Zechariah 5-8

transgressors of the law shall be extirpated from Judea.

flying roll--of papyrus, or dressed skins, used for writing on when paper was not known. It was inscribed with the words of the curse (De 27:15-26; 28:15-68). Being written implied that its contents were beyond all escape or repeal (Eze 2:9). Its "flying" shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen (Zec 5:2). Being open to all, none could say in excuse he knew not the law and the curses of disobedience. As the previous visions intimated God's favor in restoring the Jewish state, so this vision announces judgment, intimating that God, notwithstanding His favor, did not approve of their sins. Being written on both sides, "on this and on that side" (Zec 5:3) [Vatablus] connects it with the two tables of the law (Ex 32:15), and implies its comprehensiveness. One side denounced "him that sweareth falsely (Zec 5:4) by God's name," according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbor.

length ... twenty cubits ... breadth ... ten cubits--thirty feet by fifteen, the dimensions of the temple porch (1Ki 6:3), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies the great number of the curses contained. The Hebrew for "roll" or "volume" is used of the law (Ps 40:7).

curse ... earth--(Mal 4:6). The Gentiles are amenable to the curse of the law, as they have its substance, so far as they have not seared and corrupted conscience, written on their hearts (Ro 2:15). cut off--literally, "cleared away." as on this side ... as on that side--both sides of the roll [Vatablus]. From this place ... from this place (repeated twice, as "the house" is repeated in Zec 5:4) [Maurer]; so "hence" is used, Ge 37:17 (or, "on this and on that side," that is, on every side) [Henderson]. None can escape, sin where he may: for God from one side to the other shall call all without exception to judgment [Calvin]. God will not spare even "this place," Jerusalem, when it sins [Pembellus]. English Version seems to take Vatablus' view. according to it--according as it is written.

The "theft" immediately meant is similar sacrilege to that complained of in Ne 13:10; Mal 3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with God's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Mal 3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see Pr 30:9). enter ... the house--In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure. consume ... timber ... stones--not leaving a vestige of it. So the "stones" and "timber" of the house of a leper (type of the sinner) were to be utterly removed (Le 14:15; compare 1Ki 18:38).

idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. The ephah is the Hebrew dry measure containing about a bushel, or seven and a half gallons. Alluding to the previous vision as to theft and perjury: the ephah which, by falsification of the measure, they made the instrument of defrauding, shall be made the instrument of their punishment [Grotius]. Compare "this is their resemblance" (Zec 5:6), that is, this is a representation of what the Jews have done, and what they shall suffer. Their total dispersion ("the land of Shinar" being the emblem of the various Gentile lands of their present dispersion) is herein fortetold, when the measure (to which the ephah alludes) of their sins should be full. The former vision denounces judgment on individuals; this one, on the whole state: but enigmatically, not to discourage their present building [Pembellus]. Rather, the vision is consolatory after the preceding one [Calvin]. Idolatry and its kindred sins, covetousness and fraud (denounced in the vision of the roll), shall be removed far out of the Holy Land to their own congenial soil, never to return (so Zec 3:9; Isa 27:9; 52:1; 60:21; Jer 50:20; Zep 3:13). For more than two thousand years, ever since the Babylonian exile, the Jews have been free from idolatry; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ.

went forth--The interpreting angel had withdrawn after the vision of the roll to receive a fresh revelation from the Divine Angel to communicate to the prophet.

This is their resemblance--literally, "eye" (compare Eze 1:4, 5, 16). Hengstenberg translates, "Their (the people's) eye" was all directed to evil. But English Version is better. "This is the appearance (that is, an image) of the Jews in all the land" (not as English Version, "in all the earth"), that is, of the wicked Jews. This--Here used of what was within the ephah, not the ephah itself.

lifted up--The cover is lifted off the ephah to let the prophet see the female personification of "wickedness" within, about to be removed from Judea. The cover being "of lead," implies that the "woman" cannot escape from the ponderous load which presses her down. talent--literally, "a round piece": hence a talent, a weight of one hundred twenty-five pounds troy. woman--for comparison of "wickedness" to a woman, Pr 2:16; 5:3, 4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.

wickedness--literally, "the wickedness": implying wickedness in its peculiar development. Compare "the man of sin," 2Th 2:3. cast it--that is, her, Wickedness, who had moved more freely while the heavy lid was partially lifted off. weight--literally, "stone," that is, round mass.

