TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 7:8–14. His two-level outline is real structure in the source text, so it is rendered as structure.
What was said Zac 7:7, that they should have heard the words of the former prophets, is here enlarged upon, for warning to these hypocritical enquirers, who continued their sins when they asked with great preciseness whether they should continue their fasts. This prophet had before put them in mind of their fathers' disobedience to the calls of the prophets, and what was the consequence of it (Zac 1:4-6), and now here again; for others' harms should be our warnings. God's judgments upon Israel of old for their sins were written for admonition to us Christians (Co1 10:11), and the same use we should make of similar providences in our own day.
I.This prophet here repeats the heads of the sermons which the former prophets preached to their fathers (Zac 7:9, Zac 7:10), because the very same things were required of them now. "Thus does the Lord of hosts speak to you now, and thus he did speak to your fathers, saying, Execute true judgment." The duties here required of them, which would have been the lengthening of the tranquillity of their fathers and must be the restoring of their tranquillity, are not keeping fasts and offering sacrifices, but doing justly and loving mercy, duties which they were bound to by the light and law of nature, though there had been no prophets sent to insist upon them, duties which had a direct tendency to the public welfare and peace, and which they themselves would be the gainers by, and not God. 1. Magistrates must administer justice impartially, according to the maxims of the law and the merits of the cause, without respect of persons: "Judge judgment of truth, and execute it when you have judged it." 2. Neighbours must have a tender concern for one another, and must not only do one another no wrong, but must be ready to do one another all the good offices that lie in their power. They must show mercy and compassion every man to his brother, as the case called for it. The infirmities of others, as well as their calamities, are to be looked upon with compassion. Hanc veniam petimusque damusque vicissim - This kindness we ask and exercise. 3. They must not bear hard upon those whom they have advantage against, and who, they know, are not able to help themselves. They must not, either in commerce or in course of law, oppress the widow, the fatherless, the stranger, and the poor, Zac 7:10. The weakest must not be thrust to the wall because they are weakest. No thanks to men not to deny right to those who are in a capacity to demand it and recover it; but we must, not only for wrath, but also for conscience' sake, give those their own who have not power to force it from us. Or it intimates that that which is but exactness with others is exaction upon the widows and the fatherless; nay, that not relieving and helping them as we ought is, in effect, oppressing them. 4. They must not only not do wrong to any, but they must not so much as desire it nor think of it: "Let none of you imagine evil against his brother in your heart. Do not project it; do not wish it; nay do not so much as please yourself with the fancy of it." The law of God lays a restraint upon the heart, and forbids the entertaining, forbids the admitting, of a malicious, spiteful, ill-natured thought. Deu 15:9, Beware that there be not a thought in thy Belial heart against thy brother.
II.He describes the wilfulness and disobedience of their fathers, who persisted in all manner of wickedness and injustice, notwithstanding these exhortations and admonitions frequently given them in God's name; various expressions to this purport are here heaped up (Zac 7:11, Zac 7:12), setting forth the stubbornness of that carnal mind which is enmity against God, and is not in subjection to the law of God, neither indeed can be. They were obstinate and refractory, and persisted in their transgressions of the law purely from a spirit of contradiction to the law.
1.They would not, if they could help it, come within hearing of the prophets, but kept at a distance; or, if they could not avoid hearing what they said, yet they resolved they would not heed it: They refused to hearken, and looked another way as if they had not been spoken to.
2.If they did hear what was said to them, and, as it seemed, inclined at first to comply with it, yet they flew off when it came to the setting to, and, like a bullock unaccustomed to the yoke, they pulled away the shoulder, and would not submit to the easy yoke and the light burden of God's commandments. They gave a withdrawing shoulder (so the word is); they seemed to lay their shoulder to the work, but they presently withdrew it again, as those Jer 34:10, Jer 34:11. They were like a deceitful bow, as that son that said, I go, sir, but went not.
