Text -- Zechariah 2:1-13 (NET)

Vision Three: The Surveyor

2:1 I looked again, and there was a man with a measuring line in his hand. 2:2 I asked, “Where are you going?” He replied, “To measure Jerusalem in order to determine its width and its length.” 2:3 At this point the angelic messenger who spoke to me went out, and another messenger came to meet him 2:4 and said to him, “Hurry, speak to this young man as follows: ‘Jerusalem will no longer be enclosed by walls because of the multitude of people and animals there. 2:5 But I (the Lord says) will be a wall of fire surrounding Jerusalem and the source of glory in her midst.’” 2:6 “You there! Flee from the northland!” says the Lord, “for like the four winds of heaven I have scattered you,” says the Lord. 2:7 “Escape, Zion, you who live among the Babylonians!” 2:8 For the Lord who rules over all says to me that for his own glory he has sent me to the nations that plundered you– for anyone who touches you touches the pupil of his eye. 2:9 “I am about to punish them in such a way,” he says, “that they will be looted by their own slaves.” Then you will know that the Lord who rules over all has sent me. 2:10 “Sing out and be happy, Zion my daughter! For look, I have come; I will settle in your midst,” says the Lord. 2:11 “Many nations will join themselves to the Lord on the day of salvation, and they will also be my people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you. 2:12 The Lord will take possession of Judah as his portion in the holy land and he will choose Jerusalem once again. 2:13 Be silent in the Lord’s presence, all people everywhere, for he is being moved to action in his holy dwelling place.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 2:1

Ready and prepared to lay out the platform of Jerusalem.

Wesley: Zec 2:2

To take the exact dimensions of it, that it may answer God's promise, and be capable to receive its inhabitants.

Wesley: Zec 2:2

The city which was to be built hereafter.

Wesley: Zec 2:3

Christ, who had so long talked with Zechariah.

Wesley: Zec 2:3

From the midst of the myrtle - trees.

Wesley: Zec 2:4

Christ to that angel who came to meet him.

Wesley: Zec 2:4

Hasten and tell Zechariah.

Wesley: Zec 2:4

The suburbs of it shall be as towns unwalled, for extent and for safety.

Wesley: Zec 2:5

My presence and favour shall make her glorious.

Wesley: Zec 2:6

Ye sleepy Jews.

Wesley: Zec 2:6

Come out from your prisons.

Wesley: Zec 2:6

Make all the haste you can.

Wesley: Zec 2:6

Babylon, which lay north of Canaan.

Wesley: Zec 2:6

As I executed my threats in scattering you, so I will perform my promise, and gather you.

Wesley: Zec 2:7

Accept of thy deliverance.

Wesley: Zec 2:8

After that he is become your glory, I am to avenge you of your enemies.

Wesley: Zec 2:9

Against the nation that doth violence to my people.

Wesley: Zec 2:9

Unto the Jews, who were first spoiled by, and then made servants to them.

Wesley: Zec 2:9

To inform them of my father's will.

Wesley: Zec 2:10

To execute judgments on thine adversaries, and to compleat thy deliverance and salvation.

Wesley: Zec 2:10

This was fulfilled in part to the Jews, but more fully to the gospel church.

Wesley: Zec 2:11

Shall worship the God of Israel.

Wesley: Zec 2:11

When Christ shall come in the flesh, and take down the partition wall.

Wesley: Zec 2:11

The Messiah.

Wesley: Zec 2:12

Claim, recover, possess, and delight in, as a man doth in his paternal inheritance.

Wesley: Zec 2:13

Reverence and adore God, and expect the accomplishment of his word.

Wesley: Zec 2:13

Both Jew and Gentile.

Wesley: Zec 2:13

God is on this work already, and he will not sit down again, 'till he has accomplished his whole work.

JFB: Zec 2:1

The same image to represent the same future fact as in Eze 40:3; 41, 42. The "man" is Messiah (see on Zec 1:8), who, by measuring Jerusalem, is denoted as the Author of its coming restoration. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration.

JFB: Zec 2:2

(Compare Rev 11:1; Rev 21:15-16).

JFB: Zec 2:2

Rather, "what is to be the due breadth and length."

JFB: Zec 2:3

The interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah (Zec 2:4). Those who perform God's will must not merely creep, nor walk, but run with alacrity.

JFB: Zec 2:3

Namely, from me (Zechariah).

JFB: Zec 2:3

From the measuring angel.

JFB: Zec 2:4

So Zechariah is called as being still a youth when prophetically inspired [GROTIUS]. Or, he is so called in respect to his ministry or service (compare Num 11:27; Jos 1:1) [VATABLUS]. Naturally the "angel that talked with" Zechariah is desired to "speak to" him the further communications to be made from the Divine Being.

JFB: Zec 2:4

So many shall be its inhabitants that all could not be contained within the walls, but shall spread out in the open country around (Est 9:19); and so secure shall they be as not to need to shelter themselves and their cattle behind walls. So hereafter Judea is to be "the land of unwalled villages" (Eze 38:11). Spiritually, now the Church has extended herself beyond the walls (Eph 2:14-15) of Mosaic ordinances and has spread from cities to country villages, whose inhabitants gave their Latin name (pagani) to pagans, as being the last in parting with heathenism.

JFB: Zec 2:5

Compare Zec 2:4. Yet as a city needs some wall, I JEHOVAH will act as one of fire which none durst approach (Zec 9:8; Isa 26:1).

JFB: Zec 2:5

Not only a defense from foes outside, but a glory within (Isa 60:19; Rev 21:23). The same combination of "glory and defense" is found in Isa 4:5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Compare Elisha in Dothan (2Ki 6:17). As God is to be her "glory," so she shall be His "glory" (Isa 62:3).

JFB: Zec 2:6

That is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (Deu 28:64; Jer 16:15; Eze 17:21). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (Zec 2:7-9). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Isa 48:20; Jer 50:8; Jer 51:6, Jer 51:45). Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [CALVIN and PEMBELLUS].

JFB: Zec 2:6

The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.

JFB: Zec 2:7

Thou whose only sure dwelling is "Zion," inseparably connected with the temple, art altogether out of thy place in "dwelling with the daughter of Babylon" (that is, Babylon and her people, Psa 137:8; Isa 1:8).

JFB: Zec 2:7

After restoring the "glory" (Zec 2:5; Isa 4:5; Rom 9:4) of Jehovah's presence to Jerusalem, He (God the Father) hath commissioned ME (God the Son, Isa 48:16, the Divine Angel: God thus being at once the Sender and the Sent) to visit in wrath "the nations which spoiled you." Messiah's twofold office from the Father is: (1) to glorify His Church; (2) to punish its foes (2Th 1:7-10). Both offices manifest His glory (Pro 16:4).

JFB: Zec 2:7

Namely, of Jehovah's eye (Deu 32:10; Psa 17:8; Pro 7:2). The pupil, or aperture, through which rays pass to the retina, is the tenderest part of the eye; the member which we most sedulously guard from hurt as being the dearest of our members; the one which feels most acutely the slightest injury, and the loss of which is irreparable.

JFB: Zec 2:9

A mere wave of God's hand can prostrate all foes (compare Rth 1:13; Job 31:21; Isa 11:15; Isa 19:16; Act 13:11).

JFB: Zec 2:9

To the Jews whom they had once as their slaves (compare Isa 14:2). As the Jews' state between the return from Babylon and Christ's coming was checkered with much adversity, this prophecy can only have its fulfilment under Christ.

JFB: Zec 2:9

(Isa 48:16; Isa 61:1; Joh 10:36).

JFB: Zec 2:10

Primarily at Messiah's first advent (Psa 40:7; Joh 1:14; Col 2:9; 1Ti 3:16); more fully at His second advent (Isa 40:10). So Zec 9:9, where see on Zec 9:9 (Isa 12:6; Eze 37:27; Zep 3:14). Meanwhile God dwells spiritually in His people (2Co 6:16).

JFB: Zec 2:11

The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of the Gentiles (1Ki 8:41). Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending offerings [GROTIUS]. But all this is but a shadow of the future conversion of the Gentiles which shall result from Jehovah dwelling in Jerusalem (Psa 102:15-16; Phi 2:10-11).

JFB: Zec 2:11

"unto thee" is here added to the same formula (Zec 2:9). Zion first shall "know (generally) that Jehovah of hosts hath sent" Messiah, by the judgments inflicted by Him on her foes. Subsequently, she shall know experimentally the particular sending of Messiah unto her. Jehovah here says, "I will dwell," and then that JEHOVAH of hosts sent Him; therefore Jehovah the Sender and Jehovah the Sent must be One.

JFB: Zec 2:12

Lest the joining of the Gentile "nations to Jehovah" (Zec 2:11) should lead the Jews to fear that their peculiar relation to Him (Deu 4:20; Deu 9:29; Deu 32:9) as "His inheritance" should cease, this verse is added to assure them of His making them so hereafter "again."

JFB: Zec 2:12

The course of God's grace was interrupted for a time, but His covenant was not set aside (Rom 11:28-29); the election was once for all, and therefore shall hold good for ever.

JFB: Zec 2:13

(Hab 2:20). "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people!" The address is both to the Gentile foes, who prided themselves on their power as if irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1) they are but "flesh," weak and ignorant; (2) He is JEHOVAH, all-wise and all-powerful; (3) He is already "raised up out of His place," and who can stand before Him? [PEMBELLUS], (Psa 76:8-9).

JFB: Zec 2:13

That is, out of heaven (Deu 26:15; 2Ch 30:27; Isa 63:15), to judge and avenge His people (Isa 26:21); or, "out of His holy" temple, contemptible and incomplete as it looked then when Zechariah urged them to rebuild it [CALVIN]. But the call to all to "be silent" is rather when God has come forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, before taking up His dwelling in Zion and the temple. However, Psa 50:1-2 ("Out of Zion"), Psa 50:3 (compare Hab 2:3), Psa 50:4, favors CALVIN'S view. God is now "silent" while the Gentile foe speaks arrogance against His people; but "our God shall come and no longer keep silence"; then in turn must all flesh "be silent" before Him.

Clarke: Zec 2:1

A man with a measuring-line in his hand - Probably a representation of Nehemiah, who got a commission from Artaxerxes Longimanus to build up the walls of Jerusalem; for hitherto it had remained without being enclosed.

Clarke: Zec 2:4

Run, speak to this young man - Nehemiah must have been a young man when he was sakee , or cup-bearer, to Artaxerxes

Clarke: Zec 2:4

As towns without walls - It shall be so numerously inhabited as not to be contained within its ancient limits. Josephus, speaking of this time, says, Wars 5:4:2, "The city, overflowing with inhabitants, by degrees extended itself beyond its walls."

Clarke: Zec 2:5

I - will be unto her a wall of fire - Her safety shall consist in my defense. I shall be as fire round about her. No adversary shall be permitted to touch her. Much of this must refer to the New Jerusalem.

Clarke: Zec 2:6

Flee from the land of the north - From Chaldee, Persia, and Babylon, where several of the Jews still remained. See Zec 2:7.

