\n “<\/p>\n hereafter ye shall see angels ascending and descending,” (Joh 1:51<\/span>,) <\/p>\n which means, that when we are joined to the head, there will thence proceed a sacred union between us and angels; for Christ, we know, is equally Lord over all. When, therefore, we are united to the body of Christ, it is certain that angels are united to us, but only through Christ. All this favor then depends on the one true Mediator. Far then is it from being the case, that Scripture represents angels as patrons to whom we may pray. The meaning then is what we have stated, when Zechariah says, that the angel thus prayed, O Jehovah of hosts, how long wilt thou not have mercy on Jerusalem and the cities of Judah? <\/p>\n The angel seems in this place to have indirectly blamed God for having too much delayed to bring help to his Church: but this mode of speaking, we know, frequently occurs in the prayers of the saints; they in a manner charged God with delay, that is, according to the perception of their flesh. But this is not inconsistent with the obedience of faith, since the faithful submit at length to the counsel of God. Hence, however familiarly they may often expostulate with God, when he seems to delay and to withhold his aid, they yet restrain themselves, and at length feel assured that what God has appointed is best. But they thus pour forth their cares and their sorrows into the bosom of God, in order to disburden themselves. The angel now adopts this form when he says, “How long wilt thou not show mercy?” It is not however the complaint of unreasonable fervor, as that of the ungodly, who in praying accuse God, rage against him, and quarrel with his judgments. The angel then was not moved by any turbulent feeling, nor were the saints, when they adopted this mode of praying; but they did what God allows us all to do; they thus disburndened their cares and sorrows. <\/p>\n We ought at the same time to notice the special import of the words, “how long,” עד-מתי, od-mati? The angel indeed afterwards explains himself, when he expressly mentions the term of seventy years. (21) It was not then without design, or through a strong impulse of feeling, that the angel said, How long? but he had regard to a memorable prophecy, which was in the mouth of all the godly; for God had fixed seventy years for the exile of the people. Since the people knew that a time had been predetermined by God, he does net here supplicate God according to his own will, but only alleges the promise itself: and it is an usual thing with the saints to plead before God what he has promised to them. What indeed can better sustain our hope? and what can give us a greater encouragement in praying, than when we plead with God according to his promises? For God will have our prayers to be founded first on his gratuitous goodness, and then on the constancy of his faithfulness and truth. When therefore they thus address God, “O Lord, thou art true, and thou hast promised this to us; relying on thy word, we dare ask what otherwise we could not,” — they certainly do not exceed the limits as though they prescribed to God a law, but anxiously seek to obtain what had been freely offered. We have seen that the angel does not here complain of delay, but that he founded his plea on that remarkable prophecy, in which God had fixed the term of seventy years for his people. <\/p>\n The angel seems in this place to have indirectly blamed God for having too much delayed to bring help to his Church: but this mode of speaking, we know, frequently occurs in the prayers of the saints; they in a manner charged God with delay, that is, according to the perception of their flesh. But this is not inconsistent with the obedience of faith, since the faithful submit at length to the counsel of God. Hence, however familiarly they may often expostulate with God, when he seems to delay and to withhold his aid, they yet restrain themselves, and at length feel assured that what God has appointed is best. But they thus pour forth their cares and their sorrows into the bosom of God, in order to disburden themselves. The angel now adopts this form when he says, “How long wilt thou not show mercy?” It is not however the complaint of unreasonable fervor, as that of the ungodly, who in praying accuse God, rage against him, and quarrel with his judgments. The angel then was not moved by any turbulent feeling, nor were the saints, when they adopted this mode of praying; but they did what God allows us all to do; they thus disburdened their cares and sorrows. (22) <\/p>\n I have said, that it is more suitable to the passage to say, that the cities had been despised by God: but if any prefers the other