The agents to carry away the "woman" are, consistently with the image, "women." God makes the wicked themselves the agents of punishing and removing wickedness. "Two" are employed, as one is not enough to carry such a load [Maurer]. Or, the Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judah [Henderson]. As two "anointed ones" (Zec 4:14) stand by the Lord as His ministers, so two winged women execute His purpose here in removing the embodiment of "wickedness": answering to the "mystery of iniquity" (the Septuagint here in Zechariah uses the same words as Paul and "the man of sin," whom the Lord shall destroy with the spirit of His mouth and the brightness of His coming, 2Th 2:3, 7, 8). Their "wings" express velocity. The "stork" has long and wide wings, for which reason it is specified; also it is a migratory bird. The "wind" helps the rapid motion of the wings. The being "lifted up between heaven and earth" implies open execution of the judgment before the eyes of all. As the "woman" here is removed to Babylon as her own dwelling, so the woman in the Apocalypse of St. John is Babylon (Re 17:3-5).

To build ... house in ... Shinar--Babylonia (Ge 10:10), the capital of the God-opposed world kingdoms, and so representing in general the seat of irreligion. As the "building of houses" in Babylon (Jer 29:5, 28) by the Jews themselves expressed their long exile there, so the building of an house for "wickedness" there implies its permanent stay. set ... upon her own base--fixed there as in its proper place. "Wickedness" being cast out of Judah, shall for ever dwell with the antichristian apostates (of whom Babylon is the type), who shall reap the fruit of it, which they deserve.

four chariots--symbolizing the various dispensations of Providence towards the Gentile nations which had been more or less brought into contact with Judea; especially in punishing Babylon. Compare Zec 6:8 ("the north country," that is, Babylon); Zec 1:15; 2:6. The number "four" is specified not merely in reference to the four quarters of the horizon (implying universal judgments), but in allusion to the four world kingdoms of Daniel. from between two mountains--the valley of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Zion and Moriah, where the Lord is (Zec 2:10), and whence He sends forth His ministers of judgment on the heathen [Maurer]. The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gentile world powers. The chariot is the symbol of war, and so of judgments. of brass--the metal among the ancients representing hard solidity; so the immovable and resistless firmness of God's people (compare Jer 1:18). Calvin explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly till the fit time, as it were between lofty mountains; the chariots are the various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to the number of the "olive trees" (Zec 4:3); the allusion to the "two mountains" near the temple is not necessarily excluded in this view. Henderson explains them to be the Medo-Persian kingdom, represented by the "two horns" (Da 8:3, 4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.

red--implying carnage. black--representing sorrow; also famine (Re 6:5, 6; compare Zec 1:8).

white--implying joy and victory [Calvin]. grizzled--piebald. Implying a mixed dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people. bay--rather, "strong" or "fleet"; so Vulgate [Gesenius]. The horses have this epithet, whose part it was to "walk to and fro through the earth" (Zec 6:7). However, the Septuagint and Chaldee agree with English Version in referring the Hebrew to color, not strength.

The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.

four spirits of the heavens--heavenly spirits who "stand before Jehovah" to receive God's commands (Zec 4:14; 1Ki 22:19; Job 2:1; Lu 1:19) in heaven (of which Zion is the counterpart on earth, see on Zec 6:1), and proceed with chariot speed (2Ki 6:17; Ps 68:17) to execute them on earth in its four various quarters (Ps 104:4; Heb 1:7, 14) [Pembellus]. Or, the secret impulses of God which emanate from His counsel and providence; the prophet implies that all the revolutions in the world are from the Spirit of God and are as it were, His messengers or spirits [Calvin].

north country--Babylon (see on Jer 1:14). The north is the quarter specified in particular whence Judah and Israel are hereafter to return to their own land (Zec 2:6; Jer 3:18). "The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the fifth year of his reign (two years after this prophecy) for revolting [Henderson]. The "white" go after the "black" horses to the same country; two sets being sent to it because of its greater cruelty and guilt in respect to Judea. The white represent Darius triumphant subjugation of it [Moore]. Rather, I think, the white are sent to victoriously subdue Medo-Persia, the second world kingdom, lying in the same quarter as Babylon, namely, north. grizzled ... toward the south--that is, to Egypt, the other great foe of God's people. It, being a part of the Græco-Macedonian kingdom, stands for the whole of it, the third world kingdom.

bay--rather, the "fleet" (or "strong"). As the "red" are not otherwise mentioned, the epithet "fleet" (as the Hebrew for "bay" ought to be translated) in Zec 6:3 seems to apply to all four, and here especially to the "red." Their office is to complete hereafter the work already in part executed by the previous three who have stilled Babylon, Medo-Persia, and Græco-Macedonia; namely, to punish finally the last great foe of Israel, the final form assumed by the fourth world kingdom, Rome, which is to continue down to the second advent of Christ. Hence they "walk to and fro through the earth," counterworking Satan's "going to and fro in the earth" (Job 1:7; 2Th 2:8, 9; 1Ti 4:1), in connection with the last awful development of the fourth world kingdom. Their "fleetness" is needed to counteract his restless activity; their red color implies the final great carnage (Eze 39:1-29; Re 19:17, 18, 21).

