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Israel Urged to Repent

In the eighth month, in the second year of Darius, the word of the L ord came to the prophet Zechariah son of Berechiah son of Iddo, saying: ²The L ord was very angry with your ancestors. ³Therefore say to them, Thus says the L ord of hosts: Return to me, says the L ord of hosts, and I will return to you, says the L ord of hosts. ⁴Do not be like your ancestors, to whom the former prophets proclaimed, “Thus says the L ord of hosts, Return from your evil ways and from your evil deeds.” But they did not hear or heed me, says the L ord. ⁵Your ancestors, where are they? And the prophets, do they live forever? ⁶But my words and my statutes, which I commanded my servants the prophets, did they not overtake your ancestors? So they repented and said, “The L ord of hosts has dealt with us according to our ways and deeds, just as he planned to do.”

First Vision: The Horsemen

⁷ On the twenty-fourth day of the eleventh month, the month of Shebat, in the second year of Darius, the word of the L ord came to the prophet Zechariah son of Berechiah son of Iddo; and Zechariah said, ⁸In the night I saw a man riding on a red horse! He was standing among the myrtle trees in the glen; and behind him were red, sorrel, and white horses. ⁹Then I said, “What are these, my lord?” The angel who talked with me said to me, “I will show you what they are.” ¹⁰So the man who was standing among the myrtle trees answered, “They are those whom the L ord has sent to patrol the earth.” ¹¹Then they spoke to the angel of the L ord who was standing among the myrtle trees, “We have patrolled the earth, and lo, the whole earth remains at peace.” ¹²Then the angel of the L ord said, “O L ord of hosts, how long will you withhold mercy from Jerusalem and the cities of Judah, with which you have been angry these seventy years?” ¹³Then the L ord replied with gracious and comforting words to the angel who talked with me. ¹⁴So the angel who talked with me said to me, Proclaim this message: Thus says the L ord of hosts; I am very jealous for Jerusalem and for Zion. ¹⁵And I am extremely angry with the nations that are at ease; for while I was only a little angry, they made the disaster worse. ¹⁶Therefore, thus says the L ord, I have returned to Jerusalem with compassion; my house shall be built in it, says the L ord of hosts, and the measuring line shall be stretched out over Jerusalem. ¹⁷Proclaim further: Thus says the L ord of hosts: My cities shall again overflow with prosperity; the L ord will again comfort Zion and again choose Jerusalem.

Second Vision: The Horns and the Smiths

¹⁸ And I looked up and saw four horns. ¹⁹I asked the angel who talked with me, “What are these?” And he answered me, “These are the horns that have scattered Judah, Israel, and Jerusalem.” ²⁰Then the L ord showed me four blacksmiths. ²¹And I asked, “What are they coming to do?” He answered, “These are the horns that scattered Judah, so that no head could be raised; but these have come to terrify them, to strike down the horns of the nations that lifted up their horns against the land of Judah to scatter its people.”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

In order to correct and to subdue the obstinacy of the people, he here upbraids them with having descended from wicked and perverse parents. The Jews, we know, too much flattered themselves; and we know that they were especially inflated with the vain boasting that they derived their origin from the holy fathers. But the Prophets had something else in view. We indeed know that when anything becomes customary, almost all become hardened and flatter themselves in their vice; for immorality is then counted almost as the law, and what is sanctioned by public consent seems lawful. Since then they had not ceased for many years to provoke the wrath of God, it was necessary to add this reproof, Be not like your fathers: for they no doubt imagined that God approved of them, as they were not worse than their fathers. But God shows that their fathers had been very wicked and perverse.

Let us learn from this passage, that the examples which are wont to be set up as a shield are so far from being of any weight before God, that they enhance our guilt: and yet we see that this folly infatuates many; for at this day the religion of the Papists seems to them holy and irreprehensible, because it has been handed down to them by their fathers. Hence, whenever they bring forward the fathers, they think it a sufficient defense against the charge of any errors. But nothing occurs more frequently in the Prophets than the truth, that examples tend more to kindle the wrath of God, when some men become the occasion of sin to others, and when posterity think that whatever has proceeded from their fathers is lawful.