Clarke: Zec 2:8

After the glory - After your glorious deliverance from the different places of your dispersion; He hath sent me unto the nations which spoiled you, that they may fall under grievous calamities, and be punished in their turn. On Babylon a great calamity fell, when besieged and taken by the Persians

The following note I received from a sensible and pious correspondent: -

Clarke: Zec 2:8

Zec 2:5. "For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her

Zec 2:8. "For thus saith the Lord of hosts, who hath sent me, the future glory (or the glory which is to come) unto the nations which spoiled you; for he that toucheth you toucheth the apple of his eye. Behold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion; for lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people; and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again

"If in the eighth verse אחר כבוד may be rendered the future, or the glory that is to come, it will harmonize with the context as a prophecy of the Messiah, whereas in our English translation the words after the glory are unintelligible. And so the Seventy

"It is evident the person speaking is distinguished from the Lord of hosts, as being sent by him; yet this person sent is also called Jehovah; and the nations who shall be joined to Jehovah in that day are called his people; and he (the person sent) will dwell in the midst of thee, (i.e., Zion), and shall inherit Judah his portion, etc

"In confirmation of my view of the eighth verse, I think Exodus 33 may be compared with it. Moses besought God that he would show him his glory; upon which it was said to him, "Whilst my glory passeth by,’ I will put thee in a cleft of the rock, and will cover thee with my hand whilst I pass by; and I will take away my hand, and thou shalt see my אחר achar . Now as this was a fulfillment of Moses’ s request, who entreated to behold the glory, it follows that this אחר was the Divine glory, which alone he was capable of seeing

"‘ No man hath seen God at any time, the only begotten Son, (the Lord Jesus Christ), which is in the bosom of the Father, he hath declared him.’ "- M. A. B

Toucheth the apple of his eye - בבבת עינו bebabath eyno , the babet of his eye. This is a remarkable expression. Any person, by looking into the eye of another, will see his own image perfectly expressed, though in extreme miniature, in the pupil. Does our English word babbet or baby come from this? And does not the expression mean that the eye of God is ever on his follower, and that his person is ever impressed on the eye, the notice, attention, providence, and mercy of God?

Clarke: Zec 2:9

I will shake mine hand upon them - I will threaten first, and then stretch out my hand of judgment against them

Clarke: Zec 2:9

A spoil to their servants - To those whom they had formerly subjected to their sway. As the Babylonians to the Medes and Persians; and so of the rest in the subversion of empires.

Clarke: Zec 2:10

I will dwell in the midst of thee, saith the Lord - This must chiefly refer to the Christian church, in which God ever dwells by the power of his Spirit, as he had done by the symbol of his presence in the first Jewish temple.

Clarke: Zec 2:11

Many nations shall be joined to the Lord - This most certainly belongs to the Christian church. No nation or people ever became converts to the Jewish religion, but whole nations have embraced the faith of our Lord Jesus Christ.

Clarke: Zec 2:12

The Lord shall inherit Judah his portion in the holy land - This is a promise of the final restoration of the Jews, and that they should be God’ s portion in their own land.

Clarke: Zec 2:13

Be silent, O all flesh - Let all the nations of the world be astonished at this. God will arise, and deliver this ancient people, and bring them into the glorious liberty of the sons of God.

Calvin: Zec 2:1

Added now is another vision for the same end; not that the former was difficult to be understood, but because there was need of confirmation in a state of things so disturbed; for though the return of the people was no common evidence of the goodness and favor of God yet as Jerusalem was not flourishing as formerly, as the temple was like a cottage as there was no form of a kingdom and no grandeur, it was difficult to believe what had been already exhibited. This is the reason why God confirms by many proofs the same thing; for we know how difficult the contest is, owing to the infirmity of the flesh, when grievous and sharp trials assail us.

Hence Zechariah says, that he saw in the hand of a man a measuring line. He calls him a man, who appeared in the form of man; and it is well known, and a common thing, that angels are called men. For though they put on a human form only for a time, yet as it was the Lord’s will that they should be seen in that form, they are called men, though with no propriety. If it be asked, whether angels did really put on human nature? the obvious answer is, that they never, strictly speaking, became really men. But we know that God treats us as children; and there is the same reason for the expression as for the thing itself. How was it that angels appeared in human form? even that their access to men might be easier. Hence God calls them men as in this place. Zechariah then says, that an angel appeared to him in the form of a man, having in his hand a measuring line.

Calvin: Zec 2:2

He then asks him where he was going; the answer given is, to measure Jerusalem, to see what was its breadth and its length. The design of the prophecy is then stated, Behold, inhabited shall be Jerusalem throughout all its villages, ²⁹ as it could not contain within its walls so large a multitude of men. God then would so increase his people, that they could not be contained within its walls, but that the limits of the Church would be spacious. Inhabited then shall be Jerusalem throughout all its villages, that is, through the whole country around. This is the meaning.

We now see the design of the Holy Spirit. As a small portion only had returned from exile, the faithful might have become disheartened when they found that the restoration of the Church was very far from being so splendid as what had been so often predicted and promised. It was therefore necessary that they should be encouraged, in order that they might patiently wait while God was performing by degrees, and step by step, what he had testified. That they might not then confine God’s favor to a short period, or to a few days, the Prophet says here, that the measure of Jerusalem was different in the sight of God from what it was in the sight of men. With regard to the “line”, it was according to the ancient custom; for we know that they did not then use a ten foot pole or some such measure, but a line.

The Prophet, by saying that he raised up his eyes and saw this man, reminds us that Jerusalem was to be regarded prospectively: for they could hardly be induced then to build the city as a small and obscure town. We hence see that a difference is to be here noticed between the external aspect of Jerusalem, such as it was then, and its future condition, for which they were to look though not then visible. This then is the design of the prophecy, when it is said, that when Zechariah raised up his eyes, he saw a measure or a line in the hand of a man. He further reminds us that he was attentive to these visions, for by asking he proves that he was not asleep or indifferent, as many are who extinguish every light by their sloth; and I wish there was no such torpor prevailing among us in the present day! for we justly suffer punishment for our contempt, whenever we heedlessly and negligently attend to what God sets before us. Let us then learn greater attention and diligence from the Prophet’s example.

He asks where he was going, the answer given is, to measure: and then he shows what would be the measure of Jerusalem, that it would hereafter extend beyond the walls, as that compass would not contain the vast number of the people. “God will extend,” he says, “far and wide the holy city; it will no longer be confined as before to its own walls, but will be inhabited through all its villages.” There is then no doubt but that God intended here to bear witness respecting the propagation of his Church, which was to follow a long time afterwards, even after the coming of Christ. For though Jerusalem became wealthy and also large in its compass, and, as it is well known, a triple city, and heathen writers say that it was among the first of the cities of the East when Babylon was still existing, yet this prophecy was not verified in the state of Jerusalem, for it was not inhabited without its walls, nor did it spread through the whole of Judea. We hence conclude, that the spiritual Jerusalem is here described, which differs from all earthly cities.

Calvin: Zec 2:3

It is said, that the angel went forth, and that another angel met him. It hence appears as from the whole of what the Prophet says, how carefully God provides for the safety of his Church; for he has ever angels as his emissaries, who hasten at his nod, and aid the Church in its necessities. Since then angels thus unite to secure the well-being of the Church, we hence perceive how dear to God are the faithful, in whose favor he thus employs all his angels; and we also see, that it was the Lord’s will that this prophecy should be clear and manifest to all the godly: go, and run to that young man, he says, and tell him. Zechariah had indeed asked for an explanation of the measure in the man’s hand, but from the fact that another angel met him, it appears, as I have already said, that God does not neglect the request and prayers of his people, provided only that they are desirous of learning; he will then perform the part of a true and faithful teacher towards them. But the word “run,” ought especially to be noticed: “go,” he says, “and even hasten, lest the youth should longer doubt, and explain the purpose of this prophecy.” He calls the Prophet a youth, because he was then among angels. He would not call him a man of full age, because he had before called an angel man. What rank could the Prophet hold among angels except that of a youth? This circumstance ought therefore to be observed as the reason why Zechariah spoke disparagingly or humbly of himself.

Now as to the import of the prophecy, we have already said, that here is described the heavenly Jerusalem, which is surrounded by no walls, but is open to the whole world, and which depends not on its own strength, but dwells safely though exposed on all sides to enemies; for the Prophet says not without reason, “through the villages shall Jerusalem be inhabited;” that is, it shall everywhere be inhabited, so that it will have no need of defense to restrain or hinder enemies to come near; for a safe rest shall be given to it, when every one shall quietly occupy his own place. It follows —

Calvin: Zec 2:5

He confirms in this verse what I have just mentioned — that Jerusalem would be safe, though without any fortifications; for God alone would be sufficient for walls, for towers, for fortresses, according to what is said by other Prophets: “God will be to thee a wall and a fortress”, (Isa 26:1), again, “he will be to thee a stronghold”. It is, therefore, a sentence in accordance with other prophecies when Jehovah testifies, that he would be a wall of fire. We indeed know, that though walls may be high and thick, they may be scaled by enemies; but who will dare to throw himself into the fire? It is then the same as though God had spoken thus — “Though there will be no watchmen to defend Jerusalem, no soldiers to protect it, in short, no guardians whatever, yet I alone shall be sufficient; for I shall not only be a wall to keep off enemies, but I shall be also a fire to fill them with terror.”

He then adds, I will be for glory in the midst of her: as though he had said, “the real happiness of Jerusalem, within and without, will be in me alone and in my favor: within, in the midst of her I will be for glory; I will adorn her with every thing praiseworthy; and when there shall be any fear from the assault of enemies, I will be to her a wall of fire. For though she will not excel in strongholds and towers, and be without walls and fortresses, and shall be thus exposed to many evils, I shall yet strike all enemies with terror, so that they shall be kept afar off; and my Church shall be thus preserved safe, though destitute of all human aids, and without any defense.”

We now then perceive the meaning of the Prophet to be this — that though the Jews saw that they were but few in number, weak in strength, wretched and despised, they had yet reason to entertain hope; for though few returned from exile God was yet able to increase the Church and to make it a vast multitude, and that this was certain and decreed, for it was shown by the vision, that however unequal they were to their enemies, God was still sufficiently strong and powerful to defend them; and that however destitute they were of all blessings, God was still rich enough to enrich them, provided they relied on the blessing which he had promised; for he had engaged to render them happy and blessed within, and safe from enemies from without.

Calvin: Zec 2:6

That the design of the Prophet may be more clear, we must especially bear in mind the history of the case. When it was allowed the Jews, by the edict of Cyrus and of Darius, to return to their own land, that kindness was suspected by many, as though the two kings had a wish suddenly to oppress them when they had pained their object in their return. Some who dwelt comfortably among the Chaldeans and in other places, preferred to enjoy their rest rather than to return with so much trouble to their own country, where there were no houses prepared, and where there were only dreary desolations. As then the greater part of the people thus slighted the singular favor of God, of which the Prophets had so often spoken, it was necessary that this sloth, connected as it was with great impiety, should be reproved. For if any religion had touched their hearts, they must have preferred Jerusalem to the whole world, and the service of God to all earthly advantages and pleasures. Hence the self-indulgence in which the Jews had become torpid, deserved a sharp and severe reproof. This is the reason why the Prophet treats them here with so much sharpness, for otherwise they could not have been roused.

Ho! Ho! he says, as though he had said, “What means this delay? for when God has opened the door for you, ye still take your rest, as though Judea were not your inheritance, as though there were no difference between you and the profane heathens.” We now understand the object of the Prophet.

The particle הוי , eui, is used for stimulating them; and by it the Prophet reprehends their indifference, which was a proof, as I have said, of ingratitude; for the Jews in this way showed their contempt of that favor, which ought to have been preferred far before all the wealth and the pleasures of the world.