north ... quieted ... my spirit--that is, caused My anger to rest (Jud 8:3, Margin; Ec 10:4; Eze 5:13; 16:42). Babylon alone of the four great world kingdoms had in Zechariah's time been finally punished; therefore, in its case alone does God now say His anger is satisfied; the others had as yet to expiate their sin; the fourth has still to do so.

The double crown is placed on Joshua's head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah. Compare Heb 6:20; 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.

Take of them of the captivity--Take silver and gold (Zec 6:11) from them. The three named came from Babylon (where some of the exiled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in Zec 6:11, 14, "crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiah shall appear. Heldai--meaning "robust." Called Helem below. Tobijah--that is, "the goodness of God." Jedaiah--that is, "God knows." which are come from Babylon--This clause in the Hebrew comes after "Josiah son of Zephaniah." Therefore, Moore thinks Josiah as well as the three "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English Version is right; or Maurer, "Josiah son of Zephaniah, to whom they are come (as guests) from Babylon." the same day--No time was to be lost to mark the significancy of their coming from afar to offer gifts to the temple, typifying, in the double crown made of their gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as the true king and priest.

The high priest wore a crown above the miter (Zec 3:5; Le 8:9). Messiah shall wear many crowns, one surmounting the other (Re 19:12). It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest (Ps 110:4; Heb 5:10). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (Ac 1:6).

Behold, the man--namely, shall arise. Pilate unconsciously spake God's will concerning Him, "Behold the man" (Joh 19:5). The sense here is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah about to be at once king and priest. Joshua could not individually be crowned king, not being of the royal line of David, but only in his representative character. Branch--(See on Zec 3:8; Isa 4:2; Jer 23:5; 33:15). he shall grow up out of his place--retaining the image of a "Branch"; "He shall sprout up from His place," that is, the place peculiar to Him: not merely from Beth-lehem or Nazareth, but by His own power, without man's aid, in His miraculous conception [Henderson]; a sense brought out in the original, "from under Himself," or "from (of) Himself" [Calvin]. Moore makes it refer to His growing lowly in His place of obscurity, "as a tender plant and a root out of a dry ground" (Isa 53:2), for thirty years unknown except as the son of a carpenter. Maurer translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (compare Ex 10:23). The idea in a Branch is that Christ's glory is growing, not yet fully manifested as a full-grown tree. Therefore men reject Him now. build the temple--The promise of the future true building of the spiritual temple by Messiah (Mt 16:18; 1Co 3:17; 2Co 6:16; Eph 2:20-22; Heb 3:3) is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah's superintendence (Eze 40:1-43:27). The repetition of the same clause (Zec 6:13) gives emphasis to the statement as to Messiah's work.

bear the glory--that is, wear the insignia of the kingly glory, "the crowns" (Ps 21:5; 102:16; Isa 52:13). He himself shall bear the glory, not thou, Joshua, though thou dost bear the crowns. The Church's dignity is in her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's house hung upon him" (Isa 22:24). sit--implying security and permanence. priest ... throne--(Ge 14:18; Ps 110:4; Heb 5:6, 10; 6:20; 7:1-28). counsel of peace ... between ... both--Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the peace, or harmonious union, between both the kingly and priestly offices. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty [Jerome]. The peace of the Church, formerly sought for in the mutual "counsels" of the kings and the priests, who had been always distinct, shall be perfectly ensured by the concurrence of the two offices in the one Messiah, who by His mediatorial priesthood purchases it, and by His kingly rule maintains it. Vitringa takes "His throne" to be Jehovah the Father's. Thus it will be, "there shall be ... peace between the Branch and Jehovah" [Ludovicus De Dieu]. The other view is better, namely, "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that it is the plan of infinite "wisdom," whence Messiah is called "Counsellor" (Isa 9:6; Eph 1:8, 11; Heb 6:17). Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man (Lu 2:14; Ac 10:36; Eph 2:13-17). It is only by being pardoned through His atonement and ruled by His laws, that we can find "peace." The royal "throne" was always connected with the "temple," as is the case in the Apocalypse (Re 7:15), because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation [Roos]. Jesus shall come to effect, by His presence (Isa 11:4; Da 7:17), that which in vain is looked for, in His absence, by other means. He shall exercise His power mediatorially as priest on His throne (Zec 6:13); therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; therefore it is limited, forming the dispensation in the fulness of times (Eph 1:10), when God shall gather in one all things in Christ, the final end of which shall be, "God all in all" (1Co 15:24-28).

