Zechariah 1:1-4

CRITICAL NOTES.]

Zechariah 1:2. Sore] Lit. displeased with displeasure, wrath not common, whose greatness is given as a ground for their return.

Zechariah 1:3. Therefore] Lit. and thou sayest, or must say. Return] (cf. Malachi 3:7; James 4:8) Amendment of life and return to work not enough; conversion must be thorough. The threefold “thus saith the Lord,” shows the importance of the admonition, and indicates the boundless power of God.

Zechariah 1:4. Fathers] Warning to shun the example of their predecessors, who were disobedient. Former prophets] before captivity.

HOMILETICS

THE PROPHET’S COMMISSION.—Zechariah 1:1

Zechariah was sent to console and encourage God’s people in distress. But the ground must be prepared Law before gospel, repentance before blessing. Hence in the first words we have the key-note to his message, and the introduction to his labours. In the prophet’s commission we have—

I. Its Divine origin. “The word of the Lord came to him”—his call was Divine not human, real not fanciful; a token of God’s great work among his people, and a guarantee that it would be successfully carried on.

II. Its solemn nature. “Therefore, say unto them,” that God was angry with their fathers, and will be with them if they repent not. The first message is one of warning and judgment. He has to set forth the justice and assert the prerogative of God in the government of the world. Men consider Divine displeasure to be an unreasonable disturbance of their ease, and an impeachment upon the Divine character. But God’s anger is real and terrible. It is visible in providence and in nature. “Wrath and threatening are invariably mingled with love; and in the utmost solitudes of nature, the existence of hell seems to me as legibly declared by a thousand spiritual utterances as of heaven” [Ruskin]. Persistent attempts are made to deny and evade this fact. Sin blinds men, and makes them transfer their own views to God. “Thou thoughtest that I was altogether such an one as thyself: but I will reprove thee” (Psalms 50:21).

III. Its inward pressure. The words in Zechariah 1:2 were delivered to the prophet, and contain the reason for the summons to the people in Zechariah 1:3. “They disclose to us the internal pressure under which he entered upon his office. A due sense of the power of God’s wrath lies at the basis of all true earnestness on the part of his prophets. It is the ‘burning fire shut up in the bones’ (Jeremiah 20:9), which imparts its own vehemence to the message, and produces corresponding conviction in them that hear. We observe it in the Prophet of all prophets, the Saviour himself. His groaning in spirit at the grave of Lazarus, his tears over Jerusalem, show how deeply he felt the terribleness of God’s anger” [Lange]. There is a great demand now for honest, enlightened, and seasonable speech in the Christian ministry. “We cannot but speak the things which we have seen and heard” (Acts 4:20; Job 32:18; Acts 18:5).

THE CALL TO REPENTANCE.—Zechariah 1:3

Like John the Baptist, Zechariah begins his preaching with a call to repentance, and warns the people, by the history of their fathers, that no spiritual privileges will profit them without holiness, but rather will aggravate their guilt and increase their condemnation if they disobey God. He declares to them that no outward profession of religion will avail; that all notions of self-righteousness are offensive to God; and that what he looks for is personal holiness, and a practical discharge of the duties of piety and mercy [Wordsworth].

I. They had need to repent. “Therefore, say unto them, Turn ye.”

1. Their return was defective. God had delivered them from captivity, and stirred them to work; but zeal without real conversion will soon die out. We must give our whole heart to God, leave self-interest behind, and seek nearer access. “Draw nigh to God, and he will draw nigh to you.”

2. Their delay would be dangerous.

(1) Disobedience would be imitation of their fathers. “Be ye not as your fathers.” Precedents have great influence. Men decry good, but follow evil customs. The sin of Jeroboam was held sacred by his successors. But we should be warned by the sins, and deterred by the punishment, of our fathers. “They did not hear nor hearken unto me.”

(2) Disobedience would bring God’s displeasure upon them. God was sore displeased with their fathers, and would be with them if they refused to turn. Heavier scourges were ready, and symptoms of displeasure already appeared in “sowing much” to “bring in little” (Haggai 1:6). God’s dealings with the past are designed to instruct the present generation. “Now all these things happened unto them for ensamples (types): and they are written for our admonition (instruction)” (1 Corinthians 10:11).

II. They had encouragement to repent. “And I will turn unto you, saith the Lord of Hosts.” This promise was a motive and a help to them. The duty would be difficult, if not impossible, but for this encouragement. God is always found of those who seek him. If we desire God to turn to us, we must return to him. The flower turned from the sun can never catch its genial rays.

1. The promise is necessary. We require something positive. “We are saved by hope.” The beginning of religious life and duty is often a kind of venture. Hence failure and turning back.

2. The promise is certain. We have not mere possibility or probability, but certainty; assurance which cannot deceive. “I will.”

3. The promise is confirmed. Israel returned to God, and he returned to them. Manasseh sought the Lord and found him. The prodigal went home and was received. “Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you; for I am merciful, saith the Lord” (Jeremiah 3:12; Malachi 3:7; Ezekiel 18:30).

HOMILETIC HINTS AND SUGGESTIONS

Zechariah 1:4.

1. The advantages of their fathers. “The former prophets” enforced the law, and proclaimed the word of God; exhorted to repentance; and predicted Divine judgments.

2. The guilt of their fathers. “But they did not hear, nor hearken unto me, saith the Lord.” Their guilt aggravated by their privileges. “Unto me.” God was in the voice of prophets, but was despised. “He that receiveth you, receiveth me.” “We learn here that the examples set up as a a shield for wrong-doing are so far from becoming of any weight before God that they enhance our guilt. Yet this folly infatuates many, for the Papists claim their religion to be holy and irreprehensible because it has been handed down by their fathers” [Calvin]. Ancient example and long usage will not justify disobedience (2 Chronicles 26:15) [Fausset].

No mercy without return, and no return without mercy. Haste that you may not be overtaken.

1. Haste, for your day of grace is short, and even the messengers of grace are passing away.
2. If once you are overtaken, your eyes will open too late, and only with trembling lips can you give honour to the Lord [Lange]. Evil ways. The ways and works of the earlier generations are called evil; in the first instance, because they were morally corrupt, and also because they were followed by sore consequences [Lange].

Zechariah 1:3; Zechariah 4:1. Sin creates distance from God. The sinner is alienated in heart, and turned back from God in his works and pursuits.

2. Repentance is a full return to God. Not partial amendment, but entire renunciation of sin, and coming close up to God in reconciliation and fellowship.

3. God calls men to this repentance. “Say unto them.” His voice is heard in the ministry. His judgments rightly studied declare his will, and are often suspended till we return. But some return, and others do not.

ILLUSTRATIONS TO CHAPTER 1

Zechariah 1:2. Turn. Let every man that would avoid a return to his former iniquity, be infinitely careful to avoid every new sin, for it is like a blow to a broken leg, or a burden to a crushed arm. Every little thing disorders the new health and unfinished recovery. [J. Taylor.]