But the reason which is added seems far-fetched, or even unsuitable — For to the four winds of heaven have I scattered you; for this could not have served to rouse the Jews to leave Babylon, and to return to the holy land promised to them by God. Yet it was very efficacious towards producing an impression on their minds; for the Lord shows, in these words, that it was in his power to restore them in safety, inasmuch as they had not been scattered here and there, except through his just vengeance. Had their enemies prevailed against them, or had they without reason been expelled from their country, a doubt might have crept in whether the promise could be relied on; but when it appeared evident that their exile was a punishment inflicted by God, they might safely conclude that he would become the author of their restoration; for he who had inflicted the wound was able to heal it.

We now then see what the Prophet had in view: he intimates that the Jews had hitherto suffered punishment from God, because they obeyed not his word, but provoked by their obstinacy his extreme vengeance; they ought then now to entertain hope, because God was pacified towards them and ready to forgive them. As then their exile was from God, the Prophet intimates that their return would not be difficult when God became reconciled to them, because the Jews had to do only with the heavenly Judge himself. In short, the Prophet designs to show that the Jews acted foolishly by continuing in exile, when liberty was given them to return; and therefore he exhorts them to hasten in time, lest the season of God’s favor should pass away, and thus the door be again closed against them. That they might not hesitate whether this was possible, he shows that it was in God’s power, for he had driven them from their country; it would not therefore be difficult for him to open a way for their return whenever he pleased. ³⁰ He now adds —

Calvin: Zec 2:7

The Prophet repeats the same thing, though briefly, and in other words: but while he briefly touches on what he meant to say, he confirms and renders more plain the contents of the former verse. He shows that it was a very great disgrace that Babylon should become as it were the grave of Sion; for God had chosen that mount as the place where he was to be worshipped. Babylon, we know, was a filthy cavern, accursed by God. It was therefore to subvert, as it were, the order of nature, for the Jews to bury, so to speak, the holy mount of God in that infernal region. This mode of speaking appears on the first view somewhat harsh, but it is yet most suitable; for by Sion the Prophet means the Jews, who were still dispersed in Chaldea. The temple had not indeed been moved from its place, but only burnt and destroyed by the Chaldeans, and there was no other temple built among the Babylonians. What then does the Prophet mean by saying, O Sion, who dwellest with the daughter of Babylon, return to thine own place? He even reminds the Jews that they were bound, as it were, to the temple; for it was a sacred and an indissoluble bond of mutual union between God and them. (1Kg 6:13.) For when God proposed that a temple should be built for him on mount Sion, he at the same time added,

“I will dwell among you; this is my rest.” (Psa 132:14.)

Since the Jews, then, became united to their God, the temple ass introduced as a pledge of this sacred union. Thus justly and fitly does the Prophet give the name of Sion to the Jews; for they were, as it has been said, tied as it were to the temple, except they meant to deny God. Hence he says, “Is it right that you should dwell among the Chaldeans? for ye are as it were the stones of God’s temple. There is therefore for you no fixed and permanent abode except on mount Sion, as you are in a sense that very mount itself.” Therefore he says, “Sion, hasten and return to thine own place; for it is strange and preposterous that thou shouldest dwell with the daughter of Babylon.”

In short, the Prophet shows that God’s favor ought not to have been rejected, when he stretched forth his hand, and gave them a free liberty to return. As then God thus appeared as the deliverer of his people, the Jews ought not to have remained exiles, but immediately to ascend to Jerusalem, that they might again worship God. And why did the Prophet mention this? that the Jews might know that they had nothing to fear, though surrounded with dangers; that though Satan suggested many perils, many difficulties, many troubles, yet the grace of God would not be defective, or evanescent, or fallacious, but that he would complete his work, and not disappoint those to whom he had once testified, that there would be to them again a quiet habitation in the land of Judah. It now follows —

Calvin: Zec 2:8

The Prophet pursues the same subject; for he shows that the way was not opened to the Jews that they might soon after repent of their return, but that the Lord might be with them, as their deliverance was a signal proof of his kindness, and an evidence that he would commence what he had begun. He then says, that by God’s order the Gentiles would be restrained from effecting any thing in opposition to the Jews; as though he had said, “Your liberty has been granted by Cyrus and by Darius; many rise up to hinder your return, but whatever they may attempt they shall effect nothing; for God shall check all their efforts, and frustrate all their attempts.” But God’s herald does here publicly testify, that he was commissioned to prevent the nations from doing any injury, and to declare that the people brought back to Judea were holy to the Lord, and that it was not permitted that they should be injured by any. This is the import of the whole.

But a difficulty occurs here, for the context seems not consistent: Thus saith Jehovah, Jehovah sent me; for it is not the Prophet who receives here the office of a herald; but it seems to be ascribed to God, which appears inconsistent; for whose herald can God be? and by whose order or command could he promulgate what the Prophet here relates? It seems not then suitable to ascribe this to God, though the words seem to do so — Thus saith Jehovah, After the glory he sent me to the nations: Who is the sender? or who is he who orders or commands God? We hence conclude that Christ is here introduced, who is Jehovah, and yet the Angel or the messenger of the Father. Though then the being of God is one, expressed by the word Jehovah, it is not improper to apply it both to the Father and to the Son. Hence God is one eternal being; but God in the person of the Father commands the Son, who also is Jehovah, to restrain the nations from injuring the Jews by any unjust violence. The rabbis give this explanation — that the Prophet says that he himself was God’s herald, and thus recites his words; but this is forced and unnatural. I indeed wish not on this point to contend with them; for being inclined to be contentious, they are disposed to think that we insist on proofs which are not conclusive. But there are other passages of Scripture which more clearly prove the divinity and the eternal existence of Christ, and also the distinction of persons. If however any one closely examines the words of the Prophet, he will find that this passage must be forcibly wrested, except it be understood of Christ. We then consider that Christ is here set forth as the Father’s herald; and he says that he was sent to the nations.

What he adds — After the glory, is understood by some to mean, that after the glory had ceased, in which the Jews had hitherto boasted, the message of Christ would then be directed to the Gentiles. The meaning, then, according to them is this — that shortly after the glory of the chosen people should depart, Christ, by the Father’s command, would pass over to the nations to gather a Church among them. But this passage may be also applied to the nations, who had cruelly distressed the Church of God; as though he had said — “Though your enemies have had for a time their triumphs, yet their glory being brought to an end, God will send his messenger, so that they who have spoiled you may become your prey.” It still seems probable to me that the Prophet speaks of the glory which he had shortly before mentioned. We may then view him as saying, that as God had begun to exercise his power, and had in a wonderful manner restored his people, there would be no intermission until he had fully established his Church, so as to make the priesthood and the kingdom to flourish again. Then after the glory, imports as much as this — “Ye see the beginning of God’s favor, by which his power shines forth.” For doubtless it was no common instance of the Lord’s glory, which he had manifested in restoring his people; and thus the Prophet encourages their confidence, inasmuch as God had already in part dealt in a glorious manner with them. He then takes an argument from what had been commenced, that the Jews might hope to the end, and fully expect the completion of their deliverance. “The Lord,” as it is said elsewhere, “will not forsake the work of his own hands.” (Psa 138:8.) So the Prophet says now, After the glory, that is, “since God has once shone upon you in no common manner, ought you not to entertain hope; for he intended not to disappoint you of a full return to your country, but to fulfill what he had promised by his Prophets?”

As God had spoken of the restoration of his Church, and also of its perpetual condition, the Prophet here indirectly reproves the ingratitude of those who were not convinced that God would be faithful to the end, by seeing performed the commencement of his work. For as God had included both the return of his people and their continued preservation, so also his people ought to have included both favors: “The Lord, who has already begun to restore his people, will defend to the end those whom he has gathered, until their full and perfect redemption will be secured.” As then the Jews did not look for the end, though God led them as it were by the hand to the land of hope, the Prophet says to them, After the glory

We may farther observe, that the glory mentioned here was not as yet fully conspicuous; it had begun, so to speak, to glimmer, but it did not shine forth in full splendor until Christ came. It is then the same as though the Prophet had said, “God has already emitted some sparks of his glory, it will increase until it attains a perfect brightness. The Lord in the meantime will cause, not only that the nations may restrain themselves from doing and wrong, but also that they may become a prey to you”. ³¹

The reason for the order follows, Whosoever touches you, touches the apple of his own eye, or, of his eye; for the pronoun may be applied to any one of the heathen nations as well as to God himself; and the greater part of interpreters prefer taking it as referring to any one of the nations. Whosoever touches you touches the apple of his own eye; we say in French, Ils se donnent en l’oeil; that is, “Whosoever will assail my people will strike out his own eyes; for whatever your enemies may devise against you, shall fall on their own heads”. It will be the same as though one by his own sword should pierce his own heart. When therefore the nations shall consider you to be in their poser, the Lord shall cause that they shall pierce their own eyes, or wound their own breasts, for the import is the same. Whosoever then touches you, touches the apple of his own eye; there is no reason why you should fear, for however powerful your enemies may be, yet their fury shall not be allowed to rage against you; for God shall cause them to kill themselves by their own swords, or to pull out their eyes by their own fingers. This is the meaning, if we understand the passage of the enemies of the Church.

But it may also be suitably applied to God: Whosoever touches you, touches the apple of his eye; and to this view I certainly am more inclined; for this idea once occurs in Scripture,

“He will protect us as the apple of his eye.” (Psa 17:8.)

As then the Holy Spirit has elsewhere used this similitude, so I am disposed to regard this passage as intimating, that the love of God towards the faithful is so tender that when they are hurt he burns with so much displeasure, as though one attempted to pierce his eyes. For God cannot otherwise set forth how much and how ardently he loves us, and how careful he is of our salvation, than by comparing us to the apple of his eye. There is nothing, as we know, more delicate, or more tender, then this is in the body of man; for were one to bite my finger, or prick my arm or my legs, or even severely to would me, I should feel no such pain as by having my eye or the pupil of my eye injured. God then by this solemn message declares, that the Church is to him like the apple of his eye, so that he can by no means bear it to be hurt or touched. It afterwards follows: —

Calvin: Zec 2:9

Christ continues to relate the commands of the Father: for he speaks in his person, when he says, Behold, I shake my hand over them, that is, enemies; and they shall be a prey to their own servants. He means, that however numerous and strong the enemies would be who would seek to injure the Jews, they would yet be safe; for they would be protected by the hand of God, and not only so, but that whatever their enemies would attempt to do would be in vain, for the Lord would degrade them, and render them a prey to the Jews themselves: for by servants ³² he doubtless means the Jews, who, for a time, had been oppressed by the tyranny of their enemies.

It is certain that this prophecy was not fulfilled at the time when the Jews thought that they were in a flourishing state, and enjoying prosperity; for their condition was even then very wretched and degrading. For whence had they their kings? Certainly not from the tribe of Judah; and we all know how tyrannically they were governed, and also that the kingdom was filled with many abominable sins and cruelties. They were become parricides almost all; and whosoever will read their history will find, that brethren were oppressed by brethren, and that even parents were cruelly and wickedly treated. In short, not to say of other things, nothing could have been more abominable than the family of Herod. We cannot then apply this prophecy to that time which intervened between the return from the Babylonian exile, and the coming of Christ. It is then only under the kingdom of Christ that God accomplished what is here said, — that enemies became a prey to his spiritual people, that is, when they were subdued and brought under the yoke of Christ, for as we have said elsewhere, the government of the Church is vested in its Head. Hence where Christ shines, there the Church, which is his body, is said to reign; for Christ’s will is, that he should have nothing apart from his members.

We now see the intention of the Prophet: he wished to dispel the fear of the Jews, that they might not hesitate to return to their country; for not only a way was opened for them, but confirmed also and certain was their happiness under God’s protection; as he had not in vain begun a glorious work, but fully purposed to carry it on to the end.