the crowns shall be to Helem ... a memorial--deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come. Helem, the same as Heldai above. So Hen (that is, "favor") is another name for Josiah (that is, "God founds") above. The same person often had two names.

they ... far off shall ... build--The reason why the crowns were made of gold received from afar, namely, from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiah, King of Israel. This, too, was included in the "peace" spoken of in Zec 6:13 (Ac 2:39; Eph 2:12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Isa 60:9) to the king of the Jews at Jerusalem is intended, to be followed, secondly, by the conversion of the Gentiles from "far off" (Zec 2:11; 8:2-2, 23; Isa 60:10; 57:19). build in the temple--Christ "builds the temple" (Zec 6:12, 13; Heb 3:3, 4): His people "build in the temple." Compare Heb 3:2, "Moses in His house." ye shall know, &c.--when the event corresponds to the prediction (Zec 2:9; 4:9). this shall come to pass, if ye ... obey, &c.--To the Jews of Zechariah's day a stimulus is given to diligent prosecution of the temple building, the work which it was meanwhile their duty to fulfil, relying on the hope of the Messiah afterwards to glorify it. The completion of the temple shall "come to pass," if ye diligently on your part "obey the Lord." It is not meant that their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. They meanwhile are cast away "branches" until they be grafted in again on the Branch and their own olive tree (Zec 3:8; 12:10-12; Mt 23:39; Ro 11:16-24).

Rather than Fasting, Enjoined: Its Reward.

fourth year of ... Darius--two years after the previous prophecies (Zec 1:1, &c.). Chisleu--meaning "torpidity," the state in which nature is in November, answering to this month.

they ... sent unto ... house of God--The Jews of the country sent to the house of God or congregation at Jerusalem. The altar was long since reared (Ezr 3:3), though the temple was not completed till two years afterwards (Ezr 6:15). The priests' duty was to give decision on points of the law (De 17:9; Mt 2:4). Beth-el is here used instead of Beth-Jehovah, because the religious authorities, rather than the house itself (designated "Beth-Jehovah" in Zec 7:3), are intended. The old Beth-el had long ceased to be the seat of idol-worship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (Zec 3:7; Ho 8:1). Maurer makes the "house of God" nominative to "sent." Henderson makes "Beth-el" so. Sherezer--an Assyrian name meaning, "Prefect of the treasury." Regemmelech--meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience. pray before the Lord--literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor (1Sa 13:12).

Should I weep in the fifth month--"I" represents here the people of God (compare Zec 8:21). This rather favors Maurer's view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [Pembellus]. to the prophets--Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (Jer 52:12-14). They ask, Should the fast be continued, now that the temple and city are being restored? separating myself--sanctifying myself by separation, not only from food, but from all defilements (compare Joe 2:16) as was usual in a solemn fast.

Speak unto all--The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion. seventh month--This fast was in memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (2Ki 25:25, 26; Jer 41:1-3). did ye ... fast unto me?--No; it was to gratify yourselves in hypocritical will-worship. If it had been "unto Me," ye would have "separated yourselves" not only from food, but from your sins (Isa 58:3-7). They falsely made the fast an end intrinsically meritorious in itself, not a means towards God's glory in their sanctification. The true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto Me." Before settling questions as to the outward forms of piety (however proper, as in this case), the great question was as to piety itself; that being once settled, all their outward observances become sanctified, being "unto the Lord" (Ro 14:6).

did not ye eat for yourselves?--literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.

Should ye not hear the words--rather, "Should ye not do the words," as their question naturally was as to what they should do (Zec 7:3); "hearing" is not mentioned till Zec 7:12. The sense is, It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in its integrity. Had ye done so then, ye would have had no occasion to institute fasts to commemorate its destruction, for it would never have been destroyed (Zec 7:9-14) [Maurer]. Or, as the Margin, "Are not these the words" of the older prophets (Isa 58:3; Jer 14:12) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye must follow them in suffering. English Version is good sense: Ye inquire anxiously about the fasts, whereas ye ought to be anxious about hearing the lesson taught by the former prophets and verified in the nation's punishment; penitence and obedience are required rather than fasts. the plain--southwest of Jerusalem. They then inhabited securely the region most unguarded.

speaketh--implying that these precepts addressed to their ancestors were the requirements of Jehovah not merely then, but now. We must not only not hurt, but we must help our fellow men. God is pleased with such loving obedience, rather than with empty ceremonies.

