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,
Ver. 1. In the eight month, in the second year of Darius] Two months after Haggai began to prophesy. See Trapp on " Hag 1:1 " These two prophets did jointly together reprove the Jews for their sloth in rebuilding the temple, and incite them to set forward the work, Ezra 5:1, contributing their utmost help thereunto, Zechariah 1:2. They were also a singular help the one to the other, in the execution of their office. For "two are better than one"; and why, see Ecclesiastes 4:9. See Trapp on " Ecc 4:9 " For which cause also Christ sent out first the twelve, and then the seventy, by two and two, Mar 6:7 Luke 10:1. So Paul and Barnabas were sent abroad; the two faithful witnesses, Revelation 11:8. Sυν τε δυ ερχομενω, as the poet speaks of Ulysses, and Diomedes sent to fetch in the palladium. a One good man may be an angel to another (as Bradford was to his fellow martyr, Dr Taylor), nay, a god to another, as Moses was to Aaron, Exodus 4:16. And for others; in the mouth of two or three witnesses a truth is better believed by them; and a twisted cord not easily broken. Haggai lays down the mind of God to the people more plainly in direct and downright terms; Zechariah flies a higher pitch, abounding with types and visions; and is therefore worthily reckoned among the abstrusest and profoundest penmen of Holy Scripture, Prae caeteris obscurus est, profundas, varius, prolixus, et aenigmaticus (Cor. a Lapide). For it must be understood (and let it here be prefaced) that albeit all Scripture is given by inspiration of God, and is profitable to instruct, 2 Timothy 3:16, pure, precious, and profitable, every leaf, line, and letter of it, Psa 12:6 Proverbs 30:5; yet, between Scripture and Scripture there is no small difference; some pieces of God's Book for their antiquity, and some other for their obscurity, do justly challenge our greater attention and industry. Of the former sort, famous for their antiquity, are the five Books of Moses, whom Theodoret fitly calleth the great Ocean of divinity (τον της Yεολογιας ωκεανον), the fountain of the following Scriptures. Of the second sort, noted for their difficulty, and that will not be acquainted with us but upon further suit, some are hard through their fulness of matter in fewness of words, as the poetical books, wherein (no doubt) the verse also hath caused some cloud: and others again, by the sublimity of the subject they handle; such as are the Books of Ezekiel, and Daniel, and this of Zechariah, who is totus fere symbolicus, the whole is to take symbolically and is much followed by St John in his Revelation. Hence Jerome in his prologue to this prophet saith, Ab obscuris ad obscuriora transimus, et cum Mose ingredimur ad nubem et caliginem. Abyssus abyssum invocat. We pass from dark prophecies to that which is much more dark; and with Moses we are entering into the cloud and thick darkness. Here one deep calleth upon another. And, being in a labyrinth, we hope to get out by Christ's golden clue; concerning whose passion, resurrection, and glory, he speaketh more like an evangelist than a prophet, and may therefore be rightly styled, The evangelical prophet.
Came the word of the Lord unto Zechariah, the son of Berechiah] Therefore the same that our Saviour speaketh of Mat 23:35 Luke 11:51, though I once thought otherwise, after Jerome, Luther, Calvin, Beza, Glassius, Grotius. But, 1. the name of his father, Berechiah; 2. the manner of Christ's account (reckoning from Abel, the first martyr, to this, penultimus prophetarum, last, save one, of the prophets, and last of all that was slain by the Jews, after the rebuilding of the temple, whither, being assaulted, he ran for sanctuary), easily persuades me to alter mine opinion. As for those that hold that our Saviour there speaketh of Zacharias, the father of John Baptist, Luke 1:59, slain by the Jews, because he preached Virginis partum et Christi ortum, Christ born of a virgin, Baronius, Tolet, and others, as they affirm it without reason, so they may be dismissed without refutation. Hoc, quia de scripturis non habet authoritatem, eadem facilitate contemnitur, qua probatur, saith Jerome.
The son of Iddo the prophet] Whether the word prophet be to be referred to Zechariah or to Iddo is uncertain. That there was a prophet Iddo we read, and Zechariah might well be of his line, after many descents, 2 Chronicles 12:15. He is here mentioned (as also Ezr 5:1) ut nepoti suo Zachariae nomen et decus conciliet, for an honour to his ab-nephew, Zechariah; according to that of Solomon, "The glory of children are their fathers," to wit, if they be godly and religious, Proverbs 17:6. What an honour was it to Jacob that he could swear by the fear of his father Isaac! to David, that he could say, "Truly, Lord, I am thy servant, I am thy servant, the son of thine handmaid!" Psalms 116:16; to Timothy, that he had such a mother as Lois, such a grandmother as Eunice! 2 Timothy 1:5; to the children of the elect lady, to the posterity of Latimer, Bradford, Ridley, and other of those men of God, who suffered for the truth! If the degenerate Jews so boasted of Abraham, their father, John 8:33 Matthew 3:9, how much more might Zechariah (no degenerate plant, no bastardly brood, as they were, Matthew 12:39, γενεα μοιχαλις) boast and bear himself bold on his lather, Berechiah (the blessing of God), and his grandfather, Iddo (God's witness, confessor, or ornament), since he trod in their holy steps, and was adorned with their gifts and virtues! The Papists brag much of Peter, and other apostles, their founders and predecessors; but this is but an empty title, to talk of personal succession (which yet cannot be proven), unless they could also show us their gifts and graces, as all the world may see they cannot. We read of a painter who, being blamed by a cardinal for colouring the visages of Peter and Paul too red, tartly replied that he painted them so, as blushing at the lives of their successors.
a Gr. and Lat. Myth. The image of the goddess Pallas, in the citadel of Troy, on which the safety of the city was supposed to depend, reputed to have been thence brought to Rome. ŒD