Zacarias 1:12-13

DISCOURSE: 1239
CHRIST’S INTERCESSION FOR JERUSALEM

Zacarias 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? And the Lord answered the angel that talked with me with good words, and comfortable words.

TO the ancient prophets revelations were often made by visions. It was in a vision by night that this communication respecting God’s designs towards Jerusalem was made to the Prophet Zechariah. There were presented to his view “a Man riding upon a red horse, standing amongst myrtle-trees in a bottom: and behind him a number of others, on red horses, and speckled, and white [Note: ver. 8.].”. The “myrtletrees in the bottom” represented the Lord’s people in a low and debased state. “The Man on the red horse standing among them” was the Lord Jesus Christ (as we shall see more fully in the sequel); and “those on other horses behind him” were angels attendant on him, to execute his will. The prophet, anxious to know who these attendants were, asked the question, and gained from the Man (who is also called “the Angel”) the desired information; namely, that they were beings, “whom Jehovah had sent to walk to and fro through the earth,” and to bring him intelligence respecting the state of its inhabitants. These attendant angels being then interrogated respecting the result of their inquiries, informed the Man, the Lord Jesus Christ, that “all the earth was sitting still and at rest [Note: ver. 9–11.].” Upon this, “the Man,” “the Angel,” the Lord Jesus Christ, poured forth before his heavenly Father his intercession in behalf of Jerusalem under her present desolate condition, entreating that mercy might at last be vouchsafed unto her: and by his Father he is “answered with good words, and comfortable words.”

The two points then for our consideration are,

I. The Angel’s intercession—

“The Angel” is no other than the Lord Jesus Christ—
[“The Man,” and “the Angel,” are evidently the same person, even the Angel of the Covenant, who on many occasions, whilst he assumed the appearance of a “man,” demonstrated himself to be of a superior order of Beings, even an angel, yea, and superior also to all the angelic host, even God himself, who had condescended to take on him the human and angelic appearance, in order to manifest himself to his people in a way suited to the weakness of their corporeal and mental faculties. It was in this way that he appeared to Jacob, wrestling with him as a man, and an angel, yet blessing him as God [Note: Compare Gênesis 32:24. with Oséias 12:3. See also Josué 5:13.]. The Prophet Zechariah also speaks of him in another place as “the Man, that was Jehovah’s fellow,” or equal [Note: Zacarias 13:7].

As the great Advocate of his people, he intercedes for them on all occasions, yea, “ever liveth on purpose to make intercession for them:” and in the passage before us he prophetically and mystically proclaimed his future office, which in our nature he should execute at the right hand of God.]
His intercession was for the restoration of God’s favour to his chosen people—
[Though the Jews had returned from Babylon, yet had they not in any degree recovered from the desolations which had been spread through their whole country. The rebuilding of their temple, though begun, had been for some time suspended; and no prospect remained of their recovering their former prosperity, unless God by his special providence should interpose for them, and, by a richer effusion of his grace, stir them up to the exertions that were necessary for the occasion. The time was now particularly favourable: the attendant angels, whom he had sent forth to explore the state of the world, had brought word, “The whole earth was still, and at rest;” and consequently there was no just reason to fear those powerful interruptions which they had hitherto experienced: and, if other nations were prospering, how painful was it to see Jerusalem excluded from participating the blessings which were diffused all around her! Already had she endured the indignation of God during the space of threescore and ten years: it might be hoped therefore, that now, at last, the season was arrived when she should once more experience the blessedness of his favour.
Whilst we contemplate this intercession for the Jews at that period, how strongly are we reminded of our duty towards them at this time, when they have borne the indignation of Jehovah, not for seventy, but seventeen hundred, years; and when, so far from being restored to their country, they are still scattered over the face of the whole earth! The state of peace too which Europe now enjoys, leave us at liberty to seek their welfare in a way which was scarcely practicable in the midst of war. Our attention now may be more deeply fixed on them, and our means be more liberally employed in their service. And shall we neglect to improve the opportunity? Shall we see all the nations recovering from their distresses, and feel no desire to impart blessings to God’s ancient people, who are still in as disconsolate a state as ever? Does not gratitude to God, and love to immortal souls, demand this at our hands? Methinks the present circumstances of the world afford us an occasion, not unlike to that which the Samaritan woman enjoyed, when conversing with Jesus; who said to her, “If thou hadst known who it is that saith to thee, Give me to drink, thou wouldest have asked of Him, and He would have given thee living water [Note: João 4:10.]. Yes, if we duly appreciated the benefits we now enjoy, we should labour to improve them, for the spiritual welfare of ourselves, and of all around us.]