3.They filled their own minds with prejudices against the word of God, and had some objection or other ready wherewith to fortify themselves against every sermon they heard. They stopped their ears, that they should not hear, as the deaf adder (Psa 58:4), and none are so deaf as those that will not hear, that make their own ear heavy, as the word is.
4.They resolved that nothing which was said to them, for the enforcing of these injunctions, should make any impression upon them: They made their hearts as an adamant-stone, as a diamond, the hardest of stones to be wrought upon, or as a flint, which the mason cannot hew into shape as he can other stone out of the quarry. Nothing is so hard, so unmalleable, so inflexible, as the heart of a presumptuous sinner; and those whose hearts are hard may thank themselves; they are of their own hardening, and it is just with God to give them over to a reprobate sense, to the hardness and impenitence of their own hearts. These stubborn sinners hardened their hearts on purpose lest they should hear what God said to them by the written word, by the law of Moses, and by the words of the prophets that preached to them; they had Moses and the prophets, but resolved they would hear neither, nor would they have been persuaded though one had been sent to them from the dead. The words of the prophet were not regarded by them, though they were words which the Lord of hosts sent and directed to them, though he sent them immediately by his Spirit in the prophets; so that in despising them they affronted God himself and resisted the Holy Ghost. Note, The reason why men are not good is because they will not be so; they will not consider, will not comply; and therefore, if thou scornest, thou alone shalt bear it.
III.He shows the fatal consequences of it to their fathers:
Therefore came great wrath from the Lord of hosts. God was highly displeased with them, and justly; he required nothing of them but what was reasonable in itself and beneficial to them; and yet they refused, and in a most insolent manner too. What master could bear to be so abused by his own servant? Such an implacable enmity to the gospel as this was to the law and the prophets was that which brought wrath to the uttermost upon the last generation of the Jewish church, Th1 2:16. Great sins against the Lord of hosts, whose authority is incontestable, bring great wrath from the Lord of hosts, whose power is irresistible. And the effect was,
1.As they had turned a deaf ear to God's word, so God turned a deaf ear to their prayers, Zac 7:13. As he cried to them in their prosperity to leave their sins, and they would not hear, but persisted in their iniquities, so they cried to him in the day of their trouble to remove his judgments, and he would not hear, but lengthened out their calamities. Those that set God at defiance, in the height of their pride, when pangs came upon them cried unto him. Lord, in trouble have they visited thee. But God has said it, and will abide by it, He that turns away his ear from hearing the law, even his prayer shall be an abomination, Pro 28:9; Pro 1:24, etc. Iniquity, regarded in the heart, will certainly spoil the success of prayer, Psa 66:18.
2.As they flew off from their duty and allegiance to God, and were of desultory and unsettled spirits, so God dissipated them and threw them about as chaff before a whirlwind: He scattered them among all the nations whom they knew not, and whom therefore they could not expect to receive any kindness from, Zac 7:14.
3.As they violated all the laws of their land, so God took away all the glories of it: Their land was desolate after them, and no man passed through or returned. All that country that was the kingdom of the two tribes, after the dispersion of the remaining Jews, upon the slaughter of Gedaliah, was left utterly uninhabited; there was not man, woman, or child, in it, till the Jews returned at the end of seventy years' captivity; nay, it should seem, the very roads that lay through the country were deserted (none passed or repassed), which, as it had an intimation of mercy in it (though they were cast out of it, yet it was kept empty for their return), so for the present it made the judgment appear much the more dismal; for what a horrid wilderness must a land be that had been so many years uninhabited! And they might thank themselves; it was they that by their own wickedness laid the pleasant land desolate. It was not so much the Chaldeans that did it. No; they did it themselves. The desolations of a land are owing to the wickedness of its inhabitants, Psa 107:34. This came of their wilful disobedience to the law of God. And the present generation saw how desolate sin had made that pleasant land, and yet would not take warning.