view, I will not contend; yet whosoever will minutely consider the intention of the Prophet, will, I think, readily assent to the idea, that the cities had been despised or rejected by God, because he gave them no sign of his mercy. (23) It now follows — <\/p>\n (21) The Hebrew literally is “this seventies year.” A similar anomaly is found in Welsh, “this ten year and sixty,” or “this sixty year and ten.” — Ed. <\/p>\n (22) This point has been frequently referred to by Calvin: but mistakes have arisen from not considering that no less than three events are coincident with this number, as it is clearly proved by Petavius, Prideaux, Bishop Newton, and others. From the first invasion of Nebuchadnezzar, Dan 1:1<\/span>; Jer 25:1<\/span>, to the edict of Cyrus, 2Ch 36:22<\/span>, there were seventy years; the same time transpired from the destruction of Jerusalem and the temple, Jer 52:13<\/span>, eighteen years after, to the second year of Darius Hystaspes, when a decree was made to rebuild the temple; and there were seventy years from the last captivity by Nebuzar-adan, Jer 52:30<\/span>, to the time when the temple was finished. “So that taking it,” says Prideaux, “which way you will, and at what stage you please, the prophecy of Jeremiah will be fully and exactly accomplished concerning this matter.” Probably the second period is what is here intended. — Ed. <\/p>\n (23) The contrast seems to show that displeasure, or wrath, or flaming wrath, which [ זעם ], pity or compassion, is what is prayed for. God had been as it were angry or indignant, but now his pity is solicited. He is asked to show pity to a people to whom he had manifested extreme displeasure. “Compassionate” and “angry” are the two words used by Henderson; and “have mercy” and “had indignation,” by Newcome. The former appears to be the most appropriate rendering. Compassion or pity, and anger or wrath, seem to be the contrasts. — Ed. <\/p>\n (12) Consequently, the angel of the Lord intercedes for Jerusalem and the cities of Judah.<\/p>\n These threescore and ten years.<\/strong>This is an old English expression. The Hebrew has one wordseventy<\/em>which is often used as a round number. From the taking of Jerusalem by Nebuchadnezzar (B.C. 605-6) to the date of the decree of Cyrus for the return of the Jews (B.C. 538) is sixty-eight years. These are the seventy years of captivity foretold by Jeremiah (Jer. 25:11<\/span>; Jer. 29:10<\/span>). But eighteen years had now elapsed since that decree of Cyrus. Consequently the angelic intercessor, in saying how long . . . these seventy years, can hardly have referred to the seventy years spoken of by Jeremiah, since the actual number of years was now eighty-eight. Therefore it is most probable that the reference is to the period of sixty-eight years between the second taking of Jerusalem by Nebuchadnezzar, when Zedekiah was removed in chains to Babylon (B.C. 588), and the year of this prophecy (B.C. 520).<\/p>\n 12<\/strong>. <\/strong> The purpose of the vision is to remove this sense of disappointment and despondency by a solemn reaffirmation of the promises of the past (12-17). It is the angel of Jehovah (see on Zec 1:11<\/span>) who intercedes with Jehovah for Jerusalem and Judah. The fact that the angel <\/em> intercedes with Jehovah might be urged against the identification of the two (see above); but this representation, which is figurative, disproves the identification no more “than the intercessory prayer of Christ in John 17<\/span> is a disproof of his divinity.” <\/p>\n Answered <\/strong> See on Zec 1:10<\/span>. The “angel” understands the true significance of the report, and he inquires why Jehovah is withholding his favor, when the allotted time of his displeasure has come to an end. <\/p>\n Threescore and ten years <\/strong> Undoubtedly a reference to Jer 25:12<\/span>; Jer 29:10<\/span>. The former passage was uttered in the fourth year of Jehoiakim, about 604 B.C.; seventy years from that date would bring us to about 534, a few years subsequent to the edict of Cyrus granting permission to the Jews to return from Babylon, and about fourteen years before the date of this vision. If this is the period meant the disappointment can be understood very easily. The pre-exilic prophets had connected the sublimest hopes with the return, but the years immediately following the return of 537 were years of depression and oppression. Many would ask and did ask, What has become of the promises of Jehovah? The angel simply voices the sentiment of the majority in the community. However, it is possible that the beginning of the seventy years should be placed at the destruction of the temple in 586; seventy years from that date would bring us to about 516. As the latter date approached, the people would inquire anxiously whether the promised exaltation would materialize. The former interpretation does justice to the primary reference, but the fact that seventy years from the destruction of the temple were about to expire may have intensified the expectation as well as the disappointment.