He says, Behold, I shake my hand. The shaking of the hand shows that God has no need of many forces to put to flight his enemies, nor of a large expedition; for as soon as he raises up his hand, he lays them all prostrate. In short, the Prophet reminds us, that God has hands which extend far, for he can by mere shaking conquer all enemies, however distant they may be. And then we see that the facility with which God executes his purpose was mentioned, in order that the Jews might feel assured, that as soon as it would please God to put forth his strength, he would have no difficulty; for by the single motion of his finger he could destroy all the enemies who might rise up against them.

He afterwards adds, And ye shall know that Jehovah of hosts has sent me. To consider this as an address to the faithful, may not seem suitable; for faith is connected with knowledge, as we are taught by John,

“We know that we are the children of God,” (1Jo 3:2;)

for the certainty which rests on God’s word exceeds all knowledge. Why then does the Prophet say, And we shall know that Jehovah has sent me? for the faithful ought to have been previously certain respecting the mission of Christ; otherwise an approach to God was closed up; for an access, we know, to his favor is opened by faith. The Jews must have then been assured from the beginning respecting the mission of Christ. But it is to be observed, that there are two kinds of knowledge, — the knowledge of faith, and what they call experimental knowledge. The knowledge of faith is that by which the godly feel assured that God is true — that what he has promised is indubitable; and this knowledge at the same time penetrates beyond the world, and goes far above the heavens, that it may know hidden things; for our salvation is concealed; things seen, says the Apostle, are not hoped for. (Rom 8:24.) It is then no wonder that the Prophet says, that the faithful shall then know that Christ has been sent by the Father, that is, by actual experience, or in reality: Ye shall then know that Jehovah has sent me. He afterwards adds —

Calvin: Zec 2:10

He continues the same subject. The meaning is, that God begins nothing which he does not determine to bring to its end. Since then he had already begun to gather his people, that they might dwell in the Holy Land, it was a work in progress, at length to be completed; for the Lord’s will was not to be a half Redeemer. This is the purport of what the Prophet says.

But he now exhorts Sion to rejoice, as though the happiness which he predicts was already enjoyed. This mode of speaking, as we have seen elsewhere, is common among the Prophets. When they intended to animate God’s servants to a greater confidence, they brought them as it were into the midst of what was promised, and dictated a song of thanksgiving. We are not wont to congratulate ourselves before the time. When, therefore, the Prophets bade the Church to sing to God and to give thanks, they thus confirmed the promises made to them; as though the Prophet had said, that as yet indeed the brightness and glory of God was in a great measure laid, but that the faithful were beyond the reach of danger, and that therefore they could boldly join in a song of thanks to God, as though they were already enjoying full redemption; for the Lord will perfect what he begins.

Rejoice then and exult, thou daughter of Sion, — Why? For I come. God had already come; but here he expresses the progress of his favor, by declaring that he would come; as though he had said, “I have already given you obscure tokens of my presence; but you shall find another coming which will be much more effectual to confirm your faith.” Though then God had already appeared to the Jews, yet he says that he would come, that is, when Christ would come forth, in whom dwells the fullness of the Godhead bodily, and in whom God’s perfect glory and majesty shines forth. And hence also does it more evidently appear what I have already said, that this address cannot be applied without perversion to the Prophet, nor be suitably applied to the person of the Father. It then follows that Christ speaks here: but he does not speak as a man or an angel; he speaks as God the Redeemer. We hence see that the name Jehovah is appropriated to Christ, and that there is no difference between the Father and the Son as to essence, but that they are only to be distinguished as to their persons. Whenever then Christ announces his own divinity, he takes the name Jehovah; but he also shows, that there is something peculiar and distinct belonging to him as the messenger of the Father. For this reason, and in this respect, he is inferior to the Father; that is, because he is sent as a messenger, and executes what has been entrusted to him. These things do not militate the one against the other, as many unlearned and turbulent men think, who entangle themselves in many vain imaginations, or rather in mere ravings, and say, “How can it be, that there is one eternal God, and yet that Christ, who is distinct from the Father, and is called his angel, is a true God?” So they imagine that the origin of divinity is God the Father, as though the one true God had begotten, and thus produced another God from himself, as by propagation. But these are diabolical figments, by which the unity of the Divine essence is destroyed. Let us then bear in mind what the Prophet teaches here clearly and plainly, — that Christ is Jehovah, the only true God, and yet that he is sent by God as a Mediator.

Behold I come, he says, and I will dwell in the midst of thee. God dwelt then among the Jews, for the building of the temple had been begun, and sacrifices had been already offered; but this dwelling was typical only. It hence follows, that some new kind of presence is here pointed out, when God was to reveal himself to his people, not under ceremonial figures and symbols, but by dwelling, at the fullness of time, substantially among them; for Christ is the temple of the Godhead, and so perfectly unites us to God the Father, that we are one with him. And it ought further to be carefully borne in mind, that the Prophet does here also make a distinction between the ancient types of the law and the reality, which was at length exhibited in Christ; for there is no need now of shadows, when we enjoy the reality, and possess the completion of all those things which God only shadowed forth under the law.

Calvin: Zec 2:11

The Prophet describes here the voluntary surrender of the nations, who would so join themselves to the Church of God, as to disown their own name and to count themselves Jews: and this is what the Prophet borrowed from those who had predicted the same thing; but he confirms their testimony, that the Jews might know that the propagation of the Church had not been promised to them in vain by so many witnesses. That what is said here refers to the calling of the nations who would willingly surrender themselves to God, is quite evident; for it is said that they would be a people to God. This could not be, except the nations surrendered their own name, so as to become one body with the Jews. He then repeats what he had said, that God would dwell in the midst of Judea. Of this dwelling something was said yesterday; for as they had already begun to offer sacrifices in the temple, it follows that God was already dwelling among them. We must then necessarily come to another kind of dwelling, even that which God, who had before testified by many proofs that he was nigh the Jews, had at length accomplished through Christ; for Christ is really Emmanuel, and in him God is present with us in the fullness of his power, justice, goodness, and glory.

He at last adds, Thou shalt know that Jehovah of hosts has sent me to thee. Something has also been said on this sentence: the Prophet means, that it would be evident by what would really take place, that these things had not been in vain foretold, as the prophecy would be openly fulfilled before the eyes of all. Then shalt thou know, not by the assurance of faith, which is grounded on the word, but by actual experience. But he expresses more than before, for he says, “Thou shalt know that Jehovah of hosts has sent me to thee.” The particle אליך , alik, “to thee,” is not superfluous; for he said a little while before, that he was sent to the nations. As he now says, that he would be the guardian of the chosen people, he also declares that his mission was to them; and he gives to God the name of Jehovah of hosts, that the Jews might feel assured that there would be no difficulty sufficient to hinder or delay the word of God, as he possessed supreme power, so that he could easily execute whatever he had decreed. I will not repeat now what I said yesterday of Christ; but we ought nevertheless to remember this, that he who declares that he was sent, is often called Jehovah. It hence appears that one and the same divine eternal essence is in more persons than one. Let us go on -

Calvin: Zec 2:12

The Prophet confirms the former doctrine, but removes offenses, which might have occurred to the Jews and prevented them from believing this prophecy: for they had been for a time rejected, so that there was no difference between them and other nations. The land of Canaan had been given them as a pledge of their heirship; but they had been thence expelled, and there had been no temple, no public worship, no kingdom. The Jews then might have concluded from all these reasons, that they were rejected by God. Hence the Prophet here promises that they were to be restored again to their former state and to their own place. Jehovah, he says, will take Judah as his hereditary portion; that is, God will really show that he has not forgotten the election by which he had separated the Jews for himself; for he intended them to be to him a peculiar people. They were now mixed with the nations; their dispersion seemed an evidence of repudiation; but it was to be at length manifest that God was mindful of that adoption, by which he once purposed to gather the Jews to himself, that their condition might be different from that of other nations. When therefore he says, that Judah would be to God for an heritage or for an hereditary portion, he brings forward nothing new, but only reminds them that the covenant by which God chose Judah as his people would not be void, for it would be made evident in its time.

And the following clause is to the same purpose, And he will again choose Jerusalem; for it was not then for the first time that Jerusalem became the city of God when restoration took place, but the election, which existed before, was now in a manner renewed conspicuously in the sight of men. It is then the same as though the Prophet had said, “The course of God’s favor has indeed been interrupted, yet he will again show that you have not been in vain chosen as his people, and that Jerusalem, which was his sanctuary, has not been chosen without purpose.” The renovation of the Church, then, is what the Prophet means by these words.

What we have said elsewhere ought at the same time to be noticed, that the word choose is not to be taken here in its strict sense; for God does not repeatedly choose those whom he regards as his Church. God’s election is one single act, for it is eternal and immutable. But as Jerusalem had been apparently rejected, the word choose imports here that God would make it evident, that the first elections had ever been unchangeable, however hidden it may have been to the eyes of men. He then adds —

Calvin: Zec 2:13

Here is a sealing of the whole prophecy. The Prophet highly extols the power of God, that the Jews might not still doubt or fear as with regard to things uncertain. He says that whatever he had hitherto declared was indubitable; for God would put forth his power to succor his Church and to remove whatever hindrance there might be. We have seen similar expressions elsewhere, that is, in the second chapter of Habakkuk and in the first of Zephaniah; (Hab 2:1 Zep 1:1) and these Prophets had nearly the same object in view; for Habakkuk, after having spoken of the restoration of the people, thus concludes, — that God was coming forth to bid silence to all nations, that no one might dare to oppose when it was his will to redeem his Church. So also Zephaniah, after having, described the slaughter of God’s enemies, when God ordered sacrifices to be made to him as it were from the whole world, uses the same mode of expression, as though he had said, that there would be nothing to resist the power of God. It is the same here, Silent, he says, let all flesh be before Jehovah. It is, in short, the shout of triumph, by which Zechariah exults over all the enemies of the Church, and shows that they would rage in vain, as they could effect nothing, however clamorous they might be.

By silence we are to understand, as elsewhere observed, submission. The ungodly are not indeed silent before God, so as willingly to obey his word, or reverently to receive what he may bid or command, or humbly to submit under his powerful hand; for these things are done only by the faithful. Silence, then, is what especially belongs to the elect and the faithful; for they willingly close their mouth to hear God speaking. But the ungodly are also said to be silent, when God restrains their madness: and how much soever they may inwardly murmur and rage, they yet cannot openly resist; so that he completes his work, and they are at length made ashamed of the swelling, words they have vomited forth, when they pass off in smoke. This is the sense in which the Prophet says now, silent be all flesh. He means, in short, by these words, That when God shall go forth to deliver his Church, he will be terrible; so that all who had before furiously assailed his chosen people, shall be constrained to tremble.

With regard to the habitation of holiness, I explain it of the temple rather than of heaven. I indeed allow that heaven is often thus called in Scripture: and it is called the palace or temple of God, for we cannot think as we ought of God’s infinite glory, except we are carried above the world. This is the reason why God says that he dwells in heaven. But as the Church is spoken of here, Zechariah, I doubt not, means the temple. It is indeed certain that there was no temple when God began to rise as one awakened from sleep, to restore his people: but as the faithful are said in Psa 102:0 to pity the dust of Sion, because the place continued sacred even in its degradation and ruin; so also in this passage Zechariah says, that God was roused — Whence? from Sion, from that despised place, exposed to the derision of the ungodly: yet there God continued to dwell, that he might build again the temple, where his name was to be invoked until Christ appeared. We now see that the temple or Sion is intended rather than heaven, when all circumstances are duly weighed. Now follows —

Defender: Zec 2:1

The man with the "measuring line" is the same as "the angel that talked with me" (Zec 2:3) and "the Lord" in Zec 2:5. As in the first two visions, this is the pre-incarnate Christ."