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verses 8 onwards) And the word of the Lord came to Zechariah, saying: Thus says the Lord of hosts: Render true judgments, show kindness and mercy to one another; do not oppress the widow, the orphan, the foreigner, or the poor; and do not devise evil in your hearts against one another. But they refused to listen, and turned a stubborn shoulder, and stopped their ears in order not to hear. They made their hearts adamant in order not to hear the law and the words that the Lord of hosts had sent by his spirit through the former prophets. Therefore great wrath came from the Lord of hosts. And it came to pass as he had spoken, and they did not hear: so shall they cry, and I will not hear, saith the Lord of hosts. And I scattered them throughout all the kingdoms which they did not know; and the land was desolate from them, because there was no one who passed by or returned; and they made the pleasant land a wilderness. LXX: And the word of the Lord came to Zacharias, saying: Thus saith the Lord Almighty, saying: Execute true judgment, and shew mercy and compassion every man to his brother: and oppress not the widow, and the orphan, and the poor man: and let none of you devise evil against his brother in your hearts. And they were unwilling to pay attention, and turned a stubborn shoulder and stopped their ears that they might not hear. They made their hearts diamond-hard lest they should hear the law and the words that the Lord of hosts had sent by his Spirit through the former prophets. Therefore great anger came from the Lord of hosts. As I called, and they would not hear, so they called, and I would not hear, says the Lord of hosts, and I scattered them with a whirlwind among all the nations that they had not known. Thus the land they left was desolate, so that no one went to and fro, and the pleasant land was made desolate. I wanted these things more, I sought those things that you, not doing, are handed over to captivity; and not the fasting of the fifth and seventh month of desolation and death. Judge a just judgment, so that you may not hear in the Psalms: How long will you judge unjustly, and show partiality to the wicked? Judge for the orphan and the widow; justify the humble and the poor (Psalm 81:2, 3), lest Isaiah also speak to you: Those who justify the wicked for bribes and take away the justice of the righteous (Isaiah 5:23); and because of you, let Habakkuk make a complaint to God on behalf of those who are oppressed: Judgment has been done against me, and the judge accepts bribes; therefore the law is useless and justice does not reach its end, because the wicked oppress the righteous (Habakkuk 1:3, 4). Nor should we consider this commandment of God to be something new; once upon a time, He had given these instructions through Moses: 'You shall judge great as small: you shall not show partiality to anyone, and you shall not have pity on the poor in judgment, for it is the judgment of God' (Deuteronomy 1:17). Each person shall also show mercy and compassion towards their brother. After the severity of judgment, let mercy follow for all, especially towards brothers, whom we perceive to be of the same blood or of the same faith as us. Also see the widow and orphan, of whom it was commanded to us: Be a father to the orphans and a husband to their mother; judge the orphan and justify the widow (Eccl. IV, 10). And do not slander the stranger and the poor, for one is made a foreigner by travel, the other is made lowly by poverty. And let not a man think evil of his brother in his heart, as it is said in the Septuagint: And let everyone not remember the wickedness of his brother in his heart (Luke X). But we must accept our brother and neighbor, or all kinds of people; because we are all generated from one parent, or those who are of the household of faith, according to the parable of the Gospel, which wants all people to be understood as neighbors, not just those who are blood relatives. And whatever anger should be resolved before the sun sets, and all the evil that we have suffered from others should be erased from memory, and we read this in many places, especially in Jeremiah, who speaks in the voice of God: And let each one not remember the malice of his neighbor in your hearts. When I commanded them to do these things, they refused to pay attention and turned their back, despising my orders, disregarding the posture of my body. For we are accustomed, when we wrinkle our forehead and contract our nostrils, to show disdain, to turn our back, according to that which is written: They turned their back to me, and not their face (Jeremiah 2:27). And they have made their ears heavy, so they could not hear, like the deaf adder that stops its ears, which will not hear the voice of charmers, no matter how skillful they might be. For they have made their ears heavy, that they may not hear, and their heart they have turned away, that they may not understand the law of God. Hence, Isaiah, threatening them, says: The heart of this people is fat, and with their ears they have been heavily affected, and their eyes they have closed, lest perhaps they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them. Moreover, what is said according to the Hebrew: And they have placed their heart as adamant (or as adamant), signifies the