<\/p>\n DISCOURSE: 1239 Zec 1:12-13<\/span>. Then the angel of the Lord answered and said, O Lord of Hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words, and comfortable words<\/em>.<\/p>\n TO the ancient prophets revelations were often made by visions. It was in a vision by night that this communication respecting Gods designs towards Jerusalem was made to the Prophet Zechariah. There were presented to his view a Man riding upon a red horse, standing amongst myrtle-trees in a bottom: and behind him a number of others, on red horses, and speckled, and white [Note: ver. 8.].. The myrtletrees in the bottom represented the Lords people in a low and debased state. The Man on the red horse standing among them was the Lord Jesus Christ (as we shall see more fully in the sequel); and those on other horses behind him were angels attendant on him, to execute his will. The prophet, anxious to know who these attendants were, asked the question, and gained from the Man (who is also called the Angel) the desired information; namely, that they were beings, whom Jehovah had sent to walk to and fro through the earth, and to bring him intelligence respecting the state of its inhabitants. These attendant angels being then interrogated respecting the result of their inquiries, informed the Man, the Lord Jesus Christ, that all the earth was sitting still and at rest [Note: ver. 911.]. Upon this, the Man, the Angel, the Lord Jesus Christ, poured forth before his heavenly Father his intercession in behalf of Jerusalem under her present desolate condition, entreating that mercy might at last be vouchsafed unto her: and by his Father he is answered with good words, and comfortable words.<\/p>\n The two points then for our consideration are,<\/p>\n I.<\/p>\n The Angels intercession<\/p>\n The Angel is no other than the Lord Jesus Christ As the great Advocate of his people, he intercedes for them on all occasions, yea, ever liveth on purpose to make intercession for them: and in the passage before us he prophetically and mystically proclaimed his future office, which in our nature he should execute at the right hand of God.] What success we might hope for is manifest from the whole tenour of,<\/p>\n II.<\/p>\n Jehovahs answer<\/p>\n The Lord answered the Angel with good and comfortable words. The promises contained in this answer, doubtless have a primary reference to Juda at that time: but they also look forward to a period yet future, when the Jews shall return from their present dispersion, and be re-established in their own land. A beautiful description of that period is given in a subsequent chapter of this prophecy [Note: Zec 8:2-8<\/span>.] as also in numberless other passages of Holy Writ [Note: See Jer 30:3<\/span>; Jer 30:9-10<\/span>; Jer 30:17-22<\/span>; Jer 31:3-14<\/span>.] ]<\/p>\n Say now whether these be not good words, and comfortable words? From hence we may see, What encouragement we have to pray for our own souls<\/p>\n [Alas! in what a low state is even the Christian world! Scarcely, if at all, are the generality of Christians in a better condition than the Jews themselves: the same neglect of God, the same worldly and carnal habits, the same indifference to the concerns of the soul, are found amongst the one as the other. For the most part, we are in the very same predicament as they were previous to the establishment of the Gospel among the Gentiles. They rested in the law, and made their boast of God, and, in consequence of their possessing a revelation of his will, assumed the high-sounding titles of guides of the blind, instructors of the foolish, teachers of babes; and yet, though professing to be teachers of others, they taught not themselves, and, whilst making their boast of the law, through breaking the law they dishonoured God [Note: Rom 2:17-24<\/span>.]