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He pursues the same subject, and introduces a preface, very necessary in so confused a state of things; for it was very difficult to raise up desponding minds and to inspire them with confidence, when pressed down with fear and trembling. This is the reason why Zechariah repeats so often, that he declared nothing but God’s commands only.

Behold, he says, I will save, or deliver my people. As dispersion took away hope, the Prophet restores it, and says, that it would not be difficult to gather the people from all parts of the world, when God stretched forth his hand; and emphatical is the expression, I will deliver my people. God then does here exalt himself, that we may learn to exalt his power, and not to judge of it according to our own comprehension. I will deliver my people, he says, from the rising as well as from the setting of the sun. This sentence then is connected with the preceding, in which the Prophet briefly shows that the Jews erred and acted perversely, when they ascribed no more to God than what the judgment of their own flesh dictated, or what seemed probable according to the course of nature. As then he had taught them that great wrong is done to God except he is separated from men, and shines eminent above the whole world, he now adds, that God, with whom nothing is wonderful or difficult, had resolved to gather his people, and from their dispersion to restore them again to Jerusalem. The Prophet then says here nothing new, but rightly applies what he had just said of God’s infinite and incomprehensible power, which men absurdly attempt to inclose in their own brains, and to attach to earthly instrumentalities.

He then adds, I will restore them, and they shall dwell, he says, in the midst of Jerusalem. He again confirms what I have already stated, — that their return would not be in vain, though many said, that the Jews had done foolishly in having returned so quickly into their own country; and they condemned their determination, as though they had been suddenly carried away by extreme ardor. Hence the Prophet, in order to show that God had dealt faithfully with his people, promises them here a safe and a perpetual habitation at Jerusalem. They shall dwell, he says; that is, “As you now see that you have been gathered, so expect that God will be your protector, so as to render you safe, and to make Jerusalem to be again inhabited, as it had been formerly.”

He afterwards adds, They shall be to me for a people, and I shall be to them for a God. By these words the Prophet confirms what he has hitherto taught, when he now speaks of the renewal of the covenant; for the whole hope of the people depended on this one thing, — that God remembered the covenant which he had made with them. This covenant had indeed been broken, according to the usual language of Scripture; for the people, when removed into exile, thought that they were cast away and forsaken by God. As then the memory of this covenant had been buried as to the effect, or as they say, apparently, the Prophet, in order to confirm what he has already said, expressly declares, that they would be God’s people, and that he would be their God. We now then understand why he adds, “I will be to them a God, and they shall be to me a people”.

In the last place he says, in truths and righteousness; that is, “settled and permanent shall be this felicity”: for when God shows that he cares for his people, then follow outward blessings, which are evidences of his favor. The Prophet adds, that this shall be in truth and righteousness; for God will not be propitious and kind to his people only for a short time, but will continue his favor to them to the end. As then God intended to establish the safety of the city, he testifies that he would be its God in righteousness, even in sincerity, in good faith, and without dissimulation, and also without any danger of changing. ⁸³⁸³     Blayney and Henderson consider these words, “truth” and “righteousness,” as belonging as equally to the two foregoing sentences, as applying to the people as well as to God. But they seem more properly as applying to God, as truth connected with righteousness refers to his faithfulness, confirmed by his justice in the performance of his promise. God is true or faithful, and further, he is righteous or just, so that what he has promised will surely be fulfilled. See 1 John 1:9. — Ed. And how this was to be fulfilled we shall hereafter see.

The Prophet having taught us that God was reconciled to his people, does now seasonably exhort the Jews to prepare themselves for work and strenuously to exert themselves in erecting the temple, and also in building the city: for as we have stated, many were then become slothful, as they thought that they were soon to be destroyed by their enemies, and that what they built with great labor, toil, and expense, would be presently demolished. Hence it was that sloth had crept in, so that many had left off the building both of the temple and of the city: and we have also seen elsewhere, that they were too intent on building their own houses, and at the same time neglected the temple; for each looked to his own private advantage, and also to his own pleasures. The Prophet Haggai sharply reproved this indifference, (Haggai 1:4;) and the Lord clearly showed that he had punished this their sloth; for they preferred their own houses to the temple, and through want of faith trembled, as though their restoration was a mockery. As then the people by their ingratitude had almost wiped away the recollection of their deliverance, the Prophet Haggai severely reproved them; and Zechariah now touches on the same subject.