hardness of heart, and a stony heart, that they have not been willing to receive the words of God. For indeed, the diamond is the strongest stone, which in Hebrew is called Samir, so hard that it breaks all metals and it itself is not broken by any. Hence, it is called indomitable by the Greeks. Pharaoh's heart was hardened by this diamond, so that he would not let the people of God go (Exod. 7 et seq.). And because they had, or rather they set their hearts like a diamond, willingly taking on the hardness of heart, they did not listen to the words of the Lord, which he sent in his spirit, that is, in the Holy Spirit through the hand of the prophets of old, Isaiah, Hosea, and the others, who had clean hands, as it is evident from before the captivity: therefore, great anger was brought about by great sins, and the words of the Lord have been fulfilled, in accordance with the principle of like for like, that just as they walked towards him in wickedness, so he would walk towards them in wickedness, and he would not listen to the words of those calling out, because they too had disregarded the words of the Lord with a deaf ear. Therefore, he scattered them throughout all the kingdoms that they did not know, the kingdoms of the Assyrians, Chaldeans, Medes, Persians, and other nations that were subject to these empires, and in whose lands they were scattered. And all of Judah became desolate, because it had no inhabitant, and there was no one passing through or returning. And the land, which was a honeycomb among all lands and flowed with milk and honey abundantly, they turned into a wilderness. Can we apply these things to those who, in the Church, as delinquents, were cast out from the land of confession, because they refused to hear the Lord, and turned their back on Him departing, and made heavy their ears, and hardened their heart like adamant. And the indignation of the Lord came upon them, and they were scattered throughout all the kingdoms of vices, and their land was deserted, either in soul or body, having no indwelling Lord, nor a returning spirit within themselves. And the once desirable land, which was the dwelling place of the Trinity, has been turned into a desert, the abode of dragons. Let us quickly pass over those things which are clear, so that there may be room for discussing obscure matters: for we are not writing lengthy and flourishing treatises in which eloquence plays a pleasing role, but rather we are writing commentaries, whose duty it is to pass over obvious things and discuss obscure matters.
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Summary
Zechariah 7:12 powerfully indicts the pre-exilic Israelites for their profound and willful spiritual stubbornness, likening their hearts to an impenetrable "adamant stone." This verse underscores their deliberate refusal to heed the divine law and prophetic messages sent by the LORD of hosts through His Spirit via the former prophets, culminating in the just consequence of "a great wrath" from God. It serves as a stark warning against persistent disobedience and a testament to the severe outcomes of rejecting divine instruction.
Context
Literary Context
Zechariah 7 initiates a new section of the book, shifting from the earlier visionary prophecies (chapters 1-6) to a series of oracles prompted by a specific inquiry from the people of Bethel. A delegation arrives in Jerusalem, asking the priests and prophets if they should continue observing the fasts commemorating the destruction of the Temple and the exile. Rather than directly answering their question about ritual observance, the LORD, through Zechariah, redirects their attention to the underlying spiritual failures of their ancestors. Chapters 7-8 constitute a unified message emphasizing that true worship is not merely ritualistic fasting but a lifestyle of justice, mercy, and obedience. Verse 12 specifically recalls the historical reasons for the Babylonian exile, serving as a direct indictment of the past generation's hard-heartedness, which led to the very calamities the people were now mourning.
Historical & Cultural Context
This prophecy was delivered around 518 BC, during the post-exilic period, approximately two years after Zechariah's initial visions and concurrent with the rebuilding of the Second Temple. The people had returned from Babylonian captivity, a period of profound national humiliation and reflection. The fasts mentioned in Zechariah 7:3 were instituted during the exile to lament the destruction of Jerusalem and the Temple (e.g., the fast of the fifth month for the Temple's destruction, as referenced in Zechariah 7:3). The inquiry from Bethel reflects a concern for proper religious practice in a new era, but God's response highlights that their ancestors' failure was not a lack of ritual, but a deep-seated spiritual rebellion against the clear, divinely inspired words of the "former prophets." This historical context emphasizes that God's judgment was a direct consequence of their persistent, willful rejection of His covenantal demands.
