{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"ZEC","commentaryId":"jamieson-fausset-brown","name":"Zechariah","commonName":"Zechariah","introduction":"THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zac 6:13). He is called \"the son of Berechiah the son of Iddo\" (Zac 1:1); but simply \"the son of Iddo\" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called \"the son of Iddo,\" his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).\n\nZechariah entered early on his prophetic functions (Zac 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in Ch2 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zac 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the \"field of blood\" (Mat 27:8-9), now bought by \"the reward of iniquity\" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name \"Jeremiah.\" The mention of \"Ephraim\" and \"Israel\" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.\n\nThe prophecy consists of four parts: (1) Introductory, Zac 1:1-6. (2) Symbolical, Zac 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zac 9:1; Zac 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.\n\nThe style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. ChaldÃ&brvbrisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes. \n\n\n\nNext: Zechariah Chapter 1\n\n","order":38,"numberOfChapters":14,"sha256":"d1c647660fec77e6b63ae1f1ed01101ef9ff627de36526793f2ddb3e2416cdd2","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/ZEC/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":1},"lastChapterNumber":14,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/ZEC/14.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":14},"totalNumberOfVerses":189},"chapter":{"number":10,"content":[{"type":"verse","number":2,"content":["idols--literally, \"the teraphim,\" the household gods, consulted in divination (see on Hos 3:4). Derived by GESENIUS from an Arabic root, \"comfort,\" indicating them as the givers of comfort. Or an Ethiopian root, \"relics.\" Herein Zechariah shows that the Jews by their own idolatry had stayed the grace of God heretofore, which otherwise would have given them all those blessings, temporal and spiritual, which they are now (Zac 10:1) urged to \"ask\" for. \n\ndiviners--who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets. \n\nseen a lie--pretending to see what they saw not in giving responses. \n\ncomfort in vain--literally, \"give vapor for comfort\"; that is, give comforting promises to consulters which are sure to come to naught (Job 13:4; Job 16:2; Job 21:34). \n\ntherefore they went their way--that is, Israel and Judah were led away captive. \n\nas a flock . . . no shepherd--As sheep wander and are a prey to every injury when without a shepherd, so the Jews had been while they were without Jehovah, the true shepherd; for the false prophets whom they trusted were no shepherds (Eze 34:5). So now they are scattered, while they know not Messiah their shepherd; typified in the state of the disciples, when they had forsaken Jesus and fled (Mat 26:56; compare Zac 13:7).\n\n"]},{"type":"verse","number":3,"content":["against the shepherds--the civil rulers of Israel and Judah who abetted idolatry. \n\npunished--literally, \"visited upon.\" The same word \"visited,\" without the upon, is presently after used in a good sense to heighten the contrast. \n\ngoats--he-goats. As \"shepherds\" described what they ought to have been, so \"he-goats\" describes what they were, the emblem of headstrong wantonness and offensive lust (Isa 14:9, Margin; Eze 34:17; Dan 8:5; Mat 25:33). The he-goats head the flock. They who are first in crime will be first in punishment. \n\nvisited--in mercy (Luk 1:68). \n\nas his goodly horse--In Zac 9:13 they were represented under the image of bows and arrows, here under that of their commander-in-chief, Jehovah's battle horse (Sol 1:9). God can make His people, timid though they be as sheep, courageous as the charger. The general rode on the most beautiful and richly caparisoned, and had his horse tended with the greatest care. Jehovah might cast off the Jews for their vileness, but He regards His election or adoption of them: whence He calls them here \"His flock,\" and therefore saves them.\n\n"]},{"type":"verse","number":4,"content":["Out of him--Judah is to be no more subject to foreigners, but from itself shall come its rulers. \n\nthe corner--stone, Messiah (Isa 28:16). \"Corners\" simply express governors (Sa1 14:38, Margin; Isa 19:13, Margin). The Maccabees, Judah's governors and deliverers from Antiochus the oppressor, are primarily meant; but Messiah is the Antitype. Messiah supports and binds together the Church, Jews and Gentiles. \n\nthe nail-- (Jdg 4:21; Isa 22:23). The large peg inside an Oriental tent, on which is hung most of its valuable furniture. On Messiah hang all the glory and hope of His people. \n\nbow-- (Zac 9:13). Judah shall not need foreign soldiery. Messiah shall be her battle-bow (Psa 45:4-5; Rev 6:2). \n\nevery oppressor--rather, in a good sense, ruler, as the kindred Ethiopic term means. So \"exactor,\" in Isa 60:17, namely, one who exacts the tribute from the nations made tributary to Judah [LUDOVICUS DE DIEU].\n\n"]},{"type":"verse","number":5,"content":["riders on horses--namely, the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle (Deu 17:16), they are made Jehovah's war horse (Zac 10:3; Psa 20:7), and so tread down on foot the foe with all his cavalry (Eze 38:4; Dan 11:40). Cavalry was the chief strength of the Syro-Grecian army (I Maccabees 3:39).\n\n"]},{"type":"verse","number":6,"content":["Judah . . . Joseph--that is, the ten tribes. The distinct mention of both Judah and Israel shows that there is yet a more complete restoration than that from Babylon, when Judah alone and a few Israelites from the other tribes returned. The Maccabean deliverance is here connected with it, just as the painter groups on the same canvas objects in the foreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah. \n\nbring them again to place them--namely, securely in their own land. The Hebrew verb is compounded of two, \"I will bring again,\" and \"I will place them\" (Jer 32:37) MAURER, from a different form, translates, \"I will make them to dwell.