What success we might hope for is manifest from the whole tenour of,

II.

Jehovah’s answer—

“The Lord answered the Angel with good and comfortable words.”
What this answer was, we are afterwards more distinctly informed—
[The Angel who had interceded, kept not the answer within his own bosom, but imparted it to the prophet, and commanded him to communicate it to the people, for whom the intercession had been made. In substance it was this; That God had determined to restore Jerusalem; and that, notwithstanding her condition was in appearance hopeless, it should become more prosperous than at any period of her former history. As for those who had oppressed her, or were now at ease and regardless of her welfare, he was “sore displeased with them,” and would require it at their hands: but Jerusalem herself should yet become the joy of the whole earth, enriched and comforted with all imaginable blessings [Note: ver. 14–17].

The promises contained in this answer, doubtless have a primary reference to Judζa at that time: but they also look forward to a period yet future, when the Jews shall return from their present dispersion, and be re-established in their own land. A beautiful description of that period is given in a subsequent chapter of this prophecy [Note: Zacarias 8:2.] — — — as also in numberless other passages of Holy Writ [Note: See Jeremias 30:3; Jeremias 30:9; Jeremias 30:17; Jeremias 31:3.] — — —]

Say now whether these be not “good words, and comfortable words?”
[The re-establishment of the Jews in their own land at that time, and the restoration of divine worship in the midst of them, was an unspeakable blessing, for which no adequate thanks or praise could be rendered. But what will their future restoration be? How replete with happiness to them, and with honour to their God! Taken in connexion too with their spiritual welfare, and the welfare of the whole Gentile world, which will be promoted by it, how utterly will it surpass all human expectation, and all finite conception! Verily, “the light of the moon will in that day be as the light of the sun, and the light of the sun seven-fold, as the light of seven days.” Let the promises then that relate to it be “good” in our estimation, and a source of “comfort” to all our souls.]

From hence we may see,
1.

What encouragement we have to pray for our own souls—

[Alas! in what a low state is even the Christian world! Scarcely, if at all, are the generality of Christians in a better condition than the Jews themselves: the same neglect of God, the same worldly and carnal habits, the same indifference to the concerns of the soul, are found amongst the one as the other. For the most part, we are in the very same predicament as they were previous to the establishment of the Gospel among the Gentiles. They rested in the law, and made their boast of God, and, in consequence of their possessing a revelation of his will, assumed the high-sounding titles of ‘guides of the blind, instructors of the foolish, teachers of babes;’ and yet, though professing to be teachers of others, they taught not themselves, and, whilst making their boast of the law, through breaking the law they dishonoured God [Note: Romanos 2:17.]. Thus do we act in relation to the Gospel. We glory over the Jews who are ignorant of the Messiah whom we worship; and yet, in point of pure morality and solid piety, we are not a jot superior to them. Nevertheless, if we implored mercy at the hands of God in the name and for the sake of our Lord and Saviour Jesus Christ, we should assuredly obtain an answer of peace. O what good and comfortable words does the Gospel contain! What exceeding great and precious promises are there made to every true penitent! Will Christ ever cast out one of this description? Never. Is there to be found so much as one single word in all the Bible that should prove a source of discouragement to such a character? No, not one; on the contrary, if there were but one such being in the universe, God would fix his eyes upon him with pleasure, and press him to his bosom with more than parental kindness. Call then upon Him, whoever thou art that mournest thy low condition; and know, that, as sure as ever thou humblest thyself before God, thou shalt be exalted in due time.]

2. What encouragement we have to intercede for the Church of God—

[Whether we contemplate the state of the Jews or Gentiles, we find equal need to importune God in their behalf. Even the Christian world are far from being in that state of purity and blessedness which their superior privileges authorize them to expect. We should therefore lay to heart the state of the world around us: “our eyes should be as a fountain of tears, to run down day and night” in behalf of the myriads who are perishing in their sins. We should implore of God to take to him his great power, and reign amongst us, and to hasten the season when “all the kingdoms of the world shall become the kingdom of our Lord and of his Christ.” Our blessed Lord teaches us to make it a part of our daily prayer, and never to approach our God without saying, “Thy kingdom come.” Did we but thus plead with God from day to day, what might we not hope for? Verily, our prayer should not go forth in vain: nor should it be with “good and comfortable words” only that God would answer us, but with an abundant effusion of his Spirit, as in the days of old. Then should “a little one become a thousand, and a small one a strong nation; for the Lord would hasten it in his time [Note: Isaías 60:22.].”]