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Zechariah 1 |
King James Version
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Zechariah 1:1 In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
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Zechariah 1:2 The LORD hath been sore displeased with your fathers.
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Zechariah 1:3 Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.
Indeed, God is good to everyone, but he shows his patient endurance especially to those who sin. And if you want to hear a paradoxical statement—paradoxical because it is not customary, but true for the great piety it reveals—listen. God always seems to be severe to the righteous but good to sinners and quick to clemency. He restores the one who sinned and fell and tells him, “Shall not he who falls arise; or he that turns away, shall he not turn back again?” And “Why did that stupid daughter of Judah turn away with a shameless revolting?” And again, “Return to me, and I will return to you.” Elsewhere he assures with an oath the salvation from repentance by much clemency. “ ‘As I live,’ says the Lord, ‘I do not desire the death of a sinner, but that he should turn from his way and live.’ ” To the righteous he says, “If a man achieves every righteousness and truth and later turns from his way and sins, I will not remember his righteousness, but he will die in his sin.” O such strictness toward the righteous! O such abundant forgiveness toward the sinner! He finds so many different means, without himself changing, to keep the righteous in check and forgive the sinner, by usefully dividing his rich goodness.
Free will and God’s grace are simultaneously commended. When God says, “Turn to me, and I will turn to you,” one of these clauses—that which invites our return to God—evidently belongs to our will; while the other, which promises his return to us, belongs to his grace. Here, possibly, the Pelagians think they have justification for their opinion, which they so prominently advance, that God’s grace is given according to our merits. In the east, indeed, that is to say, in the province of Palestine, in which is the city of Jerusalem, Pelagius, when examined in person by the bishop, did not venture to affirm this. For it happened that among the objections which were brought up against him, this in particular was objected, that he maintained that the grace of God is given according to our merits, an opinion which was so diverse from Catholic doctrine and so hostile to the grace of Christ that unless he had anathemized it, as laid to his charge, he himself must have been anathemized on its account. He pronounced, indeed, the required anathema upon the dogm;a, but how insincerely his later books plainly show; for in them he maintains absolutely no other opinion than that the grace of God is given according to our merits. Such passages do they collect out of the Scriptures—like the one which I just now quoted, “Turn to me, and I will turn to you”—as if it were owing to the merits of our turning to God that his grace were given us, wherein he himself even turns to us. Now the persons who hold this opinion fail to observe that unless our turning to God were itself God’s gift, it would not be said to him in prayer, “Turn us again, O God of hosts,” and, “You, O God, will turn and quicken us,” and again, “Turn us, O God of our salvation”—with other passages of similar import, too numerous to mention here. For with respect to our coming to Christ, what else does it mean than our being turned to him by believing? And yet he says, “No man can come to me, except it were given to him of my Father.”
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Zechariah 1:4 Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the LORD of hosts; Turn ye now from your evil ways, and [from] your evil doings: but they did not hear, nor hearken unto me, saith the LORD.
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Zechariah 1:5 Your fathers, where [are] they? and the prophets, do they live for ever?
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Zechariah 1:6 But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.
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Zechariah 1:7 Upon the four and twentieth day of the eleventh month, which [is] the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
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Zechariah 1:8 I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that [were] in the bottom; and behind him [were there] red horses, speckled, and white.
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Zechariah 1:9 Then said I, O my lord, what [are] these? And the angel that talked with me said unto me, I will shew thee what these [be].
“I will hear what the Lord God proclaims in me.” The prophet is praying for the people and speaks while God is speaking in him: “I will listen to what the Lord God is proclaiming in me.” You perceive that God does not speak in the ears but in the heart, as Zechariah says: “The angel who spoke in me answered me.” The angel is understood to be our Lord, who is proclaiming the will of the Father and who, in Isaiah, is called the angel of the great counsel. I will listen to the voice of the Lord God within me; I shall attend with the ear of my heart that I may hear what the Lord God speaks in me. Homilies on the Psalms, Alternate Series
Likewise, who will tell with what bodies angels appear to people, in such fashion as not to be visible but to be tangible? And again how, not through tangible corporeality but by spiritual power, angels produce certain visions, not to the eyes of the body but to those of the spirit or the mind, or can utter speech, not of the ear from without, but within the soul of humans, being themselves placed there, as is written in the book of the prophets: “And the angel that spoke in me said to me” (for what the prophet says is not “that spoke to me,” but “in me”)…. They appear also in sleep and speak through dreams (for we read in the Gospel: “Behold, an angel of the Lord appeared to him in a dream, saying”). These methods of communication tend to show that the angels have intangible bodies, and make it a very difficult question how the patriarchs could wash the feet of angels, and how Jacob could wrestle with an angel in contact so unmistakable. Asking these questions and answering them with such guesses as we can is not a useless exercise for the mind, if the discussion is kept within bounds and if those who take part avoid the error of thinking they know what they do not know. For what need is there of affirming or denying or making nice distinctions about these and similar matters, when ignorance of them imputes no blame? Enchiridion
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Zechariah 1:10 And the man that stood among the myrtle trees answered and said, These [are they] whom the LORD hath sent to walk to and fro through the earth.
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Zechariah 1:11 And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.
“And the devil came with them.” What are you saying? “With the angels?” He who rebelled, who dishonored himself? Do not worry, my dear; this is an image, a figure. It is like another passage in the [First] Book of Kings, where it is said, “And there came forth an evil spirit, and the Lord said, ‘Who will deceive Ahab?’ ” And the spirit responded: “I will deceive him,” and he indicates it in such a way. The Scripture often takes on an anthropomorphic character…. The angels came, according to the text, and the devil came with them having compassed the earth and walked around in the subcelestial regions. What do we understand by that? That the earth is filled with demons and angels, and that both are under the power of God; and that the angels present themselves before God, from whom they receive orders; and that the devil can do nothing to please himself, if he has not received permission for it from above. For if he has totally rejected the bridle and is no longer in service to God, he is not in the least held back by fear as by a bit which restrains him from using his own power. But note this: whereas the angels present themselves as servants who render an account to him of their doings, as one can see in Zechariah, the devil has nothing to say to him. Consequently the expression “he came with them” means nothing else but that he too is dependent on God…. What does the expression therefore signify? It signifies that he is with them in the world. In the same way as deceitful people and good people are mixed, so are the angels and the demons.
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Zechariah 1:12 Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?
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Zechariah 1:13 And the LORD answered the angel that talked with me [with] good words [and] comfortable words.
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Zechariah 1:14 So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy.
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Zechariah 1:15 And I am very sore displeased with the heathen [that are] at ease: for I was but a little displeased, and they helped forward the affliction.
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Zechariah 1:16 Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem.
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Zechariah 1:17 Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.
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Zechariah 1:18 Then lifted I up mine eyes, and saw, and behold four horns.
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Zechariah 1:19 And I said unto the angel that talked with me, What [be] these? And he answered me, These [are] the horns which have scattered Judah, Israel, and Jerusalem.
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Zechariah 1:20 And the LORD shewed me four carpenters.
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Zechariah 1:21 Then said I, What come these to do? And he spake, saying, These [are] the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up [their] horn over the land of Judah to scatter it.