. Thus do we act in relation to the Gospel. We glory over the Jews who are ignorant of the Messiah whom we worship; and yet, in point of pure morality and solid piety, we are not a jot superior to them. Nevertheless, if we implored mercy at the hands of God in the name and for the sake of our Lord and Saviour Jesus Christ, we should assuredly obtain an answer of peace. O what good and comfortable words does the Gospel contain! What exceeding great and precious promises are there made to every true penitent! Will Christ ever cast out one of this description? Never. Is there to be found so much as one single word in all the Bible that should prove a source of discouragement to such a character? No, not one; on the contrary, if there were but one such being in the universe, God would fix his eyes upon him with pleasure, and press him to his bosom with more than parental kindness. Call then upon Him, whoever thou art that mournest thy low condition; and know, that, as sure as ever thou humblest thyself before God, thou shalt be exalted in due time.]<\/p>\n 2.<\/p>\n What encouragement we have to intercede for the Church of God<\/p>\n [Whether we contemplate the state of the Jews or Gentiles, we find equal need to importune God in their behalf. Even the Christian world are far from being in that state of purity and blessedness which their superior privileges authorize them to expect. We should therefore lay to heart the state of the world around us: our eyes should be as a fountain of tears, to run down day and night in behalf of the myriads who are perishing in their sins. We should implore of God to take to him his great power, and reign amongst us, and to hasten the season when all the kingdoms of the world shall become the kingdom of our Lord and of his Christ. Our blessed Lord teaches us to make it a part of our daily prayer, and never to approach our God without saying, Thy kingdom come. Did we but thus plead with God from day to day, what might we not hope for? Verily, our prayer should not go forth in vain: nor should it be with good and comfortable words only that God would answer us, but with an abundant effusion of his Spirit, as in the days of old. Then should a little one become a thousand, and a small one a strong nation; for the Lord would hasten it in his time [Note: Isa 60:22<\/span>.].]<\/p>\n<\/p>\n Zec 1:12 Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?<\/p>\n Ver. 12. Then the angel of the Lord<\/strong> ] That advocate with the Father, Jesus, the just one, 1Jn 2:1<\/span> , who appeareth to his afflicted people, and feelingly pleads for them, as being afflicted in all their afflictions, even the angel of his presence that saveth them, Isa 63:9<\/span> . It much moved him to hear that God’s enemies were in better case than his people; and this puts him upon the following passionate expostulation. <\/p>\n <\/p>\n O Lord of hosts, how long wilt thou not have mercy on Jerusalem, &c.<\/strong> ] Usquequo Domine.<\/em> Calvin had these words much in his mouth; thereby breathing out his holy desires in the behalf of the afflicted Churches, with whose sufferings he was more affected than with anything that befell himself. It is said of Melancthon that the miseries of the Church made him almost neglect the death of his dearest children; and put him upon many prayers and tears; which, like music upon the water, made a most melodious noise in the ears of God. When Luther in a certain epistle checked him, and chided him for his exceeding great care of the Church’s welfare, calling him pertinacissimam curarum hirudinem, &c., <\/em> he meekly replied, Si nihil curarem, nihil orarem; <\/em> If I should not care so, I should not pray so. God seemeth sometimes to have lost his mercy (as here, How long wilt thou be unmerciful to Jerusalem?), and then we must find it for him. He seems to have forgotten his people; we must remind him. He seems to sleep, delay; we must waken, quicken him, with “How long, Lord?” “Thou shalt arise, and have mercy upon Zion; for the time to favour her, yea, the set time, is come,” saith Daniel, who is probably held to be the penman of that excellent Psalm Psa 102:13 cf. <\/em> Dan 9:2 and he speaks it with as much confidence as if he had been in God’s blessed bosom the while. This also he spake, not now by a spirit of prophecy, or special revelation; but by way of argumentation, or necessary demonstration: “For thy servants take pleasure in her stones, and favour the dust thereof”; they pity her, and melt over her, therefore thou, Lord, much more; since all their tenderness is but a spark of thy flame, a drop of thine ocean. <\/p>\n <\/p>\n Against which thou hast had indignation, these threescore and ten years<\/strong> ] There is much ado among interpreters about Jeremiah’s seventy years and Zechariah’s seventy years, whether one and the same, or different one from another. That of Scaliger is most unlikely, who reckoneth these years of the captivity from the first year of Xerxes with his father Darius, unto the fourth year of Darius Nothus. How much better our countryman, Lydiat (whom yet Scaliger so much scorned, saying, Quis est ille ex ultima Britannia Canis, qui Ios. Scaligerum audeat allatrare?), <\/em> who concludes it to be 70 years from the last destruction of Jerusalem by the Chaldees to this second year of Darius Hystaspes, wherein Zechariah prophesied. That of a Lapide upon this text I cannot pass by, Moraliter idipsum dicamus, idipsum oremus et obsecremus pro Anglia.