We here learn what we have already stated, – that Haggai and Zechariah were by God joined together, that they might confirm each other’s doctrine, for they had to do with a refractory people: besides, the people had to endure hard and arduous trials, so that they needed more than a common testimony…

Angry was Jehovah with anger against your fathers The Prophet here refers to the severity of the punishment with which the Jews had been visited, in order that posterity might know that God, who so rigidly punishes the despisers of his word and instruction, ought not to be provoked.

It then follows, Thou shalt say to them, Return ye to me, and I will return to you The Prophet now expresses more clearly for what purpose he had spoken of God’s vengeance, with which he had visited his chosen people, even that their posterity might take heed to themselves; for the common proverb,…

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…

In what we considered yesterday Zechariah reminded the Jews of the conduct of their fathers, in order that they might not, by their continued sins, bring on themselves new punishments.

He then immediately adds, But my words and my statutes which I have committed to my Prophets, have they not laid hold on your fathers? We have seen that he made a concession in the last verse; but here God expressly declares what I have stated – that though men vanish, or are hence removed after a…

Here is related a second prophecy, connected with a vision. At the beginning God alone spoke and gave commission to his Prophet to reprove the Jews: he now confirms the prediction as to the reduction of the city; for to the word is added a vision, which is, as we have seen elsewhere, a sort of…

The Prophet says, that a vision was given him; and he saw a horseman among the myrtles sitting on a red horse; and with him there were horses red, variegated and white, and having no doubt riders. So I understand the passage; for extremely gross is the idea that the horses spoke.

They said that the whole earth was then quiet, that is, the countries bordering on Judea, or the oriental regions. Hence a greater confidence might be entertained by the Jews, for with the prayer of the angel is connected a complaint – “God of hosts, what is thy purpose?” that is, “Is it thy will…

The Prophet now shows that the angel who was his guide and teacher, became even a suppliant before God in behalf of the welfare of the Church. Hence the probable opinion is, that this angel was Christ the Mediator.

The Prophet shows here, that though God did not immediately on the first day stretch forth his hand to the miserable Jews, he was yet propitious to them. But we must notice, that God speaks only, and does not yet manifest his power.

Zechariah now mentions the chief consolation to which he had referred; for it would not have been sufficient to say in general, and in a few words without explanation, that God gave a kind answer to the angel. For we know how strong were those temptations with which the faithful had to struggle.

God here obviates the doubt which might have easily crept into the minds of the godly. “Why should he then give up the miserable Jews to the will of the Gentiles, and suffer these heathens at the same time to be in a quiet state and to enjoy their pleasures?” This indeed at the first view seemed…

This is a confirmation of the last prophecy, – that God purposed to put an end to his chastisement, as it is said by Isaiah, “They have received at Jehovah’s hand double for all their sins.” For in these words God reminds us that he was satisfied with the punishment he had inflicted on his people,…

I was not able in my last lecture fully to explain the verse in which the Prophet says that he was commanded by the angel to cry again, that God had returned to Jerusalem in mercies.

Now follows another vision, by which God confirms what he had before testified to his Prophet. He then says, that though enemies should on every side rise up against the Church and cause it many troubles, there was yet a remedy in God’s hand, as he would break in pieces all horns by his hammers.

But we must join the latter part, – that God showed also to the Prophet four smiths, for these two visions are connected together. Whosoever then takes only the first part, acts very absurdly, for the meaning of the prophecy will not be thus evident.

And who are these smiths? They are also horns; for they all wish to destroy as much as they can the Church; but God does not permit them; on the contrary he excites them to mutual wars to destroy one another.