But we must at the same time bear in mind the design of the Prophet, for he did not intend simply to show, that the Jews in vain alleged the examples of the ancient; but, as I have said, he intended to shake off their self-flatteries by which they lulled themselves asleep; and he intended especially to put down those evil practices, which by long use had prevailed among them. This then is the reason why he says, Be not like your fathers. The Spirit employs the same sentiment in many other places, especially in the ninety- fifth Psalm (Psalm 95:1), and also in other Psalms.

Then he says, that the Prophets, who had been sent by God, had cried to their fathers, but that they did not attend. As then contempt of the truth had for so many ages prevailed among the Jews, and as this impiety was not duly abhorred by them, since they thought themselves to be as it were in perpetual possession — these are the reasons why the Prophet expressly upbraids them with this, that God’s word had been formerly despised by their nation — cry then did the former Prophets. He also exaggerates again their crime and their sin, because God had often recalled them to himself but without success. Had the Prophets been silent, and had God applied no remedy for their defection, their ingratitude would not indeed have been excusable; but since Prophets had often been sent to them, in succession, one after the other, and each had endeavored to restore the wretched men to a state of safety, not to attend to their holy and serious admonitions, by which God manifested his care for their well-being, was a much more atrocious crime.

We hence learn, that when we find any people prone to this or that vice, it ought to be resisted with greater diligence; for Satan almost always employs this artifice — that when he finds us prone to this or that vice, he directs all his efforts to drive us headlong into it.

As then the Prophets had been for a long time despised by the Jews, Zechariah designedly brings before them that perverseness which had been too long known. cry then did the former Prophets, ¹²¹²     This sentence is peculiar in its construction. Our version, “unto whom the former Prophets have cried,” gives the meaning, but not the form of the sentence, which perhaps can hardly be done except in Welsh; but in that language the idiom is exactly the same. The relative “whom,” [אשר] comes first, then the verb, followed by a pronoun having a preposition prefixed to it — “to them,” [שמע]. The literal rendering in English would be, “whom they called (or cried) to them, the Prophets the former.” The rendering in Welsh would be the Hebrew word for word —
   Y rhai y galwodd arnynt y prophwydi blaenorol
   Calvin in his version renders [אשר], “quia,” which is not correct; it ought to have been “ouibus.” — Ed. saying Thus saith Jehovah of hosts, return ye, I pray, from your evil ways, and from your evil works; but they heard not nor attended. After having spoken of God’s kind invitation, which was a singular pledge of his love, since he thus manifested his concern for their safety, he shows on the other hand how unworthily the Jews had conducted themselves, for they obstinately rejected this favor of God. They were indeed more than sufficiently proved guilty; for by saying, Return ye, I pray, from your evil ways and from your evil works, he assumes it as a fact that the reproofs given were just. And he farther says, that they refused to hear. Hence their perverseness was less endurable; for though they were self-condemned, they did not yet repent, nor deigned to hearken to God. And he subjoins the words, nor did they attend; for by this repetition ¹³¹³     It is not perhaps exactly a repetition. Newcome retains our version, “hear” and “hearken;” but Henderson has “hearken” and “give heed.” The first, [שמע], is the mere act of hearing; but the second, [קשב], means attention; it signifies to incline the ear so as to listen. The Jews had been unwilling to hear, or to give the least attention to what had been said to them. — Ed. is more fully expressed, not only their stupidity, but their strange madness, inasmuch as they had so rejected God, and closed up the door of his favor, as though they sought designedly to drive him far from them, lest he should come to them.

¹² This sentence is peculiar in its construction. Our version, “unto whom the former Prophets have cried,” gives the meaning, but not the form of the sentence, which perhaps can hardly be done except in Welsh; but in that language the idiom is exactly the same. The relative “whom,” [אשר] comes first, then the verb, followed by a pronoun having a preposition prefixed to it — “to them,” [שמע]. The literal rendering in English would be, “whom they called (or cried) to them, the Prophets the former.” The rendering in Welsh would be the Hebrew word for word — Y rhai y galwodd arnynt y prophwydi blaenorol Calvin in his version renders [אשר], “quia,” which is not correct; it ought to have been “ouibus.” — Ed.

¹³ It is not perhaps exactly a repetition. Newcome retains our version, “hear” and “hearken;” but Henderson has “hearken” and “give heed.” The first, [שמע], is the mere act of hearing; but the second, [קשב], means attention; it signifies to incline the ear so as to listen. The Jews had been unwilling to hear, or to give the least attention to what had been said to them. — Ed.