<\/em> Let us say the same, pray the same, for England, Scotland, &c., that the angel here doth for Jerusalem; How long, Lord, wilt thou not have mercy upon England, where heresy hath prevailed now these hundred years and upwards? The English fugitives beyond seas write upon their college and church doors, in great golden letters, Iesu, Iesu, converte Angliam: Fiat, Fiat. Iesu,<\/em> convert England: Amen, Amen. Why, yet this is somewhat better than that of Pererius, the Jesuit, upon Gen 15:16<\/span> . If any man marvel, saith he, why England continueth to flourish, notwithstanding the overflow of heresy, and cruel persecution of Catholics (just execution of Catholics, he should have said), we answer, because their iniquity is not yet full (God grant it, Jer 28:6 ), Sed veniet tandem iniquitatis complementum.<\/em> But the time is not far off; and forbearance is no quittance.<\/p>\n NASB (UPDATED) TEXT: Zec 1:12-17<\/p>\n 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. 15But I am very angry with the nations who are at ease; for while I was only a little angry, they furthered the disaster. 16Therefore 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.’ 17Again, 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.’<\/p>\n Zec 1:12 how long will You have no compassion for Jerusalem and the cities of Judah The angel (cf. Zec 1:10-11) is addressing a question to YHWH about the extent of the exile. The angel is concerned about the lack of progress.<\/p>\n The Hebrew term compassion or mercy (BDB 933) is used in Hos 1:6, 19, and 23 as a word play between God’s judgment (i.e., divorce) of His people and His promised renewal of the covenant.<\/p>\n The very fact that a prominent angel asked this question shows that the decree of Cyrus II in 538 B.C. to allow the Jews (along with all other captives) to return home was not the promised fulfillment which Jeremiah predicted. Zechariah addressed a discouraged people. The return had not been easy or blessed up to this point (519 B.C.). <\/p>\n Also note that an angel acting as an intermediary between YHWH and His people is surprising. It becomes a regular component of apocalyptic literature which magnifies the role of angels in human affairs.<\/p>\n these seventy years This seems to be an allusion to Jer 25:11-12; Jer 29:10 (cf. 2Ch 36:21; Dan 9:2), giving the specific time of the exile. There has been much discussion about this seventy year period. Is it meant to be a symbol of a large indefinite period of time, like the Hebrew term forty or is it a specific seventy year period? The two suggestions are (1) the period from 605 B.C. (Battle of Carchemish) to 539 (fall of Babylon to Cyrus) or (2) the seventy year period of time which can be found between the destruction of Jerusalem and the temple in 586 B.C. to the rebuilding of the second temple in 516 B.C., which is the focus of the prophecy of both Haggai and Zechariah. This same temporal symbol is also found in Isa 23:15; Isa 23:17, where it seems to refer to one life span (which may be the intended thrust of the prophecy, much like this generation of the forty year Exodus judgment). See Special Topic: Symbolic Numbers in Scripture .<\/p>\n Zec 1:13 The LORD answered the angel who was speaking with me Notice YHWH does not answer the angel of the Lord among the myrtle trees who asked the question in Zec 1:12, but He addresses the interpreting angel (cf. Zec 1:9). The content of YHWH’s gracious and comforting words is found in Zec 1:14-17.<\/p>\n gracious words, comforting words The first ADJECTIVE (BDB 373) means good, agreeable, or pleasant. The second (BDB 637) means compassion (cf. Isa 57:18; Hos 11:8). God will forgive and restore His covenant people because of His great love, not their merit.<\/p>\n These ADJECTIVES answer the angel’s question of no compassion in Zec 1:12! YHWH has great compassion for His people and His restoration of the Abrahamic promise of the promised land (cf. Gen 12:1-3).<\/p>\n Zec 1:14 Zec 1:14-17 are the essence of the gracious words of God mentioned in Zec 1:13.<\/p>\n I am exceedingly jealous for Jerusalem and Zion This is a COGNATE ACCUSATIVE, like Zec 1:2. Exceedingly jealous (BDB 888, KB 1109) is from a term for dying a cloth an intense color. It came to be used for facial expressions showing deep emotions. Jealousy is a love word which speaks of the depth of God’s compassion for the chosen people (cf. Exo 20:5; Hos 11:8; Hos 13:14). For a good theological discussion of divine jealousy see Joyce Baldwin, Tyndale OT Commentaries, Haggai, Zechariah, Malachi, pp. 101-103.