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Commentary on Zechariah 1 verses 7–17
We not come to visions and revelations of the Lord; for in that way God chose to speak by Zechariah, to awaken the people's attention, and to engage their humble reverence of the word and their humble enquiries into it, and to fix it the more in their minds and memories. Most of the following visions seem designed for the comfort of the Jews, now newly returned out of captivity, and their encouragement to go on with the building of the temple. The scope of this vision (which is as an introduction to the rest) is to assure the Jews of the care God took of them, and the eye of his providence that was upon them for good, now in their present state, when they seem to be deserted, and their case deplorable. The vision is dated (Zac 1:7) the twenty-fourth day of the eleventh month, three months after he preached that sermon (Zac 1:1), in which he calls them to repentance from the consideration of God's judgments. Finding that that sermon had a good effect, and that they returned to God in a way of duty, the assurances he had given them are confirmed, that God would return to them in a way of mercy. Now observe here,
I. What the prophet saw, and the explication of that. 1. He saw a grove of myrtle-trees, a dark shady grove, down in a bottom, hidden by the adjacent hills, so that you were not aware of it till you were just upon it. This represented the low, dark, solitary, melancholy condition of the Jewish church at this time. They were over-topped by all their neighbours, buried in obscurity; what friends they had were hidden, and there appeared no way of relief and succour for them. Note, The church has not been always visible, but sometimes hidden, as the woman in the wilderness, Rev 12:6. 2. He saw a man mounted upon a red horse, standing in the midst of this shady myrtle-grove. This man is no other than the man Christ Jesus, the same that appeared to Joshua with his sword drawn in his hand as captain of the host of the Lord (Jos 5:13, Jos 5:14) and to John with his bow and his crown, Rev 6:2. Though the church was in a low condition, yet Christ was present in the midst of it. Was it hidden by the hills? He was much more hidden in the myrtle-grove, yet hidden as in an ambush, ready to appear for the seasonable relief of his people, to their happy surprise. Compare Isa 45:15, Verily thou art a God that hidest thyself, and yet Israel's God and Saviour at the same time, their Holy One in the midst of them. He was riding, as a man of war, as a man in haste, riding on the heavens for the help of his people, Deu 33:26. He rode on a red horse, either naturally so or dyed red with the blood of war, as this same victorious prince appeared red in his apparel, Isa 63:1, Isa 63:2. Red is a fiery colour, denoting that he is jealous for Jerusalem (Zac 1:14) and very angry at her enemies. Christ, under the law, appeared on a red horse, denoting the terror of that dispensation, and that he had yet his conflict before him, when he was to resist unto blood. But, under the gospel, he appears on a white horse (Rev 6:2. and again Rev 19:11), denoting that he has now gained the victory, and rides in triumph, and hangs out the white, not the bloody flag. 3. He saw a troop of horse attending him, ready to receive and obey his orders: Behind him there were some red horses, and some speckled, and some white, angels attending the Lord Jesus, ready to be employed by him for the service of his church, some in acts of judgment, others of mercy, others in mixed events. Note, The King of the church has angels at command, not only to do him honour, but to minister for the good of those that are his. 4. He enquired into the signification of this vision. He had an angel talking with him, as his instructor, besides those he saw in the vision; so had Ezekiel (Eze 40:3), and Daniel, Dan 8:16. Zechariah asked him (Zac 1:9), O my Lord! what are these? And, it should seem this angel that talked with him was Christ himself, the man on the red horse, whom the rest were attendants on; to him immediately Zechariah addresses himself. Would we be acquainted with the mysteries of the kingdom of heaven, we must make our application, not to angels (they are themselves learners), but to Christ himself, who is alone able to take the book, and open the seals, Rev 5:7. The prophet's question implies a humble acknowledgment of his own ignorance and an earnest desire to be informed. O let me know what these are! This he desired, not for the satisfying of his curiosity, but that he might be furnished with something proper for the comfort and encouragement of the people of God, in their present distress. 5. He received from the angel that talked with him (Zac 1:9), and from the man that stood among the myrtle-trees (Zac 1:10), the interpretation of this vision. Note, Jesus Christ is ready to instruct those that are humbly desirous to be taught the things of God. He immediately said, I will show thee what these are. What knowledge we have, or may have, concerning the world of spirits, we are indebted to Christ for. The account given him was, These are those whom the Lord has sent: they are his messengers, his envoys, appointed (as his eyes are said to do, Ch2 16:9) to walk, to run, to fly swiftly through the earth, to observe what is done in it and to execute the divine commands. God needs them not, but he is pleased to employ them, and we need the comfort arising from the doctrine of their administration.
