(8.) Immediately on these visions there follows a symbolical act (vi, 9-15). Three Israelites had just returned from Babylon, bringing with them rich gifts to Jerusalem, apparently as contributions to the Tem- ple, and had been received in the house of Josiah the son of Zcphaniah. Thither the prophet is commanded to go — whether still in a dream or not is not very clear — and to employ the silver and the gold of their offer- ings for the service of Jehovah. He is to make of them two crowns, and to place these on the head of Joshua the high-priest — a sign that in the Messiah who should build the Temple the kinglj' and priestly offices shoidd be united. This, however, is expressed somewhat enigmatical-ly, as if king and priest should be perfecth' at one, rather than that the same person should be both king and priest. These crowns, more- over, were to be a memorial in honor of those by whose liberality they had been made, and should serve at the same time to excite other rich Jews still living in Baby- lon to the like liberality. Hence their symbolical pur- pose having been accomplished, they were to be laid up in the Temple.
3. It is remarkable, as has already been noticed, that the question relating to the fast days (vii, 1-3) should have been addressed to priests and prophets conjointly in the Temple. This close alliance between two classes hitherto so separate, and often so antagonistic, was one of the most hopeful circumstances of the times. Still Zechariah, as chief of the prophets, has the decision of this question. Some of the priests, it is evident (ver. 7), were inclined to the more gloomy view; but not so the prophet. In language worthy of his position and his office, language which reminds us of one of the most striking passages of his great predecessor (Isa. Iviii, 5-7), he lays down the same principle that God loves mercy rather than fasting, and truth and righteousness rather than sackcloth and a sad countenance. If they had perished, he reminds them it was because their hearts were hard while they fasted; if they woidd dwell safe- ly, they must abstain from fraud and violence, and not from food (Zech. vii, 4-14).
Again, he forclclls, but not now in vision, the glorious times that arc near at hand when Jehovah shall dwell in the midst of them, and Jerusalem be called a city of truth. He sees her streets thronged by old and yoLUig. her exiles returning, her Temple standing in all its beauty, her land rich in fruitfulness, her people a praise and a blessing in the earth (viii, 1-15). Again, he de- clares that " truth and peace" (ver. 16, 19) are the bul-
ZECHARIAH, BOOK OF lOTl ZECIIAKIAII, BOOK OF
warks of national prosperity. And, onco more revert- ing to the question whicii liad been raised concerning the observance of the fasts, he annotnices, in obedience to the command of Jehovali. not only that the fasts are abolished, but that the days of mourning shall hence- forth be days of joy, the fasts be counted for festivals. His prophecy concludes with a prediction that .Jerusa- lem shall be the centre of religious worship to all na- tions of the earth (ver. l(j-2o\
(II.) The remainder of the book consists of two sec- tions of about equiil length, ch. ix-xi and xii-xiv, each of which has an inscription. They have the general prophetic tone and character, and in sultject they so far harmonize with i-viii that the propliet seeks to comfort .ludah in a season of depression with the hope of a brighter future.
1. In the first section he threatens Damascus and the sea-coast of Palestine with misfortune; but declares that Jerusalem shall be protected, for Jehovah himself shall encamp about her (where ix, 8 reminds us of ii. 5). Her king shall come to her; he shall speak peace to the heathen, so that all weapons of war shall perish ; and his dominion shall be to the ends of the earth. The .lews who are still in captivity shall return to their land ; they shall be mightier than Javan (or (Jreecc); and Ephraim and Judah once more united shall vau(iuish all enemies. Tiie land too shall be fruitful as of old (comp. viii, 12). The Teraphim and the false prophets may indeed have spoken lies; but upon these will the Lord execute judgment, and then he will look with favor upon his people and bring back both Judah and Ephra- im from their captivity. The possession of Gilead and Lebanon is again promised as the special portion of Ephraim : and both Egypt and Assyria shall be broken and humbled.
The prophecy now takes a sudden turn. An enemy is seen approaching from the north, who, having forced the narrow passes of Lebanon, the great bulwark of the northern frontier, carries desolation into the country be- yond. Hereupon the prophet receives a commission from God to feed his flock, which God himself will no more feed because of their divisions. The prophet un- dertakes the office, and makes to himself two staves (naming the one Favor and the other Union), in or- der to tend the flock, and cuts off several evil shepherds whom his soul abhors; but observes, at the same time, that the flock will not be obedient. Hence he throws up his oflice ; he breaks asunder the one crook in token that the covenant of God with Israel was dissolved. A few, the poor of the flock, acknowledged God's hand herein ; and the prophet, demanding the wages of his service, receives thirty pieces of silver, and casts it into the house of Jehovah. At the same time, he sees that there is no hope of union between Judah and Israel, whom he had trusted to feed as one flock, and therefore cuts in pieces the other crook, in token that the broth- erhood between them is dissolved.