<\/p>\n The terms Zion and Jerusalem are often synonyms in the OT (e.g., Zec 1:17; Zec 2:7; Zec 2:10; Zec 8:2-3; Zec 9:9).<\/p>\n In light of the difficult historical setting (i.e., poor crops, poor relations with neighbors, small group that returned) this is a surprising revelation. The returning minority was not sure that God was with them or for them. It is so easy to judge spiritual issues based on physical circumstances.<\/p>\n Zec 1:15 This is a very significant verse. Although God used godless nations to judge His people (cf. Isa 10:5; Isa 47:6; Jer 25:9; Jer 51:20), apparently these nations went far beyond what God wanted and they would be punished for their excesses. In the Ancient Near East military victory was a spiritual as well as military issue. YHWH explains why He allowed the pagan empires of Assyria and Babylon to oppress His people. He also explained that they went beyond His desires and purposes. The current conditions do not reflect God’s intended desires nor do they truly reflect His feelings for a restored Judah.<\/p>\n This verse is the reason TEV translates Zec 1:11 c in a negative sense. The ADJECTIVE translated ease (BDB 983) has the added connotation of careless, wanton, arrogant ease (cf. Psa 123:4; Isa 32:9; Isa 32:11; Amo 6:1). This second vision (cf. Zec 1:18-21) expands this theme of God’s judgment on the very nations He used to punish His people.<\/p>\n Zec 1:16<\/p>\n NASB,<\/p>\n NIV (LXX)I will return to Jerusalem<\/p>\n NKJVI am returning to Jerusalem<\/p>\n NRSV, NJBI have returned to Jerusalem<\/p>\n TEVI have come back to Jerusalem<\/p>\n The VERB (BDB 996, KB 1427) is a Qal PERFECT. The time element must be discerned from the context. Be careful of personal bias or systematic theology setting a particular time frame (only context can denote the original author’s intent). The Jewish Publication Society of America’s translation supposes a current return. This is a play on the Hebrew word shub, used in Zec 1:3-4; Zec 1:6. As they returned to God, He would return to them. This is also significant because in Eze 10:18-19; Eze 11:23, God’s presence left Jerusalem (the temple) and went east to be with the exiles. God assures the returning Jews that His glory will return to a rebuilt temple and that the covenant would be reestablished (i.e., 516 B.C.).<\/p>\n with compassion This is also a prophetic word play going back to Hos 1:5-9; Hos 2:1-7 versus Hos 2:14-23 (i.e., Lo-Ruhamah = No Compassion; Lo-Ammi = Not My People).<\/p>\n and a measuring line will be stretched over Jerusalem Usually this term meant destruction (cf. 2Ki 21:13; Isa 34:11; Lam 2:8). In this context it must stand for restoration (BDB 876, cf. Ezekiel 41 and Rev 21:15-17). The use of a building metaphor references the emphasis on rebuilding the second temple.<\/p>\n Zec 1:17 Again, proclaim This parallels Zec 1:14 (both Qal IMPERATIVES). The interpreting angel gives YHWH’s words (cf. v. 13) in two parts: (1) restoration and (2) prosperity.<\/p>\n The word again (BDB 728) is repeated four times in this verse. That which was nullified or abrogated will be renewed and continued. The covenant is renewed!<\/p>\n My cities will again overflow with prosperity In this context YHWH is asserting that the destroyed cities of Judah will be rebuilt and prosper. This is an unusual use of this VERB (BDB 807 II). It usually is used in contexts of destruction and defeat (cf. Zec 13:7). This may be a deliberate ambiguity implying that the overflow (cf. Pro 15:6) or expansion of Judah’s cities will be by military means.<\/p>\n This is a good place to remind us that context, not lexicons, determines meaning. It is always surprising when an exact opposite usage occurs, but this just shows the dynamic nature of human speech and the power of idiomatic language. See , see Special Topic: Human Speech .<\/p>\n again choose Jerusalem This VERB (BDB 103, KB 119, Qal PERFECT) is regularly used to denote a divine choice (cf. Zec 2:12; Zec 3:2). God has chosen to restore His chosen ones. This is official covenant renewal language.<\/p>\n Here Jerusalem and Zion are metaphors, not for a city, but for a people. YHWH originally chose Jerusalem as the place for His name to dwell (cf. Deu 12:5; Deu 12:11; Deu 12:21; Deu 14:23-24; Deu 16:2; Deu 16:6; Deu 16:11; Deu 26:2; Neh 1:9). This would be the location of the central sacrificial shrine.