imagine evil--that is, devise evil. The Septuagint takes it, Harbor not the desire of revenge (Le 19:18). "Devise evil against one another" is simpler (Ps 36:4; Mic 2:1).

pulled away the shoulder--literally, "presented a refractory shoulder"; an image from beasts refusing to bear the yoke (Ne 9:29, Margin). stopped ... ears--(Isa 6:10; Jer 7:26; Ac 7:57).

hearts ... adamant--(Eze 3:9; 11:19). Lord ... sent in Spirit by ... prophets--that is, sent by the former prophets inspired with His Spirit. therefore ... great wrath--(2Ch 36:16). As they pushed from them the yoke of obedience, God laid on them the yoke of oppression. As they made their heart hard as adamant, God brake their hard hearts with judgments. Hard hearts must expect hard treatment. The harder the stone, the harder the blow of the hammer to break it.

he cried--by His prophets. they cried--in their calamities. I ... not hear--retribution in kind (Pr 1:24-26; Isa 1:15; Mic 3:4).

whirlwind--of wrath (Na 1:3). nations whom they knew not--foreign and barbarous. desolate after them--after their expulsion and exile. It was ordered remarkably by God's providence, that no occupants took possession of it, but that during the Jews' absence it was reserved for them against their return after seventy years. they laid ... desolate--The Jews did so by their sins. The blame of their destruction lay with themselves, rather than with the Babylonians (2Ch 36:21). pleasant land--Canaan. Literally, "the land of desire" (Jer 3:19).

urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity.

jealous for Zion--(Zec 1:14). with great fury--against her oppressors.

I am returned--that is, I am determined to return. My decree to that effect is gone forth. Jerusalem ... city of truth--that is, faithful to her God, who is the God of truth (Isa 1:21, 26; Joh 17:17). Never yet fully fulfilled, therefore still to be so. the mountain of the Lord--(Isa 2:2, 3). holy mountain--(Jer 31:23).

So tranquil and prosperous shall the nation be that wars shall no longer prematurely cut off the people: men and women shall reach advanced ages. The promise of long life was esteemed one of the greatest blessings in the Jewish theocracy with its temporal rewards of obedience (Ex 20:12; De 4:40). Hence this is a leading feature in millennial blessedness (Isa 65:20, 22). for very age--literally, "for multitude of days."

boys and girls playing--implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jer 6:11; 9:21.

However impossible these things just promised by Me seem to you, they are not so with God. The "remnant" that had returned from the captivity, beholding the city desolate and the walls and houses in ruins, could hardly believe what God promised. The expression "remnant" glances at their ingratitude in rating so low God's power, though they had experienced it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Ps 78:19, 20, 41). these days--"of small things" (Zec 4:10), when such great things promised seemed incredible. Maurer, after Jerome, translates, "in those days"; that is, if the thing which I promised to do in those days, seems "marvellous," &c.

save my people from ... east ... west--that is, from every region (compare Ps 50:1; the "West" is literally, "the going down of the sun") to which they are scattered; they are now found especially in countries west of Jerusalem. The dispersion under Nebuchadnezzar was only to the east, namely, to Babylonia. The restoration, including a spiritual return to God (Zec 8:8), here foretold, must therefore be still future (Isa 11:11, 12; 43:5, 6; Eze 37:21; Am 9:14, 15; also Zec 13:9; Jer 30:22; 31:1, 33).

in truth--in good faith, both on their side and Mine: God being faithful to His everlasting covenant and enabling them by His Spirit to be faithful to Him. 9-13. All adversities formerly attended them when neglecting to build the temple: but now God promises all blessings, as an encouragement to energy in the work. hands ... strong--be of courageous mind (2Sa 16:21), not merely in building, but in general, as having such bright prospects (Zec 8:13, &c.). these days--the time that had elapsed between the prophet's having spoken "these words" and the time (Zec 8:10; compare Hag 2:15-19) when they set about in earnest restoring the temple. the prophets--Haggai and Zechariah himself (Ezr 5:1, 2). The same prophets who promised prosperity at the foundation of the temple, now promised still greater blessings hereafter.

before these days--before the time in which ye again proceeded with the building of the temple (Zec 8:9), namely, at the time that the temple lay neglected. no hire for man ... beast--that is, no produce of the field to repay the labor of man and beast on it (Hag 1:6, 9, 10; 2:16). neither ... peace to him that went out or came in--(2Ch 15:5). No one could in safety do his business at home or abroad, in the city or in the country, whether going or returning. because of the affliction--so sorely pressed were they by the foe outside. Maurer translates, "Because of the foe" (Ezr 4:1). every one against ... neighbour--There was internal discord, as well as foes from without.

