{"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":5,"content":[{"type":"verse","number":2,"content":["length . . . twenty cubits . . . breadth . . . ten cubits--thirty feet by fifteen, the dimensions of the temple porch (Kg1 6:3), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies the great number of the curses contained. The Hebrew for \"roll\" or \"volume\" is used of the law (Psa 40:7).\n\n"]},{"type":"verse","number":3,"content":["curse . . . earth-- (Mal 4:6). The Gentiles are amenable to the curse of the law, as they have its substance, so far as they have not seared and corrupted conscience, written on their hearts (Rom 2:15). \n\ncut off--literally, \"cleared away.\" \n\nas on this side . . . as on that side--both sides of the roll [VATABLUS]. From this place . . . from this place (repeated twice, as \"the house\" is repeated in Zac 5:4) [MAURER]; so \"hence\" is used, Gen 37:17 (or, \"on this and on that side,\" that is, on every side) [HENDERSON]. None can escape, sin where he may: for God from one side to the other shall call all without exception to judgment [CALVIN]. God will not spare even \"this place,\" Jerusalem, when it sins [PEMBELLUS]. English Version seems to take VATABLUS' view. \n\naccording to it--according as it is written.\n\n"]},{"type":"verse","number":4,"content":["The \"theft\" immediately meant is similar sacrilege to that complained of in Neh 13:10; Mal 3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the \"houses\" they build shall be \"consumed\" with God's \"curse.\" Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Mal 3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see Pro 30:9). \n\nenter . . . the house--In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure. \n\nconsume . . . timber . . . stones--not leaving a vestige of it. So the \"stones\" and \"timber\" of the house of a leper (type of the sinner) were to be utterly removed (Lev 14:15; compare Kg1 18:38).\n\nThe \"ephah\" is the Hebrew dry measure containing about thirty-seven quarts. Alluding to the previous vision as to theft and perjury: the ephah which, by falsification of the measure, they made the instrument of defrauding, shall be made the instrument of their punishment [GROTIUS]. Compare \"this is their resemblance\" (Zac 5:6), that is, this is a representation of what the Jews have done, and what they shall suffer. Their total dispersion (\"the land of Shinar\" being the emblem of the various Gentile lands of their present dispersion) is herein fortetold, when the measure (to which the ephah alludes) of their sins should be full. The former vision denounces judgment on individuals; this one, on the whole state: but enigmatically, not to discourage their present building [PEMBELLUS]. Rather, the vision is consolatory after the preceding one [CALVIN]. Idolatry and its kindred sins, covetousness and fraud (denounced in the vision of the roll), shall be removed far out of the Holy Land to their own congenial soil, never to return (so Zac 3:9; Isa 27:9; Isa 52:1; Isa 60:21; Jer 50:20; Zep 3:13). For more than two thousand years, ever since the Babylonian exile, the Jews have been free from idolatry; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ.\n\n"]},{"type":"verse","number":5,"content":["SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zac 5:5-11)\n\nwent forth--The interpreting angel had withdrawn after the vision of the roll to receive a fresh revelation from the Divine Angel to communicate to the prophet.\n\n"]},{"type":"verse","number":6,"content":["This is their resemblance--literally, \"eye\" (compare Eze 1:4-5, Eze 1:16). HENGSTENBERG translates, \"Their (the people's) eye\" was all directed to evil. But English Version is better. \"This is the appearance (that is, an image) of the Jews in all the land\" (not as English Version, \"in all the earth\"), that is, of the wicked Jews. \n\nThis--Here used of what was within the ephah, not the ephah itself.\n\n"]},{"type":"verse","number":7,"content":["lifted up--The cover is lifted off the ephah to let the prophet see the female personification of \"wickedness\" within, about to be removed from Judea. The cover being \"of lead,\" implies that the \"woman\" cannot escape from the ponderous load which presses her down. \n\ntalent--literally, \"a round piece\": hence a talent, a weight of one hundred twenty-five pounds troy. \n\nwoman--for comparison of \"wickedness\" to a woman, Pro 2:16; Pro 5:3-4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.\n\n"]},{"type":"verse","number":8,"content":["wickedness--literally, \"the wickedness\": implying wickedness in its peculiar development. Compare \"the man of sin,\" Th2 2:3. \n\ncast it--that is, her, Wickedness, who had moved more freely while the heavy lid was partially lifted off. \n\nweight--literally, \"stone,\" that is, round mass.\n\n"]},{"type":"verse","number":9,"content":["The agents to carry away the \"woman,\" are, consistently with the image, \"women.\" God makes the wicked themselves the agents of punishing and removing wickedness. \"Two\" are employed, as one is not enough to carry such a load [MAURER]. Or, the Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judah [HENDERSON]. As two \"anointed ones\" (Zac 4:14) stand by the Lord as His ministers, so two winged women execute His purpose here in removing the embodiment of \"wickedness\": answering to the \"mystery of iniquity\" (the Septuagint here in Zechariah uses the same words as Paul and \"the man of sin,\" whom the Lord shall destroy with the spirit of His mouth and the brightness of His coming, Th2 2:3, Th2 2:7-8). Their \"wings\" express velocity. The \"stork\" has long and wide wings, for which reason it is specified; also it is a migratory bird. The \"wind\" helps the rapid motion of the wings. The being \"lifted up between heaven and earth\" implies open execution of the judgment before the eyes of all. As the \"woman\" here is removed to Babylon as her own dwelling, so the woman in the Apocalypse of St. John is Babylon (Rev 17:3-5).\n\n"]},{"type":"verse","number":11,"content":["To build . . . house in . . . Shinar--Babylonia (Gen 10:10), the capital of the God-opposed world kingdoms, and so representing in general the seat of irreligion. As the \"building of houses\" in Babylon (Jer 29:5, Jer 29:28) by the Jews themselves expressed their long exile there, so the building of an house for \"wickedness\" there implies its permanent stay. \n\nset . . . upon her own base--fixed there as in its proper place. \"Wickedness\" being cast out of Judah, shall for ever dwell with the antichristian apostates (of whom Babylon is the type), who shall reap the fruit of it, which they deserve.\n\n\n\n\nNext: Zechariah Chapter 6\n\n"]}],"introduction":"SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zac 5:1-4)\n\nflying roll--of papyrus, or dressed skins, used for writing on when paper was not known. It was inscribed with the words of the curse (Deu 27:15-26; Deu. 28:15-68). Being written implied that its contents were beyond all escape or repeal (Eze 2:9). Its \"flying\" shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen (Zac 5:2). Being open to all, none could say in excuse he knew not the law and the curses of disobedience. As the previous visions intimated God's favor in restoring the Jewish state, so this vision announces judgment, intimating that God, notwithstanding His favor, did not approve of their sins. Being written on both sides, \"on this and on that side\" (Zac 5:3), VATABLUS connects it with the two tables of the law (Exo 32:15), and implies its comprehensiveness. One side denounced \"him that sweareth falsely (Zac 5:4) by God's name,\" according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbor.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ZEC/5.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":5},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ZEC/6.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":6},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ZEC/4.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":4},"numberOfVerses":9}