II. What the prophet heard, and what instructions were thereby given him. Faith comes by hearing, and, generally, in visions there was something said.
1.He heard the report or representation which the angels made to Christ of the present state of the world, Zac 1:11. They had been out abroad, as flying posts (being hastened by the King of kings' commandment, Est 3:15), and, having returned, they give this account to the Angel that stood among the myrtle-trees (for to the Lord Jesus angels themselves are accountable): We have walked to and fro through the earth, and, behold all the earth sits still and is at rest. We are taught to pray that the will of God may be done by men on earth as it is done by the angels in heaven; and here we see what need we have to pray so, for it is far from being so. For, (1.) We find the world of angels here very busy. Those that are employed in the court above rest not day nor night from praising God, which is their business there; and those that are employed in the camp below are never idle, nor lose time; they are still ascending and descending upon the Son of man (Joh 1:51, as on Jacob's ladder, Gen 28:12); they are still walking to and fro through the earth. Thus active, thus industrious, Satan owns himself to be in doing mischief, Job 1:7. It is well for us that good angels bestir themselves as much to do good, and that here in this earth we have guardians going about continually seeking to do us a kindness, as we have adversaries which, as roaring lions, go about continually, seeking to devour us. Though holy angels in this earth meet with a great deal that is disagreeable, yet, while they are going on God's errands, they hesitate not to walk to and fro through it. Their own habitation, which those that fell liked not, they will like the better when they return. (2.) We find the world of mankind here very careless: All the earth sits still, and is at rest, while all the church is made uneasy, tossed with tempests and not comforted. Those that are strangers to the church are secure; those that are enemies to it are successful. The Chaldeans and Persians dwell at ease, while the poor Jews are continually alarmed; as when the king and Haman sat down to drink, but the city Shushan was perplexed. The children of men are merry and jovial, but none grieve for the affliction of God's children. Note, It is sad to think what a deep sleep the world is cast into, what a spirit of slumber has seized the generality of mankind, that are under God's wrath and Satan's power, and yet secure and unconcerned! They sit still and are at rest, Luk 17:26, etc.
2.He heard Christ's intercession with the Father for his afflicted church, Zac 1:12. The angels related the posture of affairs in this lower world, but we read not of any prayers they made for the redress of the grievances they had made a remonstrance of. No; it is the Angel among the myrtle-trees that is the great intercessor. Upon the report of the angels he immediately turned heavenward, and said, Lord, wilt thou not have mercy on thy church? (1.) The thing he intercedes for is mercy; as Psa 85:7, Show us thy mercy, O Lord! Note, God's mercy is all in all to the church's comfort; and all his mercy must be hoped for through Christ's mediation. (2.) The thing he complains of is the delay of this mercy: How long wilt thou not have mercy! He knows that mercies through him shall be built up for ever (Psa 89:2), but thinks it long that the building is deferred. (3.) The objects of compassion recommended to the divine mercies are, Jerusalem, the holy city, and the other cities of Judah that were now in ruins; for God had had indignation against them now threescore and ten years. He mentions seventy years because that was the time fixed in the divine councils for the continuance of the captivity; so long the indignation lasted, and though now for a little space grace had been shown them from the Lord their God, to give them some reviving (Ezr 9:8), yet the scars of those seventy years' captivity still remained so deep, so painful, that this is the melancholy string they still harp upon - the divine indignation during those seventy years. Dr. Lightfoot thinks that whereas the seventy years of the captivity were reckoned from Jehoiakim's fourth year, and ended in the first of Cyrus, these seventy years are to be computed from the eleventh of Zedekiah, when Jerusalem and the temple were burnt, about nineteen years after the first captivity, and which ended in this second year of Darius Hystaspes, about seventeen years after Cyrus's proclamation, as that seventy years mentioned Zac 7:5 was about nineteen years after; the captivity went off, as it came on, gradually. "Lord, we are still under the burden of the seventy years' wrath, and wilt thou be angry with us for ever?"
3.He heard a gracious reply given to this intercession of Christ's for his church; for it is a prevailing intercession, always acceptable, and him the Father heareth always (Zac 1:13): The Lord answered the angel, this angel of the covenant, with good words and comfortable words, with promises of mercy and deliverance, and the perfecting of what he had begun in favour to them. These were comfortable words to Christ, who is grieved in the grievances of his church, and comfortable to all that mourn with Zion. God often answers prayer with good words, when he does not immediately appear in great works; and those good words are real answers to prayer. Men's good words will not feed the body (Jam 2:16), but God's good words will feed the faith, for saying and doing with him are not two things, though they are with us.