Defender: Zec 2:5

The "measuring line" was used to measure what Jerusalem would become in the future kingdom age under the Messiah, "inhabited as towns without walls for the multitude of men and cattle therein" (Zec 2:4). Jerusalem will no longer need walls, for the shekinah glory will be in the midst in the person of Christ, and He will be as "a wall of fire" around the city. Its enemies will all be gone, as revealed in the second vision."

Defender: Zec 2:6

Babylon was east of Jerusalem, but the Assyro/Babylonian/Persian empire - including Syria - had always invaded Judah from the north, and the influence of the entire complex of empires was essentially north of Israel. Although the returned exiles had already departed from Babylon, they needed to completely abandon the beliefs and practices of Babylon and the other pagan nations."

Defender: Zec 2:7

God's people are urged to come out of Babylon and all her baleful heritage throughout the centuries (compare Gen 11:9; Jer 50:6; Rev 18:4; 2Co 6:14-18). Israel has been spread over the world like "the four winds" (Zec 2:6), but still needs to abandon the pagan ways learned from Babel - as do all "the nations" (Zec 2:8)."

Defender: Zec 2:8

From a Hebrew word used only this once in Scripture, evidently meant here to refer to "the pupil of the eye.""

Defender: Zec 2:11

Compare Zec 14:9; Isa 2:2, Isa 2:3; Rev 21:3."

Defender: Zec 2:12

Note that Judah is here called "the holy land"; its only occurrence.

Defender: Zec 2:12

See note on Zec 1:17."

TSK: Zec 2:1

lifted : Zec 1:18

a man : Zec 1:16; Eze 40:3, Eze 40:5, Eze 47:4; Rev 11:1, Rev 21:15

TSK: Zec 2:2

Whither : Zec 5:10; Joh 16:5

unto : Jer 31:39; Eze 45:6, Eze 48:15-17, Eze 48:30-35; Rev 11:1, Rev 21:15-17

TSK: Zec 2:3

the angel : Zec 1:9, Zec 1:13, Zec 1:14, Zec 1:19, Zec 4:1, Zec 4:5, Zec 5:5

and another : Zec 1:8, Zec 1:10,Zec 1:11

TSK: Zec 2:4

young : Jer 1:6; Dan 1:17; 1Ti 4:12

Jerusalem : We learn from Josephus, that Jerusalem actually overflowed with inhabitants, and gradually extended itself beyond its walls, and that Herod Agrippa fortified the new part, called Bezetha. Zec 1:17, Zec 8:4, Zec 8:5, Zec 12:6, Zec 14:10,Zec 14:11; Isa 33:20, Isa 44:26; Jer 30:18, Jer 30:19, Jer 31:24, Jer 31:27; Jer 31:38-40, Jer 33:10-13; Eze 36:10,Eze 36:11; Mic 7:11

TSK: Zec 2:5

a wall : Zec 9:8; Psa 46:7-11, Psa 48:3, Psa 48:12; Isa 4:5, Isa 12:6, Isa 26:1, Isa 26:2, Isa 33:21, Isa 60:18, Isa 60:19

the glory : Psa 3:3; Isa 60:19; Hag 2:7-9; Luk 2:32; Rev 21:10,Rev 21:11, Rev 21:23, Rev 22:3-5

TSK: Zec 2:6

ho : Rth 4:1; Isa 55:1

and flee : Zec 2:7; Gen 19:17; Isa 48:20, Isa 52:11, Isa 52:12; Jer 1:14, Jer 3:18, Jer 31:8, Jer 50:8, Jer 51:6; Jer 51:45, Jer 51:50; 2Co 6:16, 2Co 6:17; Rev 18:4

spread : Deu 28:64; Jer 15:4, Jer 31:10; Eze 5:12, Eze 11:16, Eze 12:14, Eze 12:15, Eze 17:21; Amo 9:9

TSK: Zec 2:7

Deliver : Gen 19:17; Num 16:26, Num 16:34; Isa 48:20, Isa 52:11; Jer 50:8, Jer 51:6, Jer 51:45; Act 2:40; Rev 18:4

that : Isa 52:2; Mic 4:10

daughter : The Babylonians were vanquished by the Persians, formerly their servants, under Darius Hystaspes, who took Babylon after a siege of twelve months, demolished its walls, and put 300,000 of the inhabitants to death.

TSK: Zec 2:8

After : Zec 2:4, Zec 2:5, Zec 1:15, Zec 1:16; Isa 60:7-14

sent : Zec 2:9, Zec 2:11; Isa 48:15, Isa 48:16; Mal 3:1; Joh 14:23, Joh 14:24, Joh 14:26, Joh 15:21-23, Joh 17:18; 1Jo 4:9, 1Jo 4:10,1Jo 4:14

the nations : 2Ki 24:2; Jer 50:17, Jer 50:18, Jer 51:34, Jer 51:35; Eze 25:6, Eze 25:7, Eze 25:12, Eze 25:15, Eze 26:2, Eze 35:5; Joe 3:2-8; Amo 1:3-5, Amo 1:9, Amo 1:11, Amo 1:13; Oba 1:10-16; Mic 4:11, Mic 5:6, Mic 7:10; Hab 2:8, Hab 2:17; Zep 2:8

for : Gen 20:6; Psa 105:13-15; Act 9:4; 2Th 1:6

the apple : Deu 32:10; Psa 17:8; Mat 25:40,Mat 25:45

TSK: Zec 2:9

I will : Isa 10:32, Isa 11:15, Isa 13:2, Isa 19:16

and they : Isa 14:2, Isa 33:1, Isa 33:23; Jer 27:7; Eze 39:10; Hab 2:8, Hab 2:17; Zep 2:9

and ye : Zec 2:8, Zec 4:9, Zec 6:15; Jer 28:9; Joh 13:19, Joh 16:4

TSK: Zec 2:10

and rejoice : Zec 9:9; Psa 47:1-9, Psa 98:1-3; Isa 12:6, Isa 35:10, Isa 40:9, Isa 42:10, Isa 51:11, Isa 52:9, Isa 52:10; Isa 54:1, Isa 61:10, Isa 65:18, Isa 65:19, Isa 66:14; Jer 30:19, Jer 31:12, Jer 33:11; Zep 3:14, Zep 3:15; Phi 4:4

lo : Zec 14:5; Psa 40:7; Isa 40:9-11; Mal 3:1

and I : Zec 8:3; Lev 26:12; Psa 68:18; Eze 37:27; Zep 3:17; Mat 28:20; Joh 1:14; Joh 14:23; 2Co 6:15, 2Co 6:16; Rev 2:1, Rev 21:3

TSK: Zec 2:11

many : Zec 8:20-23; Psa 22:27-30, Psa 68:29-31, Psa 72:8-11, Psa 72:17; Isa 2:2-5, Isa 11:9, Isa 11:10; Isa 19:24, Isa 19:25, Isa 42:1-4, Isa 45:14, Isa 49:6, Isa 49:7, Isa 49:22, Isa 49:23, Isa 52:10, Isa 60:3-7, Isa 66:19; Jer 16:19; Mal 1:11; Luk 2:32; Act 28:28; 1Pe 2:9, 1Pe 2:10; Rev 11:15

in that day : Zec 3:10

my people : Exo 12:49

thou : Zec 2:9; Eze 33:33; Joh 17:21, Joh 17:23, Joh 17:25

TSK: Zec 2:12

inherit : Exo 19:5, Exo 19:6; Deu 32:9; Psa 82:8, Psa 135:4; Jer 10:16, Jer 51:19

and shall : Zec 1:17; Isa 41:9

TSK: Zec 2:13

Be : Psa 46:10; Hab 2:20; Zep 1:7; Rom 3:19, Rom 9:20

for : Psa 68:5, Psa 78:65; Isa 26:20,Isa 26:21, Isa 42:13-15, Isa 51:9, Isa 57:5; Zep 3:8

his holy habitation : Heb. the habitation of his holiness, Deu 26:15; 2Ch 30:27 *marg. Psa 11:4, Psa 68:5; Isa 57:15, Isa 63:15; Jer 25:30

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 2:1

A man with a measuring line in his hand - Probably the Angel of the Lord, of whom Ezekiel has a like vision. Jerome: "He who before, when he lift up his eyes, had seen in the four horns things mournful, now again lifts up his eves to see a man, of whom it is written, "Behold a man whose name is the Branch"Zec 6:12; of whom we read above, "Behold a man riding upon a red horse, and he stood among the myrtle trees, which were in the bottom"Zec 1:8. Of whom too the Father saith; He builded My city, "whose builder and maker is God"Heb 11:10. He too is seen by Ezekiel in a description like this, "a man whose appearance was like the appearance of brass"Eze 40:3, that is, "burnished and shining as fire, with a line of flax in his hand and a measuring reed"Eze 1:7. The office also seems to be one of authority, not to measure the actual length and breadth of Jerusalem, but to lay down what it should be, (Cyril), "to mark it out broad and very long."

Barnes: Zec 2:3

The angel that talked with me went forth - Probably to receive the explanation which was given him for Zechariah; and another angel, a higher angel, since he gives him a commission, "went forth to meet him,"being (it seems probable) instructed by the Angel of the Lord, who laid down the future dimensions of the city. The indefiniteness of the description, another angel, implies that he was neither the Angel of the Lord, nor (were they different) Michael, or the man with the measuring line, but an angel of intermediate rank, instructed by one higher, instructing the lower, who immediately instructed Zechariah.

Barnes: Zec 2:4

And said unto him, Run, speak unto this young man - The prophet himself, who was to report to his people what he heard. Jeremiah says, "I am a youth"Jer 1:6; and, "the young man,""the young prophet,"carried the prophetic message from Elisha to Jehu. "Youth,’ "common as our English term in regard to man, is inapplicable and unapplied to angels, who have not our human variations of age, but exist, as they were created.

Jerusalem shall be inhabited as towns without walls - Or as villages (see the notes at Hab 3:14), namely, an unconfined, uncramped population, spreading itself freely, without restraint of walls, and (it follows) without need of them. Clearly then it is no earthly city. To be inhabited as villages would be weakness, not strength; a peril, not a blessing. The earthly Jerusalem, so long as she remained unwalled, was in continual fear and weakness. God put it into the heart of His servant to desire to restore her; her wall was built, and then she prospered. He Himself had promised to Daniel, that "Her street shall be rebuilt, and her wall, even in strait of times"Dan 9:25. Nehemiah mourned 73 years after this, 443 b.c., when it was told him, "The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire"Neh 1:3. He said to Artaxerxes, "Why should not my countenance be sad, when the city, the place of my fathers’ sepulehres, lieth waste, and the gates thereof are consumed with fire?"Neh 2:3. When permitted by Artaxerxes to return, he addressed the rulers of the Jews, "Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire; come, and let us build up the wall of Jerusalem, that we be no more a reproach; and they said, let us rise and build. So they strengthened their hands for this good work"Neh 2:17-18. When "the wall was finished and our enemies heard, and the pagan about us saw it, they were much cast down in their own eyes; for they perceived that this work was wrought of our God"Neh 6:15-16.