"But now that the temple has been built, I will not do as I had formerly done to those who returned from Babylon" [Jerome]. Henceforth I will bless you.

seed ... prosperous--that is, shall not fair to yield abundantly (Ho 2:21, 22; Hag 2:19). Contrast with this verse Hag 1:6, 9-11; 2:16. dew--especially beneficial in hot countries where rain is rare.

a curse--As the heathen have made you another name for "a curse," wishing to their foes as bad a lot as yours (Jer 24:9; 29:18); so your name shall be a formula of blessing, so that men shall say to their friend, May thy lot be as happy as that of Judah (Ge 48:20). Including also the idea of the Jews being a source of blessing to the Gentile nations (Mic 5:7; Zep 3:20). The distinct mention of "Judah" and "Israel" proves that the prophecy has not yet had its full accomplishment, as Israel (the ten tribes) has never yet been restored, though individuals of Israel returned with Judah.

I thought--I determined. you--that is, your fathers, with whom ye are one; the Jewish Church of all ages being regarded as an organic whole (compare Hag 2:5; Mt 23:31, 32). repented not--I changed not My purpose, because they changed not their mind (2Ch 36:16). With the froward God shows Himself froward (Ps 18:26). If the threatened punishment has been so unchangeably inflicted, much more will God surely give the promised blessing, which is so much more consonant to His nature (Jer 31:28).

The promised blessings are connected with obedience. God's covenanted grace will lead those truly blessed by it to holiness, not licentiousness. truth to ... neighbour--not that the truth should not be spoken to foreigners too; but He makes it an aggravation of their sin, that they spared not even their brethren. Besides, and above all outward ordinances (Zec 7:3), God requires truth and justice. judgment of ... peace--Equitable decisions tend to allay feuds and produce peace. gates--the place where courts of judicature in the East were held.

all these ... I hate--therefore ye too ought to hate them. Religion consists in conformity to God's nature, that we should love what God loves and hate what God hates.

The prophet answers the query (Zec 7:3) as to the fast in the fifth month, by a reply applying to all their fasts: these are to be turned into days of rejoicing. So Jesus replied to His disciples when similarly consulting Him as to why fasting was not imposed by Him, as it was by John the Baptist. When the Sun of righteousness shines, tears are dried up (Mt 9:15). So hereafter (Isa 35:10).

fast of ... fourth month--On the fourth month of the eleventh year of Zedekiah's reign, on the ninth day, Jerusalem was taken (Jer 39:2; 52:6, 7). It was therefore made a fast day. fifth ... seventh--(See on Zec 7:3; Zec 7:5). tenth--On the tenth month and tenth day, in the ninth year of Zedekiah, the siege began (Jer 52:4). therefore love the truth--or, "only love." English Version is better. God's blessing covenanted to Israel is not made to depend on Israel's goodness: but Israel's goodness should follow as the consequence of God's gracious promises (Zec 8:16, 17; Zec 7:9, 10). God will bless, but not those who harden themselves in sin.

(Isa 2:3; Mic 4:2). Thus saith the Lord of hosts--a preface needed to assure the Jews, now disheartened by the perils surrounding them, and by the humble aspect of the temple. "Unlikely as what follows may seem to you, Jehovah of hosts, boundless in resources, saith it, therefore it shall be so." Just before Christ's coming, a feeling grew up among the heathen of the unsatisfactoriness of their systems of religion and philosophy; this disposed them favorably towards the religion of the Jew, so that proselytes embraced the worship of Jehovah from various parts of Asia; these again were predisposed to embrace Christianity when it was preached to them (Ac 2:9-12, 41). But the full accomplishment of the conversion of the Gentiles foretold here is reserved till "Jerusalem" (Zec 8:22) becomes the center of Christianized Jewry (Ro 11:12, 15).

Let us ... I--manifesting zeal and love: converted themselves, they seek the conversion of others (So 1:4). To exhortation in general ("Let us go"), they add individual example ("I will go"). Or, the change from plural to singular implies that the general consent in religious earnestness leads each individual to decide for God. go speedily--literally, "go, going"; implying intense earnestness. pray--Hebrew, "entreat the face" (Zec 7:2); entreat His favor and grace.

many ... strong nations ... in Jerusalem--In contrast to the few and weak Jews now building the temple and city, then such shall be their influence that many and strong nations shall come to worship Jehovah their God in Jerusalem (Isa 60:3; 66:23).

ten--a definite number for an indefinite. So in Le 22:26; Nu 14:22. of all languages of the nations--that is, of nations of all languages (compare Isa 66:18; Re 7:9). take hold of the skirt--a gesture of suppliant entreaty as to a superior. Compare Isa 3:6; 4:1, on a different occasion. The Gentiles shall eagerly seek to share the religious privileges of the Jew. The skirt with a fringe and blue ribbon upon it (Nu 15:38; De 22:12) was a distinguishing badge of a Jew. God is with you--the effect produced on unbelievers in entering the assemblies of the Church (1Co 14:25). But primarily, that produced on the nations in witnessing the deliverance of the Jews by Cyrus. Finally, that to be produced on the nations by the future grand interposition of Messiah in behalf of His people.