4.He heard that reply which was given to the angel repeated to himself, with a commission to publish it to the children of his people, for their comfort. The revelation of Jesus Christ which God gave to him he signified to his servant John, and by him to the churches, Rev 1:1, Rev 1:4. Thus all the good words and comfortable words of the gospel we receive from Jesus Christ, as he received them from the Father, in answer to the prayer of his blood, and his ministers are appointed to preach them to all the world. Now that God would speak comfortably to Jerusalem, Zechariah is the voice of one crying in the wilderness, Prepare you the way of the Lord. The voice said, Cry. Cry then. The prophets must now cry as loudly to show God's people their comforts as ever they did formerly to show them their transgressions, Isa 40:2, Isa 40:3, Isa 40:6. And if he ask, What shall I cry? he is here instructed. (1.) He must proclaim the wrath God has in store for the enemies of Jerusalem. He is jealous for Zion with great jealousy, Zac 1:14. He takes himself to be highly affronted by the injuries and indignities that are done to his church, as he had been formerly by the iniquities found in his church. The earth sat still and was at rest (Zac 1:11), not relenting at all, nor showing the least remorse, for all the mischief they had done to Jerusalem, as Joseph's brethren, who, when they had sold him, sat down to eat bread; and this God took very ill (Zac 1:15): I am very sorely displeased with the heathen, that are at ease, and have no concern for the afflicted church. Much more will he be displeased with those that are at ease in Zion (Amo 6:1), with Zion's own sons, that sympathize not with her in her sorrows. But this was not all; they were not only not concerned for her, but they were concerned against her: I was but a little displeased with my people, and designed to correct them moderately, but those that were employed as instruments of the correction cast off all pity, and with the greatest rage and malice helped forward the affliction and added to it, persecuting those whom God had smitten (Psa 69:26) and insulting over those whom he had troubled. See Isa 47:6; Isa 10:5; Eze 25:12, Eze 25:15. Note, God is displeased with those who help forward the affliction even of such as suffer justly; for true humanity, in such a case, is good divinity. (2.) He must proclaim the mercy God has in store for Jerusalem and the cities of Judah, Zac 1:16. He must cry, "Thus saith the Lord, I have returned to Jerusalem with mercies. I was going away in wrath, but I am now returning in love. Cry yet to the same purport," Zac 1:17. There must now be line upon line for consolation, as formerly there had been for conviction. The Lord, even the Lord of hosts, assures them, [1.] That the temple shall be built that is now but in the building. This good work which they are now about, though it meet with much discouragement, shall be perfected, and they shall have the tokens of God's presence, and opportunities of conversing with him, and worshipping him, as formerly. Note, It is good news indeed to any place to hear that God will build his house in it. [2.] That Jerusalem shall again be built as a city compact together, which had formerly been its glory, Psa 122:3. A line shall be stretched forth upon Jerusalem, in order to the rebuilding of it with great exactness and uniformity. [3.] That the nation shall again become populous and rich, though now diminished and impoverished. Not only Jerusalem, but other cities that are reduced and lie in a little compass, shall yet spread abroad, or be diffused; their suburbs shall extend far, and colonies shall be transplanted from them; and this through prosperity: they shall be so numerous, and so wealthy, that there shall not be room for them; they shall complain that the place is too strait, Isa 49:20. As they had been scattered and spread abroad, through their calamities, so they should now be through their prosperity. Let thy fountains be dispersed, Pro 5:16. The cities that should thus increase God calls his cities; they are blessed by him, and they are fruitful and multiply, and replenish the land. [4.] That all their present sorrows should not only be balanced, but for ever silenced, by divine consolations: The Lord shall yet comfort Zion. Yet at length, though her griefs and grievances may continue long, God has comforts in reserve for Zion and all her mourners. [5.] That all this will be the fruit of God's preventing distinguishing favour: He shall yet choose Jerusalem, shall renew his choice, renew his covenant, shall make it appear that he has chosen Jerusalem. As he first built them up into a people when he brought them out of Egypt, so he will now rebuild them, when he brings them out of Babylon, not for any worthiness of theirs, but in pursuance of his own choice, Deu 7:7, Deu 7:8. Jerusalem is the city he has chosen, and he will not cast it off.