<\/p>\n mercy = compassion, or pity. Compare Zec 7:9. Psa 102:13. Isa 14:1; Isa 49:13. <\/p>\n Jerusalem. Not the “Church”. <\/p>\n threescore and ten. See Dan 9:2, and notes on 2Ch 36:21. <\/p>\n angel <\/p>\n (See Scofield Heb 1:4). <\/p>\n the angel: Zec 1:8, Zec 1:10, Zec 1:11, Exo 23:20-23, Isa 63:9, Heb 7:25 <\/p>\n how: Psa 74:10, Psa 69:5, Psa 102:13, Isa 64:9-12, Rev 6:10 <\/p>\n thou hast: Zec 7:5, 2Ch 36:21, Jer 25:11, Jer 25:12, Jer 29:10, Dan 9:2 <\/p>\n Reciprocal: Ecc 3:3 – a time to break Isa 63:17 – Return Isa 64:12 – General Jer 34:22 – and I will Eze 38:12 – the desolate Dan 12:6 – one said Hos 2:4 – I will not Hos 2:14 – and speak Hab 3:2 – in wrath<\/p>\n Zec 1:12, These threescore and ten years identifies the whole passage as a complaint or plea addressed to God because of conditions after the Babylonian captivity. Not that the enemy was still trying to hold them In bondage, for the Persians had control of the country previously held by the Babylonians and they had given the Jews their freedom, But there were some of the heathen in Palestine and that was makIng some trouble locally. The people of Israel were anxious about conditions and longed tor the tormer settlement of their own services.<\/p>\n Zec 1:12. Then the angel of the Lord said Christ the mediator, as Bishop Hall explains it, prayed for the salvation of his church, which was now troubled, when all the countries around were at rest. But, as we find by the next verse that Gods answer to this petition was given to the angel interpreter, or the angel who talked with the prophet, this seems to determine that the petition was made by that angel. How long wilt thou not have mercy on Jerusalem At this time Jerusalem lay without any walls or defence, and was not wholly rebuilt; and on the cities of Judah These still lay wholly in ruins; against which thou hast had indignation these threescore and ten years There are three ways of computing the seventy years of the captivity, taken notice of in Scripture. The first is, beginning from the fourth year of Jehoiakim to the first of Cyrus: this is Jeremiahs account, Jer 25:1; Jer 25:11; which Daniel follows, Dan 9:2. Another may be computed from the besieging of Jerusalem in the ninth year of Zedekiah, in the tenth month, for which a solemn fast was kept by the Jews: compare 2Ki 25:1, with Zec 8:19. This computation ends with the second year of Darius, which is the reckoning Zechariah here follows. Or lastly, if we compute the beginning of the seventy years from the destruction of Jerusalem and the first temple, which came to pass in the eleventh year of the same reign, they will be accomplished in the fourth year of Darius, and this computation agrees with what is said Zec 7:1; Zec 7:5. The last two ways of reckoning the seventy years may be reduced to one, only by supposing, that the prophet, in this verse, sets down a complete for an incomplete number, and calls that space of time seventy years, which wanted but little of it: a way of speaking of which several instances may be produced.<\/p>\n 1:12 Then the {m} angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?<\/p>\n (m) That is, Christ the mediator prayed for the salvation of his Church, which was now troubled, when all the countries about them were at rest.<\/p>\n Then the angel of the Lord addressed sovereign Yahweh. Clearly they were separate persons. He asked the Lord how long He planned to remain bent on disciplining Jerusalem and the cities of Judah (i.e., the Israelites), which He had done in His indignation for the last 70 years (i.e., the Captivity; cf. Jer 25:11-12). That prophesied period was now over, but the Israelites were still oppressed and under foreign domination.<\/p>\n Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? 12. answered ] The word does not necessarily mean replied to a question, but has here, … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 1:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22901","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22901","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22901"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22901\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22901"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22901"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22901"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
CHRISTS INTERCESSION FOR JERUSALEM<\/strong><\/p>\n