The Scriptures of the Old and New Testament are rolls, in which God has written the great things of his law and gospel; they are flying rolls. God's word runs very swiftly, Ps 147:15. This flying roll contains a declaration of the righteous wrath of God against sinners. Oh that we saw with an eye of faith the flying roll of God's curse hanging over the guilty world as a thick cloud, not only keeping off the sunbeams of God's favour, but big with thunders, lightnings, and storms, ready to destroy them! How welcome then would the tidings of a Saviour be, who came to redeem us from the curse of the law, being himself made a curse for us! Sin is the ruin of houses and families; especially the doing hurt to others and false witness. Who knows the power of God's anger? God's curse cannot be kept out by bars or locks. While one part of the curse of God ruins the substance of the sinner, another part will rest on the soul, and sink it to everlasting punishment. All are transgressors of the law, so we cannot escape this wrath of God, except we flee for refuge to lay hold on the hope set before us in the gospel.

In this vision the prophet sees an ephah, something in the shape of a corn measure. This betokened the Jewish nation. They are filling the measure of their iniquity; and when it is full, they shall be delivered into the hands of those to whom God sold them for their sins. The woman sitting in the midst of the ephah represents the sinful church and nation of the Jews, in their latter and corrupt age. Guilt is upon the sinner as a weight of lead, to sink him to the lowest hell. This seems to mean the condemnation of the Jews, after they filled the measure of their iniquities by crucifying Christ and rejecting his gospel. Zechariah sees the ephah, with the woman thus pressed in it, carried away to some far country. This intimates that the Jews should be hurried out of their own land, and forced to dwell in far countries, as they had been in Babylon. There the ephah shall be firmly placed, and their sufferings shall continue far longer than in their late captivity. Blindness is happened unto Israel, and they are settled upon their own unbelief. Let sinners fear to treasure up wrath against the day of wrath; for the more they multiply crimes, the faster the measure fills.

This vision may represent the ways of Providence in the government of this lower world. Whatever the providences of God about us are, as to public or private affairs, we should see them all as coming from between the mountains of brass, the immoveable counsels and decrees of God; and therefore reckon it as much our folly to quarrel with them, as it is our duty to submit to them. His providences move swiftly and strongly as chariots, but all are directed and governed by his infinite wisdom and sovereign will. The red horses signify war and bloodshed. The black, signify the dismal consequences of war, famines, pestilences, and desolations. The white, signify the return of comfort, peace, and prosperity. The mixed colour, signify events of different complexions, a day of prosperity and a day of adversity. The angels go forth as messengers of God's counsels, and ministers of his justice and mercy. And the secret motions and impulses upon the spirits of men, by which the designs of Providence are carried on, are these four spirits of the heavens, which go forth from God, and fulfil what the God of the spirits of all flesh appoints. All the events which take place in the world spring from the unchangeable counsels of the Lord, which are formed in unerring wisdom, perfect justice, truth, and goodness; and from history it is found that events happened about the period when this vision was sent to the prophet, which seem referred to therein.

Some Jews from Babylon brought an offering to the house of God. Those who cannot forward a good work by their persons, must, as they are able, forward it by their purses: if some find hands, let others fill them. Crowns are to be made, and put upon the head of Joshua. The sign was used, to make the promise more noticed, that God will, in the fulness of time, raise up a great High Priest, like Joshua, who is but the figure of one that is to come. Christ is not only the Foundation, but the Founder of this temple, by his Spirit and grace. Glory is a burden, but not too heavy for Him to bear who upholds all things. The cross was His glory, and he bore that; so is the crown an exceeding weight of glory, and he bears that. The counsel of peace should be between the priest and the throne, between the priestly and kingly offices of Jesus Christ. The peace and welfare of the gospel church, and of all believers, shall be wrought, though not by two several persons, yet by two several offices meeting in one; Christ, purchasing all peace by his priesthood, maintaining and defending it by his kingdom. The crowns used in this solemnity must be kept in the temple, as evidence of this promise of the Messiah. Let us not think of separating what God has joined in his counsel of peace. We cannot come to God by Christ as our Priest, if we refuse to have him rule over us as our King. We have no real ground to think our peace is made with God, unless we try to keep his commandments.