[Daniel 7:5] "And behold another beast like a bear stood up on one side; and there were three rows in his mouth and in his teeth; and they said to him: 'Arise up and devour flesh in abundance.'" The second beast resembling a bear is the same as that of which we read in the vision of the statue (2:32): "His chest and arms were of silver." In the former case the comparison was based on the hardness of the metal, in this case on the ferocity of the bear. For the Persian kingdom followed a rigorous and frugal manner of life after the manner of the Spartans, and that too to such an extent that they used to use salt and nasturtium-cress in their relish. Let us consult the record of the childhood of Cyrus the Great (i.e., "The Education or Training" of Cyrus). And as for the fact that the bear is said to have "stood up on one side," the Hebrews interpret it by saying that the Persians never perpetrated any cruelty against Israel. Hence they are described in the Prophecy of Zechariah also as white horses (Zechariah 1:7-11). But as for the three rows or ranks that were in his mouth and between his teeth, one authority has interpreted this to mean that allusion was made to the fact that the Persian kingdom was divided up among three princes, just as we read in the sections dealing with Belshazzar and with Darius that there were three princes who were in charge of the one hundred and twenty satraps. But other commentators affirm that these were three kings of the Persians who were subsequent to Cyrus, and yet they fail to mention them by name. But we know that after Cyrus's reign of thirty years his son Cambyses ruled among the Persians, and his brothers the magi, and then Darius, in the second year of whose reign the rebuilding of the Temple was commenced at Jerusalem. The fifth king was Xerxes, the son of Darius; the sixth was Artabanus; the seventh, Artaxerxes who was surnamed Makrokheir, that is Longimanus ("Long-handed"); the eighth, Xerxes; the ninth, Sogdianus; the tenth, Darius surnamed Nothos ("Bastard"); the eleventh, the Artaxerxes called Mnemon, that is, "The Rememberer"; the twelfth, the other Artaxerxes, who himself received the surname of Ochus; the thirteenth, Arses, the son of Ochus; and the fourteenth, Darius the son of Arsamus, who was conquered by Alexander, the king of the Macedonians. How then can we say that these were three kings of the Persians? Of course we could select some who were especially cruel, but we cannot ascertain them on the basis of the historical accounts. Therefore the three rows in the mouth of the Persian kingdom and between its teeth we must take to be the three kingdoms of the Babylonians, the Medes, and the Persians, all of which were reduced to a single realm. And as for the information, "And thus they spake to him: 'Devour flesh in abundance,'" this refers to the time when in the reign of the Ahasuerus whom the Septuagint calls Artaxerxes, the order was given, at the suggestion of Haman the Agagite, that all the Jews be slaughtered on a single day (Esther 3:13). And very properly, instead of saying, "He was devouring them" the account specifies, "Thus they spake unto him..." This shows that the matter was only attempted, and was by no means ever carried out.
(Vrs. 7.) On the twenty-fourth day of the eleventh month, which is the month Sabat, in the second year of Darius, the word of the Lord came to Zechariah, the son of Barachiah, the son of Addo, the prophet, saying. LXX: On the twenty-fourth day of the eleventh month, which is the month Sabat, in the second year under Darius, the word of the Lord came to the prophet Zechariah, the son of Barachiah, the son of Addo, saying. Some place the eleventh month as the twelfth month and interpret the twenty-fourth day of the same month by mathematical calculations, suspecting it to be a firm and stable number, wanting what is written to be certain and stable; but we say that in the same year, the second year of King Darius, in the third month after the first Vision, that is, the eleventh month after the eighth, which is called Sabat by the Hebrews, again the word of the Lord came to Zechariah. According to the number, it is unclean and pertains to the union of flesh and worldly things, pertaining to matter, as we often teach. But the eleventh month, which is called Sabat, and is translated in our language as "rod," signifies severity and chastisement, as the Apostle says: What do you want? Shall I come to you with a rod? (1 Corinthians 4:21). And as the Psalmist says: Your rod and your staff, they comfort me (Psalm 23:4). And it is during the harshest time of winter, which is called Mechir by the Egyptians, περίτιος by the Macedonians, and Februarius by the Romans. The twenty-fourth day of the month also signifies the illustrious shadow of the night, with the moon waning into darkness and the blind and perpetual horror of the night growing. Therefore, it is fitting that those who were still in captivity, the majority of whom were in Media and Chaldea, and were exiled in Assyria, saw what follows on the second year and eleventh month, during the most severe cold, and on the twenty-fourth day of the same month, to the Jewish people.