Hence he says, that before they had begun the work of building the temple, the land was sterile, as though it was cursed by God, and that they were deprived of their hope, and that whatever they attempted proved useless; but that after they had begun, through the encouragement given them by the Prophets, to take courage to build the temple, things changed for the better, and that openly, so that it was easy to conclude, that God had been previously displeased with them, but that now he was favorable, as all things went on prosperously. This change then was a clear token both of God’s displeasure and of God’s favor; for he had justly chastised his people as long as they were under the influence of unbelief, so as not to proceed with the work of building the temple; and afterwards the favor of God had begun to shine on them, as God gave them abundance of provisions, and proved in various ways that he was now favorable to them. Zechariah therefore mentions these things, that they might proceed more cheerfully with their work, and not provoke God’s wrath, which they had previously found to have been so much to their loss, and that they might seek to enjoy his blessing, which was now so manifest before their eyes. This is the import of the whole.

He says, Thus saith Jehovah of hosts, Strengthened let be your hands. He exhorts them to perseverance: but as men become weak, and many things occur which enfeeble or break down their courage, he uses the word, strengthen; for it is often necessary to gather new strength, and to confirm a pious resolution. Let us now then learn to apply this doctrine to our own benefit, and let us understand what experience sufficiently teaches us, even this — that our hands, though at first well prepared, are yet soon relaxed, and as it were loosed, and even entirely fail, unless new strength be now and then attained; and that this is effected when we are animated by God’s word, and rise superior to the trials which enfeeble us. And Zechariah will presently inform us whence this strength was to be sought, even from the promises which they had already heard from the Prophets; for he would have in vain exhorted them to persevere, had not the ground of confidence been mentioned. For when God is silent, our minds, though before abundantly ready and willing, must languish, and at length wholly fail.

We then see that there can be no courage in men, unless God supports them by his word, so that they may recover their lost strength and regain their alacrity. Had the Prophet only bidden them to take courage, they might have replied, that there was nothing in their circumstances to encourage them; but when the word of God was set before them, every excuse was taken away; and they were now to gird up the loins, and boldly to fight, inasmuch as God supplied them with weapons.

Be strong, he says, ye who hear in these days these words from the mouth of the Prophets. Though Zechariah is not often concise in his words, but in many parts diffuse, yet he is so here, and the whole verse is very emphatical; for after having said that they were not destitute of God’s promises, he adds, “in these days,” and also “these words.” He intimates that they were not only taught a general truth, that they were to render obedience, but that God himself would be their leader to direct their steps and to show them the way: in a word, he omits nothing to enable them to proceed without difficulty with the work which they had begun. There is then an emphasis intended by the demonstrative, “these,” “these;” for the Prophet intimates that God was continually speaking to them, and that he announced not only a general truth, but specific words, by which they might guide their feet and their hands in every action. And he says, that those words were heard from the mouth of the Prophets, for God intended honor to be done to his servants; and it is, as it has been often stated, a true test of faith, when God descends not himself from heaven, or does not appear to us in a visible form, but makes use of men as his ministers. Yet Zechariah briefly intimates, that the Prophets are not the authors of the promises, which are necessary to raise up, support, and stimulate our minds; for the Lord only employs their service; and this is what he means by the word mouth

He now adds, Who were in that day in which was founded the house of Jehovah, in order to build the temple. Not much time had elapsed since they had begun again to build the temple, and the foundations had been laid; but the work had been discontinued through the unbelief of them all, and also through the private regard of each to his own interest. For as they were in suspense and doubtful, there arose sloth and indifference, and avarice possessed them, so that they despised the temple of God. But he says now that during that short time God often spoke to them by his Prophets with the view of correcting their delay and tardiness, for the Prophet mentions here as it were but one day, for the purpose of expressing how short the time had been. Less excusable then was their sloth, since God daily spoke to them and confirmed by new Prophets what the former ones had said. ⁸⁴⁸⁴     The verse may be thus rendered—
   Thus saith Jehovah of hosts,
Strengthened be your hands,
Who hear in these days
Those very words from the mouth of the Prophets,
Which ye heard in the day of founding the house
Of Jehovah of Hosts, the temple, that it might be built.
   As in a former instance, chapter 2:4, [אלה], repeated, should be rendered “these” and “those.” Blayney borrows after “which” the verb “ye heard,” from the former line; but Henderson considers [דברו] to be understood, “which were spoken.” The former is the most obvious. — Ed.