Key Themes
Zechariah 7:12 contributes significantly to several overarching themes within Zechariah and the broader prophetic corpus. A primary theme is Divine Sovereignty and Justice, as the LORD of hosts is depicted as the ultimate authority whose word is absolute and whose wrath is a just response to rebellion. Another crucial theme is Obedience vs. Ritualism, where God prioritizes a transformed heart and righteous living over mere external religious observances, a concept echoed in Isaiah 1:10-17. The verse also highlights the theme of Prophetic Authority and God's Word, emphasizing that the messages delivered by the "former prophets" were not human opinions but divinely inspired "words which the LORD of hosts hath sent in his spirit." Finally, the concept of Hardness of Heart is central, illustrating a deliberate and unyielding resistance to God's truth, a recurring motif throughout the Old Testament, such as in Exodus 7:3 concerning Pharaoh.
Exposition and Analysis
Key Word Analysis
This term (H3820) refers not merely to the physical organ but, figuratively and very widely, to the core of a person's being—their feelings, will, intellect, and the center of their moral and spiritual life. In Zechariah 7:12, the "heart" is the seat of the people's decision-making and their capacity (or lack thereof) to respond to God. To "make their hearts as an adamant stone" implies a deliberate act of hardening their innermost being against divine influence and instruction.
This word (H8068) denotes a thorn or, from its keenness for scratching, a very hard gem, likely the diamond or flint. Its use here vividly portrays an impenetrable, unyielding, and unchangeable substance. The comparison signifies a deliberate, self-imposed spiritual impermeability, making their hearts impervious to the "law" and "words" of God, much like a diamond resists cutting.
This term (H7110) signifies a splinter (as chipped off), and figuratively, rage, strife, or indignation. In this context, "a great wrath" from the LORD of hosts indicates a righteous, intense, and destructive outpouring of divine displeasure. It is not an arbitrary emotion but a just and deserved consequence for the people's persistent and willful rejection of His revealed will.
Verse Breakdown
"Yea, they made their hearts [as] an adamant stone"
This clause emphasizes the deliberate and active role of the people in their own spiritual rebellion. Their hard-heartedness was not a passive state but an intentional choice to render themselves impervious to God's influence. The simile of the "adamant stone" powerfully conveys the unyielding and impenetrable nature of their spiritual condition.
"lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets"
This part clarifies the purpose of their hardened hearts: to avoid hearing and, by implication, obeying God's divine instructions. It highlights the divine origin and authority of the messages—they were "the law" (Torah) and "words" (dabar) directly from "the LORD of hosts," communicated through "his spirit" via the "former prophets" (e.g., Isaiah, Jeremiah, Ezekiel). This underscores the inexcusable nature of their disobedience, as they had ample, divinely sanctioned warning and guidance.
"therefore came a great wrath from the LORD of hosts"
This final clause presents the direct and inevitable consequence of their profound spiritual rebellion. The "great wrath" is God's righteous judgment, a just response to their deliberate and persistent rejection of His word and will. It emphasizes that divine judgment is not arbitrary but a natural and necessary outcome when His people continually refuse to listen and obey.
Literary Devices
Zechariah 7:12 employs several potent literary devices to convey its message. The most prominent is Simile, comparing the hearts of the people to "an adamant stone." This vivid imagery immediately communicates the extreme, self-imposed hardness and impenetrability of their spiritual state, making them impervious to divine truth. This simile also functions as a Metaphor for their spiritual insensitivity and stubbornness. The phrase "lest they should hear" implies Purposeful Resistance, highlighting that their hardened hearts were not merely a condition but a deliberate choice to avoid accountability. The repetition of "the LORD of hosts" (Hebrew: Yahweh Sabaoth) serves as an Anaphora (though not at the beginning of clauses) and a powerful Title emphasizing God's supreme authority, sovereignty, and military might, underscoring the gravity of defying such a powerful deity. The declaration of "a great wrath" is a form of Divine Retribution, directly linking cause (rebellion) with effect (judgment), reinforcing the theme of divine justice.