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SUMMARY
Zechariah 1:7 precisely dates the commencement of Zechariah's night visions, establishing the historical and chronological anchor for the prophetic revelations that follow. It pinpoints the exact day, month, and regnal year, identifying the prophet Zechariah, his lineage, and the divine origin of the message, thereby setting a firm foundation for the series of eight visions designed to encourage the post-exilic community in Jerusalem regarding the restoration of the Temple and the future glory of God's people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zechariah 1:7 employs several literary devices to establish the authority and context of its message. The most prominent is Precise Dating, which lends historical verisimilitude and underscores the divine control over specific moments in history. By providing the exact day, month, and regnal year, the text grounds the supernatural visions in a tangible, verifiable timeline, enhancing their credibility. Another device is Genealogy, specifically the detailed lineage of Zechariah ("the son of Berechiah, the son of Iddo the prophet"). This serves as a form of Ethos or appeal to authority, establishing Zechariah's credentials and connecting him to a recognized prophetic heritage, thereby validating his message to the post-exilic community. Finally, the phrase "came the word of the LORD" is a classic example of Formulaic Language or Prophetic Formula. This recurring phrase throughout the prophetic books signals a direct, authoritative divine utterance, immediately alerting the reader to the sacred and binding nature of the revelation that is about to unfold.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 1:7 powerfully articulates the theological truth that God is actively involved in human history, speaking to His people with purpose and precision, especially in times of discouragement and rebuilding. The precise dating and the emphasis on "the word of the LORD" underscore God's sovereignty and His commitment to His covenant people, even when they are in a state of weakness or apathy. This verse sets the stage for a series of visions that are not merely abstract prophecies but direct divine interventions designed to re-ignite hope, provide direction, and assure the restoration of Jerusalem and the Temple. It highlights that true spiritual revival and national restoration begin with a clear, authoritative word from God, delivered through His chosen messenger.
REFLECTION AND APPLICATION
Zechariah 1:7 serves as a profound reminder that God's communication is always purposeful and perfectly timed. Just as the word of the LORD came to Zechariah at a specific, challenging moment for the returned exiles, so too does God speak into our lives and circumstances today. This verse encourages us to cultivate an attentive spirit, recognizing that God's voice, primarily through His written Word, is relevant, authoritative, and designed to guide, encourage, and challenge us. In times of personal or communal "rebuilding" or discouragement, we are called to trust in the precise timing of God's revelation and to rely on the certainty of His promises. It teaches us that God's plan unfolds according to His perfect schedule, and our responsibility is to listen, believe, and act upon His word, even when the immediate circumstances seem daunting. The lineage of Zechariah also reminds us of the importance of spiritual heritage and the continuity of God's work through generations of faithful witnesses.
Questions for Reflection
FAQ
Why is the precise dating in Zechariah 1:7 so important?
Answer: The precise dating in Zechariah 1:7 is crucial for several reasons. Firstly, it grounds the prophecy in real history, demonstrating that God's word is not abstract but actively intervenes in human affairs. This historical anchor provides credibility and verifiability for the original audience and for us today. Secondly, it connects Zechariah's visions directly to the critical period of post-exilic Temple rebuilding, which had stalled. This timing highlights God's specific concern for His people's spiritual and physical restoration. Thirdly, it shows God's sovereignty over time, revealing that His messages are delivered at divinely appointed moments, not randomly, but in perfect synchronization with His redemptive plan. This precision echoes similar dating in other prophetic books like Jeremiah 1:1-3 and Ezekiel 1:1-3.
CHRIST-CENTERED FULFILLMENT
While Zechariah 1:7 itself is a historical marker, it sets the stage for visions that profoundly point to Christ. The "word of the LORD" that came to Zechariah, initiating a series of prophecies about Jerusalem's restoration and future glory, ultimately finds its supreme fulfillment in Jesus Christ. The rebuilding of the Temple, a central theme in Zechariah, foreshadows the spiritual Temple, the Church, of which Christ is the cornerstone (Ephesians 2:20-22). The promises of God's dwelling among His people (Zechariah 2:10-11) culminate in the incarnation of Christ, "God with us" (Matthew 1:23), and His ongoing presence through the Holy Spirit. The future king who would bring peace and righteousness, hinted at throughout Zechariah, is fully realized in Jesus, the Messiah, who entered Jerusalem humbly on a donkey (Zechariah 9:9) and whose sacrifice cleanses sin (Zechariah 3:9). Thus, the precise timing of God's word to Zechariah ultimately anticipates the perfect timing of God's ultimate Word, Jesus Christ, who came "in the fullness of time" (Galatians 4:4) to accomplish redemption and establish His eternal kingdom.