[The Man, and the Angel, are evidently the same person, even the Angel of the Covenant, who on many occasions, whilst he assumed the appearance of a man, demonstrated himself to be of a superior order of Beings, even an angel, yea, and superior also to all the angelic host, even God himself, who had condescended to take on him the human and angelic appearance, in order to manifest himself to his people in a way suited to the weakness of their corporeal and mental faculties. It was in this way that he appeared to Jacob, wrestling with him as a man, and an angel, yet blessing him as God [Note: Compare Gen 32:24-30<\/span>. with Hos 12:3-5<\/span>. See also Jos 5:13-15<\/span>.]. The Prophet Zechariah also speaks of him in another place as the Man, that was Jehovahs fellow, or equal [Note: Zec 13:7<\/span><\/u>].<\/p>\n
His intercession was for the restoration of Gods favour to his chosen people
[Though the Jews had returned from Babylon, yet had they not in any degree recovered from the desolations which had been spread through their whole country. The rebuilding of their temple, though begun, had been for some time suspended; and no prospect remained of their recovering their former prosperity, unless God by his special providence should interpose for them, and, by a richer effusion of his grace, stir them up to the exertions that were necessary for the occasion. The time was now particularly favourable: the attendant angels, whom he had sent forth to explore the state of the world, had brought word, The whole earth was still, and at rest; and consequently there was no just reason to fear those powerful interruptions which they had hitherto experienced: and, if other nations were prospering, how painful was it to see Jerusalem excluded from participating the blessings which were diffused all around her! Already had she endured the indignation of God during the space of threescore and ten years: it might be hoped therefore, that now, at last, the season was arrived when she should once more experience the blessedness of his favour.
Whilst we contemplate this intercession for the Jews at that period, how strongly are we reminded of our duty towards them at this time, when they have borne the indignation of Jehovah, not for seventy, but seventeen hundred, years; and when, so far from being restored to their country, they are still scattered over the face of the whole earth! The state of peace too which Europe now enjoys, leave us at liberty to seek their welfare in a way which was scarcely practicable in the midst of war. Our attention now may be more deeply fixed on them, and our means be more liberally employed in their service. And shall we neglect to improve the opportunity? Shall we see all the nations recovering from their distresses, and feel no desire to impart blessings to Gods ancient people, who are still in as disconsolate a state as ever? Does not gratitude to God, and love to immortal souls, demand this at our hands? Methinks the present circumstances of the world afford us an occasion, not unlike to that which the Samaritan woman enjoyed, when conversing with Jesus; who said to her, If thou hadst known who it is that saith to thee, Give me to drink, thou wouldest have asked of Him, and He would have given thee living water [Note: Joh 4:10<\/span>.]. Yes, if we duly appreciated the benefits we now enjoy, we should labour to improve them, for the spiritual welfare of ourselves, and of all around us.]<\/p>\n
What this answer was, we are afterwards more distinctly informed
[The Angel who had interceded, kept not the answer within his own bosom, but imparted it to the prophet, and commanded him to communicate it to the people, for whom the intercession had been made. In substance it was this; That God had determined to restore Jerusalem; and that, notwithstanding her condition was in appearance hopeless, it should become more prosperous than at any period of her former history. As for those who had oppressed her, or were now at ease and regardless of her welfare, he was sore displeased with them, and would require it at their hands: but Jerusalem herself should yet become the joy of the whole earth, enriched and comforted with all imaginable blessings [Note: ver. 1417].<\/p>\n
[The re-establishment of the Jews in their own land at that time, and the restoration of divine worship in the midst of them, was an unspeakable blessing, for which no adequate thanks or praise could be rendered. But what will their future restoration be? How replete with happiness to them, and with honour to their God! Taken in connexion too with their spiritual welfare, and the welfare of the whole Gentile world, which will be promoted by it, how utterly will it surpass all human expectation, and all finite conception! Verily, the light of the moon will in that day be as the light of the sun, and the light of the sun seven-fold, as the light of seven days. Let the promises then that relate to it be good in our estimation, and a source of comfort to all our souls.]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"