This prophecy then looks on directly to the time of Christ. Wonderfully does it picture the gradual expansion of the kingdom of Christ, without bound or limit, whose protection and glory God is, and the character of its defenses. It should "dwell as villages,"peacefully and gently expanding itself to the right and the left, through its own inherent power of multiplying itself, as a city, to which no bounds were assigned, but which was to fill the earth. Cyril: "For us God has raised a church, that truly holy and far-famed city, which Christ fortifies, consuming opponents by invisible powers, and filling it with His own glory, and as it were, standing in the midst of those who dwell in it. For He promised; "Lo, I am with you always even unto the end of the world."This holy city Isaiah mentioned: "thine eyes shall see Jerusalem, a quiet habitation; a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken"Isa 33:20; and to her he saith, "enlarge the place of thy, tent, and let them stretch forth the curtains of thine habitation; spare not; lengthen thy cords and strengthen thy stakes. For thou shalt break forth on the right hand and on the left"Isa 54:2-3. For the church of Christ is widened and extended boundlessly, ever receiving countless souls who worship Him."Rup.: "What king or emperor could make walls so ample as to include the whole world? Yet, without this, it could not encircle that Jerusalem, the church which is diffused through the whole world. This Jerusalem, the pilgrim part of the heavenly Jerusalem, is, in this present world, inhabited without walls, not being contained in vile place or one nation. But in that world, where it is daily being removed hence, much more can there not, nor ought to be, nor is, any wall around, save the Lord, who is also the glory in the midst of it."

Barnes: Zec 2:5

And I, Myself in My own Being, will be to her a wall of fire - Not protection only, an inner circle around her, however near an enemy might press in upon her, but destructive to her enemies. Isaiah says, "No weapon that is formed against thee shall prosper, and every tongue that shall rise in judgment against thee thou shalt condemn"Isa 54:17. Its defense, Isaiah says, shall be immaterial. "We have a strong city; salvation shall God appoint for walls and bulwarks"Isa 26:1; "thou shalt call thy walls salvation and thy gates praise"Isa 60:18). By a different figure it is said, "I will encamp about mine house because of the army"Zec 9:8.

And glory will I be in the midst of her - As Isaiah says, "The Lord shall be unto thee an everlasting light, and thy God thy glory"Isa 60:19; and of Christ, "In that day shall the Branch of the Lord be Beauty and Glory - to the escaped of Israel"Isa 4:2.

Barnes: Zec 2:6

Ho! ho! and flee - Such being the safety and glory in store for God’ s people in Jerusalem, He who had so provided it, the Angel of the Lord, bids His people everywhere to come to it, saving themselves also from the peril which was to come on Babylon. So Isaiah bade them, "Go ye forth of Babylon; flee ye from the Chaldaeans with a voice of singing; declare ye, tell this, utter it to the end of the earth; say ye, The Lord hath redeemed His servant Jacob"Isa 48:20. "Depart ye, depart ye, go ye out from thence; touch no unclean thing: go ye out of the midst of her; be ye clean, that bear the vessels of the Lord"Isa 52:11; and Jeremiah, "Flee ye out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity, for this is the time of the Lord’ s vengeance. He will render unto her a recompense"(Jer 51:6, add. Jer 50:8). "My people, go ye out of the midst of her, and deliver ye, every man his soul from the fierce anger of the Lord"Jer 51:45.

The words, "flee, deliver thyself,"imply an imminent peril on Babylon, such as came upon her, two years after this prophecy, in the fourth year of Darius. But the earnestness of the command, its repetition by three prophets, the context in isaiah and Jeremiah, imply something more than temporal peril, the peril of the infection of the manners of Babylon, which may have detained there many who did not return. Whence in the New Testament, the words are cited, as to the great evil city of the world; "Wherefore come out from among them and be ye separate, and touch not the unclean thing, and I will receive you"2Co 6:17; and under the name of Babylon; "I heard another voice from heaven, saying, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues"Rev 18:4.

For I have spread you abroad as the four winds of heaven - The north country, although its capital and center was Babylon, was the whole Babylonian empire, called "the North"Jer 1:13-14; Jer 3:18; Jer 4:6; Jer 6:1, Jer 6:22; Jer 23:8 because its invasions always came upon Israel from the north. But the book of Esther shows that, sixty years after this, the Jews were dispersed over the 127 provinces of the Persian empire, from India (the Punjab) to Ethiopia Est 1:1; Est 3:8, Est 3:12-14; Est 8:5, Est 8:9, whether they were purposely placed by the policy of the conquerors in detatched groups, as the ten tribes were in the "cities of the Medes"2Ki 17:6, or whether, when more trusted, they migrated of their own accord. God, in calling them to return, reminds them of the greatness of their dispersion. He had dispersed them abroad as the four winds of heaven . He, the Same, recalled them.

Barnes: Zec 2:7

Dwellest with the daughter of Babylon - The unusual idiom is perhaps chosen as expressive of God’ s tenderness, even to the people who were to be destroyed, from which Israel was to escape.

Barnes: Zec 2:8

After the glory - Jonathan: "Which it is promised to bring upon you."This being the usual construction, the words involve a great course of God’ s dealing, of first showing favor to those who will receive favor, then abandoning or punishing the rest; as, when the eight souls had been received into the ark, the flood came; when Lot and his had escaped out of Sodom, the fire came down from heaven; when Israel had passed the Red Sea, Pharaoh’ s hosts were drowned; the election obtained what israel sought for, the rest were blinded. "The glory"then would be the glory, of which God says, "I will be the glory in the midst of you"Rom 11:7.

But further He who speaketh is Almighty God, "Thus saith the Lord of Hosts, He hath sent me; For lo I wave My hand against them - and ye shall know that the Lord of hosts hath sent me; Lo I come and dwell in the midst of thee, saith the Lord, and many nations shall cleave unto the Lord in that day, and they shall be to Me a people and I will dwell in the midst of thee, and thou shalt know, that the Lord of hosts hath sent me unto you"Zec 2:8-10. In all which series of promises, the I, of whom Israel were to know that the Lord of hosts had sent Him, is the I, who affirms of Himself what belongs to Almighty God only, inflicting punishment on the enemies of Judah, indwelling the Church and people, receiving the pagan as His own; and it is precisely by all these acts of power and love, that Israel shall know that the Lord of hosts had sent Him.

(Jerome: "In what follows, ‘ Thus saith the Lord of hosts, After glory, He hath sent Me’ etc., the Saviour is introduced speaking, who, being Almighty God, saith that He was sent by the Father Almighty, not according to that whereby He was Almighty, but according to that, that, after glory, He was sent, "who being in the form of God, thought it not robbery to be equal with God; but emptied Himself, taking the form of a servant, and was made obedient unto the Father even unto death; and that, the death of the Cross"Phi 2:6. Nor is it marvel that Christ is called Almighty, in whose Person we read in the Apocalypse of John, "These things saith the faithful Witness - I am Alpha and Omega, the beginning and the ending, saith the Lord, which was and which is and which is to come, the Almighty"Rev 1:5, Rev 1:8, "to whom all power is given in heaven and in earth"Mat 28:18; and who saith, "All things of the Father’ s are Mine"Joh 16:15. But if all things, that is, God from God, Lord from. Lord, Light from Light, therefore also Almighty from Almighty; for it cannot be, that diverse should be the glory of those whose Nature is One."

For he who toucheth - So as to injure , you, "toucheth the apple of His eye,"that is, of Him who sent Him, Almighty God. So Jerome, Theodoret Others, as Cyril, of his own eye, turning to evil to himself; but the analogy of the other passages is against it), as in the song of Moses, "He led him about, He instructed him, He kept him as the apple of His eye"Deu 32:10; and David prays, "Keep me as the apple of the eye"Psa 17:8.

Barnes: Zec 2:9

For behold I will shake My hand against them - As God promised of old against the enemies of His people , and they shall be a spoil to those who served them habitually.

And ye shall know that the Lord of hosts hath sent Me - Theodoret: "He was sent, not as God, but as Man. For as God He is equal to the Father. For He saith, "I am in the Father and the Father in Me, and, The Father who dwelleth in Me He doeth the works"Joh 14:10, and, "I and My Father are one"Joh 10:30, and "He who hath seen Me hath seen the Father"Joh 14:9. But He is sent, as man, fulfilling the dispensation for us, not lessening the divine nature. The prophet then intimated not the duality only, but the equality of the persons."

Barnes: Zec 2:10

Sing and rejoice, O daughter of Zion - It is a great jubilee of joy, to which Zion is invited. Thrice beside is she invited with this same word, and all for the restored or renewed Presence of God. "Cry aloud for joy, thou barren which bare not"Isa 54:1, as here, on the coming in of the Gentiles, "Cry aloud for joy, O daughter of Zion; jubilate, O Israel; rejoice and exult with all the heart, O daughter of Jerusalem; the Lord, the King of Israel, is in the midst of thee"Zep 3:14-15. "Shout and cry aloud for joy, O inhabitant of Zion; for great in the midst of thee is the Holy One of Israel"Isa 12:6. The source of joy is a fresh coming of God, a coming, whereby He should dwell abidingly among them: truly what is this, but the Incarnation? As John saith, "The Word was made Flesh and dwelt among us"Joh 1:14; and, "Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them and shall be their God"Rev 21:3.

Cyril: "Hence too you may learn how great a subject of contentment above is the Presence of the Saviour upon earth. He could not then but bid the spiritual Zion, "which is the Church of the Living God"1Ti 3:15, the most sacred multitude of those saved by faith, to cry aloud for joy and rejoice. But it was announced that He should come and be in the midst of her. For John saith to us, The Word "was in the world"Joh 1:10, and, being God, was not severed from His creatures, but He was Himself the Source of life to all living, and holding all things together to well-being and life; but "the world knew Him not"Joh 1:10 : for it worshiped the creature. But He came among us, when, taking our likeness, He was conceived by the holy Virgin, and "was seen upon earth and conversed with men", and the divine David witnesseth saying, "Our God shall come manifestly, and shall not keep silence"Psa 50:3. Then also was there a haven for the Gentiles. For now no longer was the race of Israel alone taught, but the whole earth was engoldened with the evangelical preachings, and in every nation and country "great is His Name."

Jerome: "This too is to be understood of the Person of the Lord, that He exhorts His people, being restored from the captivity to their former abode, to be glad and rejoice, because the Lord Himself cometh and dwelleth in the midst of her, and many nations shall believe in Him, of whom it is said, "Ask of Me and I will give Thee nations for Thine inheritance, and the ends of the earth for Thy possession"Psa 2:8, and He shall dwell in the midst of them, as He saith to His disciples, "Lo, I am with you always, even unto the end of the world"Mat 28:20.

Barnes: Zec 2:11

And many nations shall join themselves - cleaving to Him by a close union. Isaiah had so spoken of single proselytes Isa 56:3-6; Jeremiah had used the word of Israel’ s self-exhortation after the return from Babylon; "going and weeping,"they shall go and seek the Lord their God, saying, "Come and let us join ourselves unto the Lord, in a perpetual covenant that shall not be forgotten"Jer 50:4-5. This Zechariah now predicts of "many nations."The Jews were scarcely half-restored themselves, a mere handful. They had wrought no conversions among the pagan, yet prophecy continues its unbroken voice, "many nations shall join themselves unto the Lord."