Theological and Thematic Connections
Zechariah 7:12 stands as a profound theological statement on the nature of human rebellion and divine justice. It reveals that God's judgment is not arbitrary but a just response to persistent, willful disobedience, particularly the hardening of the heart against His revealed truth. This verse underscores the supreme authority of God's Word, delivered through His Spirit by His chosen messengers, and highlights the grave consequences of rejecting such divine communication. It teaches that true piety is not found in external rituals (like fasting) but in a receptive heart that seeks to hear and obey God's commands for justice, mercy, and righteousness. The "great wrath" signifies God's holy indignation against sin, demonstrating His unwavering commitment to His covenant and His righteous character.
Reflection and Application
Zechariah 7:12 serves as a timeless and sobering warning for all generations, including believers today. It challenges us to examine the condition of our own hearts. Are we cultivating a heart that is soft, pliable, and receptive to God's Word, or are we, through pride, self-will, or worldly distractions, allowing it to become hardened like an "adamant stone"? The verse reminds us that God's truth, whether encountered in the Scriptures, through the preaching of His Word, or by the gentle conviction of the Holy Spirit, is always for our good and His glory. To deliberately resist or ignore divine instruction is to invite spiritual consequences. This passage calls us to a posture of humility and obedience, recognizing that genuine faith is demonstrated not merely by religious observances but by a transformed life that eagerly listens to and lives out God's commands, thereby avoiding the "great wrath" that comes upon those who stubbornly reject His grace and truth.
Questions for Reflection
FAQ
What does "adamant stone" mean in this context?
The "adamant stone" (Hebrew: shamir) refers to an extremely hard, impenetrable substance, often identified as flint or diamond. In Zechariah 7:12, it is used as a powerful simile to describe the hearts of the Israelites. It signifies that their hearts were not merely resistant but had become deliberately unyielding, unchangeable, and impervious to God's "law" and "words" spoken through His prophets. This imagery emphasizes their willful and profound spiritual stubbornness, making them unresponsive to divine truth and correction, much like a diamond cannot be easily cut or broken.
Who were "the former prophets" mentioned in this verse?
"The former prophets" (Hebrew: ri'shon navi') refers to the line of Old Testament prophets who ministered before the Babylonian exile, such as Isaiah, Jeremiah, Ezekiel, Amos, Hosea, and Micah. These prophets consistently delivered God's "law" and "words" to Israel, calling them to repentance, justice, and obedience to the covenant. Zechariah 7:12 highlights that the post-exilic generation understood that their ancestors' judgment was not due to ignorance but to their deliberate rejection of the clear, divinely inspired messages conveyed through these earlier prophetic voices. The authority of these messages is underscored by the phrase "which the LORD of hosts hath sent in his spirit," affirming their divine origin and infallible nature, as seen in 2 Peter 1:20-21.
Christ-Centered Fulfillment
Zechariah 7:12, with its stark portrayal of a hardened heart and the ensuing divine wrath, finds profound Christ-centered fulfillment in the New Testament. Jesus Christ, the ultimate "Word of God" made flesh (John 1:1, John 1:14), came to a people whose hearts were often similarly hardened against Him, despite His clear teachings and miraculous signs. He consistently confronted the spiritual stubbornness of His generation, lamenting over Jerusalem's unwillingness to gather under His protective wings (Matthew 23:37). The "great wrath" that came upon the disobedient in the Old Testament ultimately points to the righteous judgment against sin, a judgment that Christ Himself bore on the cross. He became the propitiation for our sins, absorbing the divine wrath that we deserved due to our own hard hearts and rebellion (Romans 3:25, 1 John 2:2). Through His sacrifice, Christ offers a new covenant where God promises to remove the "heart of stone" and give a "heart of flesh" (Ezekiel 36:26), enabling true hearing and obedience by the power of the Holy Spirit, thereby transforming those who were once impervious to God's word into receptive disciples.