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. The Prophet's design must be here observed; for first he reminds the faithful that there was no reason for them to despair, or to be cast down with sorrow; for celestial angels prayed to God for them, and pleaded for their salvation. This is one thing. But a greater and fuller confirmation is added; for God testifies that he is ready to deliver the Jews, though he does not declare this immediately at first. And here we may remark, that it ought to be sufficient to sustain our hope and patience, when God testifies and affirms that he favors us, and that our salvation is dear to him, however miserable our condition may apparently be. God might indeed have immediately given a real proof to the Jews that the time had come to restore them to full prosperity: this he did not, but only made a promise. He gave words only: but his purpose was, by an actual trial, to prove the patience and obedience of his people, when he said that he had not forgotten his covenant, on which depended all the promises previously made. But the Prophet seems to allude to a prophecy of Isaiah in the fortieth chapter, "Comfort ye my people, saith your God." Isaiah 40:1 The Prophets had been for a long time silent: it was indeed right that the Jews should remain long struggling, as they had for so many years hardened themselves against all threatening, and even despised all God's judgments, according to what is said by Isaiah, "Let us eat and drink, tomorrow we shall die." (Isaiah 22:13.) As then the obstinacy of the people had been so great, it was proper that they should long mourn without comfort. But Isaiah says, that the time would come when God would command his servants to comfort his people again as in former times. Zechariah says now, that God spoke consoling words. We hence learn, that the desires of the godly and the prayer of the angel had been heard; for redemption was now nigh at hand, according to what is said in the hundred and second Psalm, "It is time for thee, O God, to have mercy on Sion, for its time is come;" that is, "The seventy years are completed, which it has pleased thee to assign for our exile." It now follows --

And the Lord answered the angel that talked with me - Either directly, at the intercession of the angel of the Lord, or mediately through an answer first given to him, and by him communicated to the subordinate angel. Neither is expressed.
Good words - As God had promised, "after seventy years shall be accomplished at Babylon, I will visit you and perform My good word unto you, causing you to return to this place" Jeremiah 29:10; and Joshua says, "There failed not ought of any good word which the Lord spake unto the house of Israel" (Joshua 21:43 (45 English) add Joshua 23:14-15).
Comfortable words - Literally, "consolations" (as Isaiah 57:18). Perhaps the Angel who received the message had, from their tender compassion for us, whereby they "joy over one sinner that repenteth" Luke 15:10, a part in these consolations which he conveyed.

The Lord answered the angel - And the angel told the prophet that the answer was gracious and comfortable. This answer is given in the next verse.

And the Lord answered the angel that talked with me,.... See Zac 1:9 what was the effect of Christ's intercession for the people of the Jews, was communicated to a ministering angel, and by him to the Prophet Zechariah:
with good words, and comfortable words; such as would be for the good and comfort of God's people, as follows; see Isaiah 40:1.

the Lord--JEHOVAH, called "the angel of the Lord (Jehovah)" (Zac 1:12).
good words and comfortable words--literally, "words, consolations." The subject of these consolatory words is stated in Zac 1:14, &c.; the promise of full re-establishment, Jeremiah 29:10-11 (compare Isaiah 57:18; Hosea 11:8).