And shall be My people - Literally, "be to Me a people."This is exactly the history of the Christian church, unity amid diversity; many nations still retaining their national existence, yet owned by God as one people and His own. The words are those in which God adopted Israel in Egypt; "I will take you to Me for a people, and I will be your God"Exo 6:7. This was the covenant with them, "that thou shouldest enter into covenant with the Lord thy God, that He may establish thee today for a people unto Himself, and that he may be unto thee a God"(Deu 29:12-13, add Lev 26:12; Deu 27:9; 1Sa 12:22; 2Sa 7:23-24; 2Ki 11:17; 1Ch 17:22; 2Ch 23:16; Jer 7:23; Jer 11:4). The contrary was the title of the pagan, "not a people; with whom God said, I will move Israel to jealousy"Deu 32:21. The closeness of union Jeremiah expresses; "As the girdle cleaveth to the loins of a man, so have I caused to cleave to Me the whole house of Israel and the whole house of Judah, saith the Lord, that they might be unto Me for a people and for a name and for a praise and for a glory"Jer 13:11. This was the object of the existence of Israel; to this it was to be restored Jer 24:7; Jer 30:22; Jer 31:1; Jer 32:38 by conversion Eze 11:20; Eze 14:11; Eze 36:28; Eze 37:23, Eze 37:27; Zec 8:8; to this special privilege of Israel "many nations"were to be admitted; yet not so as to be separate from Israel, for He adds, "and I will dwell in, the midst of thee,"Judah. God would dwell in His Church, formed of Israel and the Gentiles, yet so that the Gentiles should be grafted into Israel, becoming one with them.

Barnes: Zec 2:12

And the Lord shall inherit Judah His portion - The inheritance of the Lord is the title which God commonly gave to Israel (Deu 4:20; Deu 9:26, Deu 9:29; 1Sa 26:19; 2Sa 14:16; 2Sa 20:19; 2Sa 21:3; 1Ki 8:51; Psa 28:9; Psa 33:12; Psa 68:10; Psa 78:62, Psa 78:71; Psa 119:1; Psa 106:40, Joe 2:17; Joe 3:2, (Hebrew) Isa 19:25; Isa 47:6; Jer 12:7-9; Jer 50:11). God is said to be the portion of Israel Jer 10:16; Jer 51:19; of the pious Psa 16:5; Psa 73:26; Psa 119:57; Psa 142:6; Lam 3:24; once only beside, is Israel said to be the portion of God Deu 32:9; once only is God said to inherit Israel, "Pardon our iniquity and our sin, and take us for thine inheritance"Exo 34:9. Zechariah unites the two rare idioms.

In the holy land - The land is again made holy by God, and sanctified by His Presence. So He calls the place where He revealed Himself to Moses, "holy ground"Exo 3:5. So it is said, "the holy place"Lev 10:17; Lev 14:13, "the holy house"1Ch 29:3, "the holy ark"2Ch 35:3, "the holy city"Neh 11:1, Neh 11:18; Isa 48:2; Isa 52:1, "the holy mountain"Isa 27:13; Jer 31:23; Zec 8:3, "the holy people"Isa 62:12, "the holy chambers"(Eze 42:13 all), or, with reference to their relation to God who consecrates them, "My holy mountain"Psa 2:6; Isa 11:9; Isa 56:7; Isa 57:13; Isa 65:11, Isa 65:25; Isa 66:20; Eze 20:40; Joe 2:1; Joe 3:17; Oba 1:16. Zep 3:11, "Thy holy habitation"Exo 15:13, "Thy holy dwelling-place"(Deu 26:15. "His holy hab."Psa 68:6; Jer 25:30; Zec 2:1-13 :17) "thy holy temple"(Psa 5:8; Psa 79:1; Psa 138:2; Jon 2:5, Jon 2:8, "His holy temple,"Mic 1:2; Hab 2:20), "Thy holy mountain"(Psa 15:1; Psa 43:3; Dan 9:16. "His holy hill,"Psa 3:5; Psa 48:2; Psa 99:9), "Thy holy oracle"Psa 28:2, "Thy holy city"Dan 9:24, "cities"Isa 64:9, "His holy place"Psa 24:1-10 :, "His holy border."Psa 78:54. It is not one technical expression, as people now by a sort of effort speak of "the holy land."Everything which has reference to God is holy. The land is holy, not for any merits of theirs, but because God was worshiped there, was specially present there. It was an anticipation and type of "Thy holy Church throughout all the world doth acknowledge Thee."This land their fathers had "polluted with blood"Psa 106:38; God says, "they defiled My land"Jer 2:7; Jer 3:9; Jer 16:18; Ezekiel called her eminently, "the land that is not cleansed"Eze 22:24. Now God said, "I will remove the iniquity of the land"Zec 3:9, and she was again a holy land, as hallowed by Him.

It is not a mere conversion of the pagan, But, as Isaiah Isa 2:3 and Micah Mic 4:2 foretold; a conversion, of which Jerusalem should be the center, as our Lord explained to the Apostles after His Resurrection, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem"Luk 24:47.

Barnes: Zec 2:13

Be silent - Literally, "hush all flesh, before the Lord"(see at Hab 2:20, p. 207); man in his weakness Gen 6:3; 2Ch 32:8; Job 10:4; Psa 56:4; Psa 78:39; Isa 31:3; Jer 17:5, "flesh and blood"in the language of the New Testament Mat 16:17; 1Co 15:50; Gal 1:16, before God his Maker. "All flesh,"the whole human race Gen 6:12; Psa 65:3; Psa 145:21; Isa 40:5-6; Isa 49:26; Isa 66:23; Joe 3:1; Eze 21:4, Eze 21:9-10, is to be hushed before God, because His judgments, as His mercies, are over all.

For God ariseth - God seemeth to be quiescent, as it were, when He bears with us; to arise, when He puts forth His power, either for us, when we pray, "Lord, awake to help me"(Psa 59:4, add Psa 7:7; Psa 44:24); or in displeasure. His "holy habitation"is alike the tabernacle 1Sa 2:29, 1Sa 2:32; Psa 26:9; Psa 68:6, temple 2Ch 36:15, heaven Deu 26:15; Jer 25:30; 2Ch 30:27, since His presence is in all.

Poole: Zec 2:1

I Zechariah,

lifted up mine eyes again: this is the third emblem or vision he had seen. Looked very diligently and intently .

A man one in form of a man; some say it was Christ, others say a type of Nehemiah; it was an emblem of some master-builder to be sure, and it is probable the prophet took him for no more than a man.

With a measuring line in his hand he appeared ready and prepared to lay out the platform of Jerusalem for extent, form, and beauty,

ZECHARIAH CHAPTER 2

The vision of an angel sent to measure Jerusalem, and its flourishing state under God’ s protection foretold, Zec 2:1-5 . The people warned to quit Babylon before its fall, Zec 2:6-9 . The promise of God’ s presence, Zec 2:10-13 .

I Zechariah,

lifted up mine eyes again: this is the third emblem or vision he had seen. Looked very diligently and intently .

A man one in form of a man; some say it was Christ, others say a type of Nehemiah; it was an emblem of some master-builder to be sure, and it is probable the prophet took him for no more than a man.

With a measuring line in his hand he appeared ready and prepared to lay out the platform of Jerusalem for extent, form, and beauty,

Poole: Zec 2:2

Whither goest thou? it is evident the prophet did not in so bold a manner inquire before, which may possibly be for that he apprehended this man to be one lesser than an angel; nor doth he ask the meaning of this hieroglyphic, but, understanding what it meant, the prophet inquires only where the platform was to be laid.

To measure to take the exact dimensions of it, that it may answer God’ s promise, and be capable to receive its inhabitants.

Jerusalem the city, which was to be built hereafter, but first the temple is to be built.

Poole: Zec 2:3

The angel that talked the great and glorious Angel, i.e. Christ Jesus himself, which had so long talked with Zechariah.

Went forth from the midst of the myrtle trees, where he was first seen: whither he is going is not said; perhaps to standby, direct, and encourage the person that was going to measure Jerusalem.

Another angel went out to meet him a created angel, or a ministerial angel, as became his office, offers his service to Christ, who is Lord of angels.

Poole: Zec 2:4

And said unto him or,

And he said or, as the French, Lequel lui dit, Which said unto him : so it is plain that the Angel which now was going forth spake to that angel which came to meet him, or gave him orders what to do.

Run since you came so seasonably, hasten with all diligence, and from me tell that young man, Zechariah.

Jerusalem which hath so long lain in rubbish, which I once delighted in, which now seems desolate and hopeless,

shall be inhabited filled with inhabitants,

as towns without walls the suburbs of it shall be as towns unwalled for greatness of extent, and for safety and freedom from enemies and danger: their own multitudes of men shall be some safeguard to them; and they shall have my presence, a better safeguard.

Cattle brought thither for sacred uses, for sacrifices.

Poole: Zec 2:5

What was promised or foretold in the former verse is ratified in this by an account how it should be performed.

For I, saith the Lord that a thing so much above the hope of a present dejected people, so much too great for so weak and so few a people, might be believed and expected, God engageth he will perform the word.

A wall of fire which cannot be scaled, it would consume them that attempt it; nor undermined. none could come so near it: such a wall as once was Elisha’ s guard, 2Ki 6:16,17 , to which this place may possibly refer. Or it is an allusion to the manner of shepherds and travellers in those countries full of wild beasts, to make fires in the night to secure themselves.

Round about no part shall be unguarded, or open to the enemy.

And will be the glory in the midst of her my presence and favour shall make her glorious, Isa 4:5,6 .

What was promised or foretold in the former verse is ratified in this by an account how it should be performed.

For I, saith the Lord that a thing so much above the hope of a present dejected people, so much too great for so weak and so few a people, might be believed and expected, God engageth he will perform the word.

A wall of fire which cannot be scaled, it would consume them that attempt it; nor undermined. none could come so near it: such a wall as once was Elisha’ s guard, 2Ki 6:16,17 , to which this place may possibly refer. Or it is an allusion to the manner of shepherds and travellers in those countries full of wild beasts, to make fires in the night to secure themselves.

Round about no part shall be unguarded, or open to the enemy.

And will be the glory in the midst of her my presence and favour shall make her glorious, Isa 4:5,6 .

Poole: Zec 2:6

Ho, ho: since Jerusalem shall be safe, rich, and glorious by the presence and blessings of her God, the prophet calls to the sleepy Jews, as men that need be awakened.

Come forth set upon your journey for your own country and city, come out from your captive prisons.

And flee make all the haste you possibly can, and flee as men do who are pursued with danger, as men that are earnestly bent to get out of harm’ s way, as the manslayer to the city of refuge. The Hebrew hath only and flee , but our translators have by that guessed at what might fill up the expression, and read, come forth , &c.

From the land of the north Babylon, which lay north to Canaan.

For I have spread you abroad as the four winds of the heaven: as I executed my threats in scattering you, so I will perform my promise, and gather you from all quarters of the world; arise, come away, therefore.

Poole: Zec 2:7

Deliver thyself: the proclamation for free return is published; up, then, and be gone.

O Zion O ye people who should dwell in Zion, ye daughters of Zion.

Dwellest keepest in Babylon when thou mightest go to Jerusalem.

With the daughter of Babylon: perhaps this intimates that which kept many Jews in Babylon, wives or mistresses.

Poole: Zec 2:8

Some refer this to what went before, as a reason why the Jews should return, for God hath commanded it. I think it is an encouragement to the Jews to return, because God had promised to make them a glory, and now assures them that he will take a very particular care of them, therefore sends his Son, as a Judge or Vindex against the nations that had spoiled the Jews; or God sends his Son to them to inform them that it is their interest to unite with the Jews, and become the people of God, and be partakers of the glory and safety of God’ s Israel; however, to let them understand that it will be dangerous to do violence to Israel, as it would be dangerous to any one to violate what is most dear to him that can destroy the offender; to tell them Israel is the apple of God’ s eye.