If we truly desire to know the will of God in doubtful matters, we must not only consult his word and ministers, but seek his direction by fervent prayer. Those who would know God's mind should consult God's ministers; and, in doubtful cases, ask advice of those whose special business it is to search the Scriptures. The Jews seemed to question whether they ought to continue their fasts, seeing that the city and temple were likely to be finished. The first answer to their inquiry is a sharp reproof of hypocrisy. These fasts were not acceptable to God, unless observed in a better manner, and to better purpose. There was the form of duty, but no life, or soul, or power in it. Holy exercises are to be done to God, looking to his word as our rule, and his glory as our end, seeking to please him and obtain his favour; but self was the centre of all their actions. And it was not enough to weep on fast days; they should have searched the Scriptures of the prophets, that they might have seen what was the ground of God's controversy with their fathers. Whether people are in prosperity or adversity, they must be called upon to leave their sins, and to do their duty.

God's judgements upon Israel of old for their sins, were written to warn Christians. The duties required are, not keeping fasts and offering sacrifices, but doing justly and loving mercy, which tend to the public welfare and peace. The law of God lays restraint upon the heart. But they filled their minds with prejudices against the word of God. Nothing is harder than the heart of a presumptuous sinner. See the fatal consequences of this to their fathers. Great sins against the Lord of hosts, bring great wrath from his power, which cannot be resisted. Sin, if regarded in the heart, will certainly spoil the success of prayer. The Lord always hears the cry of the broken-hearted penitent; yet all who die impenitent and unbelieving, will find no remedy or refuge from miseries which while here they despised and defied, but which they then will not be able to bear.

The sins of Zion were her worst enemies. God will take away her sins, and then no other enemies shall hurt her. Those who profess religion must adorn their profession by godliness and honesty. When become a city of truth and a mountain of holiness, Jerusalem is peaceable and prosperous. Verses #(4, 5), beautifully describe a state of great outward peace, attended with plenty, temperance, and contentment. The scattered Israelites shall be brought together from all parts. God will never leave nor forsake them in a way of mercy, for this he has promised them; and they shall never leave nor forsake him in a way of duty, as they have promised him. These promises were partly fulfilled in the Jewish church, betwixt the captivity and the time of Christ's coming; and they had fuller accomplishment in the gospel church; but the full import must be as to the future times of the Christian church, or the future restoration of the Jews. With men this is impossible, but with God all things are possible; so far are God's thoughts and ways above ours. In the present low state of vital godliness, we can hardly conceive that so complete a change can be made; but a change thus extensive and glorious, can be brought to pass by the almighty power of the new-creating Spirit, in less time than he was pleased to employ in creating the world. Let the hands of all who labour in the cause of the gospel be strong, serving the Lord in true holiness, assured that their labour shall not be in vain.

Those only who lay their hands to the plough of duty, shall have them strengthened with the promises of mercy: those who avoid their fathers' faults have the curse turned into a blessing. Those who believed the promises, were to show their faith by their works, and to wait the fulfilment. When God is displeased, he can cause trade to decay, and set every man against his neighbour; but when he returns in mercy, all is happy and prosperous. Surely believers in Christ must not trifle with the exhortation to put away lying, and to speak every man peace with his neighbour, to hate what the Lord hates, and to love that wherein he delights.

When God comes towards us in ways of mercy, we must meet him with joy and thankfulness. Therefore be faithful and honest in all your dealings; and let it be a pleasure to you to be so, though thereby you come short of the gains others get dishonestly; and, as much as in you lies, live peaceably with all men. Let the truths of God rule in your heads, and let the peace of God rule in your hearts. Thus the ancient servants of God drew the notice of heathen neighbours, whose prejudices were softened. A great increase to the church shall be made. Hitherto the Jews had been prone to learn the idolatries of other nations: what more unlikely than that they should teach religion to their conquerors, and to all the principal nations of the earth! Yet this is expressly foretold, and it came to pass. Hitherto the prophecy has been wonderfully fulfilled, and no doubt future events will explain it further. It is good to be with those who have God with them; if we take God for our God, we must take his people for our people, and be willing to take our lot with them. But let not any one think that mere zeal, either for Jews or Gentiles, will stand in the place of personal religion. Let us be living epistles of Christ, known and read of all men, so that others may wish to go with us, and to have their portion with us in the realms of bliss.