\"\n\n"]},{"type":"verse","number":7,"content":["like a mighty man--in the battle with the foe (Zac 10:3, Zac 10:5). \n\nrejoice--at their victory over the foe. \n\nchildren shall see it--who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your children shall, and their joy shall be complete. \n\nrejoice in the Lord--the Giver of such a glorious victory.\n\n"]},{"type":"verse","number":8,"content":["hiss for them--Keepers of bees by a whistle call them together. So Jehovah by the mere word of His call shall gather back to Palestine His scattered people (Zac 10:10; Isa 5:26; Eze 36:11). The multitudes mentioned by JOSEPHUS [Wars of the Jews, 3:2], as peopling Galilee two hundred years after this time, were a pledge of the future more perfect fulfilment of the prophecy. \n\nfor I have redeemed them--namely, in My covenant purpose \"redeemed\" both temporally and spiritually. \n\nas they have increased--in former times.\n\n"]},{"type":"verse","number":9,"content":["sow them among . . . people--Their dispersion was with a special design. Like seed sown far and wide, they shall, when quickened themselves, be the fittest instruments for quickening others (compare Mic 5:7). The slight hold they have on every soil where they now live, as also the commercial and therefore cosmopolitan character of their pursuits, making a change of residence easy to them, fit them peculiarly for missionary work [MOORE]. The wide dispersion of the Jews just before Christ's coming prepared the way similarly for the apostles' preaching in the various Jewish synagogues throughout the world; everywhere some of the Old Testament seed previously sown was ready to germinate when the New Testament light and heat were brought to bear on it by Gospel preachers. Thus the way was opened for entrance among the Gentiles. \"Will sow\" is the Hebrew future, said of that which has been done, is being done, and may be done afterwards [MAURER], (compare Hos 2:23). \n\nshall remember me in far countries-- (Deu 30:1; Ch2 6:37). Implying the Jews return to a right mind in \"all the nations\" where they are scattered simultaneously. Compare Luk 15:17-18, with Psa 22:27, \"All the ends of the world remembering and turning unto the Lord,\" preceded by the \"seed of Jacob . . . Israel . . . fearing and glorifying Him\"; also Psa 102:13-15. \n\nlive--in political and spiritual life.\n\n"]},{"type":"verse","number":10,"content":["Egypt . . . Assyria--the former the first, the latter among the last of Israel's oppressors (or representing the four great world kingdoms, of which it was the first): types of the present universal dispersion, Egypt being south, Assyria north, opposite ends of the compass. MAURER conjectures that many Israelites fled to \"Egypt\" on the invasion of Tiglath-pileser. But Isa 11:11 and this passage rather accord with the view of the future restoration. \n\nGilead . . . Lebanon--The whole of the Holy Land is described by two of its boundaries, the eastern (\"Gilead\" beyond Jordan) and the northern (\"Lebanon\"). \n\nplace shall not be found for them--that is, there shall not be room enough for them through their numbers (Isa 49:20; Isa 54:3).\n\n"]},{"type":"verse","number":11,"content":["pass . . . sea with affliction--Personifying the \"sea\"; He shall afflict the sea, that is, cause it to cease to be an obstacle to Israel's return to Palestine (Isa 11:15-16). Vulgate translates, \"The strait of the sea.\" MAURER, \"He shall cleave and smite.\" English Version is best (Psa 114:3). As Jehovah smote the Red Sea to make a passage for His people (Exo 14:16, Exo 14:21), so hereafter shall He make a way through every obstacle which opposes Israel's restoration. \n\nthe river--the Nile (Amo 8:8; Amo 9:5), or the Euphrates. Thus the Red Sea and the Euphrates in the former part of the verse answer to \"Assyria\" and \"Egypt\" in the latter. \n\nsceptre of Egypt . . . depart-- (Eze 30:13).\n\n"]},{"type":"verse","number":12,"content":["I . . . strengthen them in . . . Lord-- (Hos 1:7). I, the Father, will strengthen them in the name, that is, the manifested power, of the Lord, Messiah, the Son of God. \n\nwalk . . . in his name--that is, live everywhere and continually under His protection, and according to His will (Gen 5:22; Psa 20:1, Psa 20:7; Mic 4:5).\n\n\n\n\nNext: Zechariah Chapter 11\n\n"]}],"introduction":"PRAYER AND PROMISE. (Zac 10:1-12)\n\nAsk . . . rain--on which the abundance of \"corn\" promised by the Lord (Zac 9:17) depends. Jehovah alone can give it, and will give it on being asked (Jer 10:13; Jer 14:22). \n\nrain in . . . time of . . . latter rain--that is, the latter rain in its due time, namely, in spring, about February or March (Job 29:23; Joe 2:23). The latter rain ripened the grain, as the former rain in October tended to fructify the seed. Including all temporal blessings; these again being types of spiritual ones. Though God has begun to bless us, we are not to relax our prayers. The former rain of conversion may have been given, but we must also ask for the latter rain of ripened sanctification. Though at Pentecost there was a former rain on the Jewish Church, a latter rain is still to be looked for, when the full harvest of the nation's conversion shall be gathered in to God. The spirit of prayer in the Church is an index at once of her piety, and of the spiritual blessings she may expect from God. When the Church is full of prayer, God pours out a full blessing. \n\nbright clouds--rather, \"lightnings,\" the precursors of rain [MAURER]. \n\nshowers of rain--literally, \"rain of heavy rain.\" In Job 37:6 the same words occur in inverted order [HENDERSON]. \n\ngrass--a general term, including both corn for men and grass for cattle.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ZEC/10.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":10},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ZEC/11.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":11},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ZEC/9.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":9},"numberOfVerses":11}