Poole: Zec 2:9

I will shake or lift up, mine hand, my power and strength, upon them; against the nation and kingdom that doth violence to the people who are my glory, and I am theirs, saith the Lord.

They those people who comply not with him whom God sendeth,

shall be a spoil shall be overthrown and spoiled, and become a prey, unto their servants; the Jews, who were first spoiled by and then made servants to the nations who conquered, captivated, and hardly used the Jews; and indeed this was fulfilled in Esther’ s days, and in the Maccabees’ times.

And ye either Jews, or heathen, or both, shall know, be convinced and own it,

that the Lord of hosts the great and faithful God,

hath sent me hath commissioned Christ to inform them, who are to make their choice what to do herein.

I will shake or lift up, mine hand, my power and strength, upon them; against the nation and kingdom that doth violence to the people who are my glory, and I am theirs, saith the Lord.

They those people who comply not with him whom God sendeth,

shall be a spoil shall be overthrown and spoiled, and become a prey, unto their servants; the Jews, who were first spoiled by and then made servants to the nations who conquered, captivated, and hardly used the Jews; and indeed this was fulfilled in Esther’ s days, and in the Maccabees’ times.

And ye either Jews, or heathen, or both, shall know, be convinced and own it,

that the Lord of hosts the great and faithful God,

hath sent me hath commissioned Christ to inform them, who are to make their choice what to do herein.

Poole: Zec 2:10

Sing and rejoice: now Christ calls them to rejoice in the goodness showed to them, and to sing forth the praises of him who showed it.

O daughter of Zion the whole nation of the Jews, the peculiar, redeemed, and restored people of God; they that had been in great and long captivity.

I come to execute judgments on thine adversaries, to complete thy deliverance and salvation; I come as foretold and promised, in the dispensations of Providence among the nations, in the performance of promises to you my people.

I will dwell in the midst of thee pitch my tabernacle, nay, build my habitation and house, and reside in it, give you my ordinances, my blessing, and my presence. This was fulfilled in part presently, and so through near five hundred years till Christ came, and ever since to his gospel church.

Poole: Zec 2:11

Many nations and great , Heb; it implieth both multitudes and greatness of nations; or, heathen and Gentiles, as the word beareth.

Shall be joined to the Lord become proselytes, inquire for, adhere to, and worship the God of Israel.

In that day when God shall lift up his hand for his people against their enemies, as Est 8:17 ; when Christ shall be come in the flesh, and Shall take down the partition wall.

Shall be my people covenant people, to love, fear, worship, and obey Christ.

I will dwell in the midst of thee: see Zec 2:10 .

Thou shalt know: see Zec 2:9 ,

The Lord of hosts the sovereign Lawgiver, and Almighty Ruler of heaven and earth, hath sent me, the Messiah, and Zechariah his servant, unto thee, Jew and Gentile.

Poole: Zec 2:12

The Lord Jehovah, the God of Abraham and of his seed, who had cast off Judah, and seemed to quit his claim in his ancient inheritance, by a disseisin of seventy years.

Shall inherit claim, recover, possess, and delight in, as a man doth in his paternal inheritance.

Judah all his Israel; this tribe mentioned, but all the rest included.

His portion his treasure and peculiar people, his lot and part.

In the holy land Heb. upon ; holy, not by any inherent holiness, but holy and selected, and set apart for a holy people consecrated to God.

Shall choose Jerusalem again ; the Lord will, as of old, choose Jerusalem for his seat.

Poole: Zec 2:13

Be silent murmur not, you that love not Zion; dispute not, you that, think these promises are too good, too great; but, in silence, reverence and adore God in all his excellences and ways; wait, and expect the accomplishment of all by him who never utters more than he can and will do for his people. O all flesh; both Jew and Gentile; you are weak, short-sighted, and worthless; you are flesh, be silent and wait.

Before the Lord the wise, mighty, gracious, and faithful One; who never suffered a word of his to fall unfulfilled, nor will let any of these promises to fail.

He is raised up: he speaks to our capacity; God is said to be raised in allusion to men who get up, or rise up, and set about what they will do; so here God is on this work already.

Out of his holy habitation either heaven, or his temple.

Be silent murmur not, you that love not Zion; dispute not, you that, think these promises are too good, too great; but, in silence, reverence and adore God in all his excellences and ways; wait, and expect the accomplishment of all by him who never utters more than he can and will do for his people. O all flesh; both Jew and Gentile; you are weak, short-sighted, and worthless; you are flesh, be silent and wait.

Before the Lord the wise, mighty, gracious, and faithful One; who never suffered a word of his to fall unfulfilled, nor will let any of these promises to fail.

He is raised up: he speaks to our capacity; God is said to be raised in allusion to men who get up, or rise up, and set about what they will do; so here God is on this work already.

Out of his holy habitation either heaven, or his temple.

Haydock: Zec 2:3

Another. The angel who measured spoke to Michael. (Calmet)

Haydock: Zec 2:4

Walls. This must be understood of the spiritual Jerusalem, the Church of Christ. (Challoner) ---

According to St. Augustine (in Psalm lxxi.) when the literal sense cannot be verified, we must have recourse to the thing prefigured; and thus what is here written, must be explained of the Church rather than of Jerusalem. (Worthington) ---

A little before the fall of the latter, it was become so populous that the houses which had been built without the walls were enclosed. (Josephus, Jewish Wars vi. 6.) ---

this multitude was a sort of pledge or figure of the crowds which should embrace the gospel.

Haydock: Zec 2:5

Fire, to enlighten and protect it. Arms will be unnecessary, Micheas v. 10., and Isaias ii. 4. The Church shall enjoy peace.

Haydock: Zec 2:6

North. Many Jews had not yet returned, Esther, &c. ---

Winds, Ezechiel v. 2, 12. (Calmet) ---

Gentiles, and ye children of Sion, flee from Babylon and from sin into the true Church. (Worthington)

Haydock: Zec 2:8

Glory. After restoring you to your own country, and rebuilding your cities, I will punish your enemies. (Calmet) ---

After they have enjoyed prosperity, they shall feel the reverse. Hebrew Cabod, (Haydock) means also "a burden."

Haydock: Zec 2:9

Prey. Two years after this (Calmet) the Assyrians revolted, and seized Babylon. (Justin i.) ---

They slew the useless women: but Zopyrus betrayed the place to Darius, who hung 3,000 of the principal inhabitants, and demolished the walls. (Herodotus iii. 150.; Usher, the year of the world 3489.)

Haydock: Zec 2:11

Nations. We know of none who embrace the Jewish law. But both the old and the new world submits to Christ. ---

Dwell. St. Michael represents the Messias. The latter preached and wrought miracles among the Jews, which rendered them inexcusable, John xv. 24. (Calmet)

Haydock: Zec 2:13

Silent: obey with reverence. (Haydock) See Habacuc ii. 20., and 1 Machabees i. 3. (Calmet) ---

Habitation, becoming man. (Menochius)

Gill: Zec 2:1

I lifted up mine eyes again, and looked,.... And saw a third vision; which, as Kimchi owns, refers to the times of the Messiah; though it might be of use to the Jews then present, to encourage them to expect the rebuilding of Jerusalem, in a literal sense:

and behold a man with a measuring line in his hand: by whom is meant, not Nehemiah, nor Zerubbabel; see Zec 4:10 who were concerned in the building of Jerusalem; nor any mere man, nor even a created angel; for, though he may be the same with the other angel, that did not talk with the prophet, Zec 2:3 as Kimchi observes; seeing he seems to be superior to him that did; yet not a ministering spirit, but the Messiah, who in this book is often spoken of as a man; See Gill on Zec 1:8 and by "the measuring line in his hand" may be meant eternal predestination, the Lamb's book of life, which is in his keeping; and is the measure and rule by which he proceeds in the calling, justification, and glorification of the firstborn, whose names are written in heaven; or the Scriptures of truth, the measure and rule of doctrine, discipline, worship, and conversation; and according to which Christ forms, constitutes, and regulates Gospel churches; see Eze 40:3.

Gill: Zec 2:2

Then said I, Whither goest thou?.... As it showed great freedom and boldness in the prophet to put such a question to the man with the measuring reed, it was great condescension in him to return him an answer, as follows:

and he said unto me, To measure Jerusalem; not literally understood, which was not yet thoroughly built; but the Gospel church, often so called; see Heb 12:22 and this measuring of it denotes the conformity of it to the rule of God's word; a profession of the true doctrines of it, and an observance of the ordinances of it, as delivered in it; and an agreement of the walk, life, and conversation of its members with it:

to see what is the breadth thereof, and what is the length thereof; the length of the New Jerusalem is as large as the breadth; its length, breadth, and height, are equal, Rev 21:16.

Gill: Zec 2:3

And, behold, the angel that talked with me went forth,.... See Zec 1:9 and he "went forth" from the place where the prophet was, with whom he had been conversing:

and another angel went out to meet him: the same that was seen among the myrtle trees, Zec 1:8 and here, with a measuring line in his hand, Zec 2:1.

Gill: Zec 2:4

And said unto him,.... That is, the other angel said to the angel that had been talking with the prophet,

Run, speak to this young man: meaning Zechariah, who was either young in years, as Samuel and Jeremiah were when they prophesied; or he was a servant of a prophet older than he, and therefore so called, as Joshua, Moses's minister, was, Num 11:28 as Kimchi observes:

saying, Jerusalem shall be inhabited as towns without walls; this shows that this is not to be understood of Jerusalem in a literal sense, for that was not inhabited as a town without a wall; its wall was built in Nehemiah's time, and remained until the city was destroyed by Vespasian; yea, it had a treble wall, as Josephus says ^b; but of the church of Christ in Gospel times; and denotes both the safety and security of it; see Eze 38:11 and the populousness of it; and especially as it will be in the latter day, when both Jews and Gentiles are called, and brought into it; which sense is confirmed by what follows:

for the multitude of men and cattle therein; the Jews being meant by "men"; see Eze 34:31 and the Gentiles by "cattle", to which they used to be compared by the former: this will be fulfilled when the nation of the Jews will be born at once, and all Israel will be saved, and the fulness of the Gentiles shall be brought in; for the number of the spiritual Israel, the sons of the living God, both Jews and Gentiles, shall be as the sand of the sea, which cannot be measured, Hos 1:10 and when there will be such a large increase of converts; and such flockings to Zion, to the spiritual Jerusalem, the church of God, that the place will be too small for them, Isa 49:19 whereas, when Jerusalem in a literal sense was rebuilt, after the Babylonian captivity, there was a want of persons to inhabit it, and lots were cast for one out of ten to dwell in it; and they were glad of others that offered themselves willingly to be inhabitants of it, Neh 11:1 for there was but a small number that returned from Babylon to repeople the city of Jerusalem, and the whole country of Judea; no more came from thence but forty two thousand, three hundred, and threescore, besides men and maid servants, which amounted to seven or eight thousand more, Ezr 2:64 Neh 7:66 which were but a few to fill such a country, and so many cities and towns that were in it, besides Jerusalem; and yet Josephus ^c affirms, that the number of those of the tribes of Judah and Benjamin, that came up from thence, and were above twelve years of age, were four millions, six hundred, and twenty eight thousand; in which he is followed by Zonaras ^d, and it is admitted and approved of by Sanctius on the place; which is not only contrary to the accounts of Ezra and Nehemiah, but is incredible; that such a number that went into captivity, which was not very large, should, under all the distresses and oppressions they laboured, in seventy years time so multiply, and that two tribes only, as to be almost eight times more than all the twelve tribes were at their coming out of Egypt; a number large enough to have overrun the Babylonian monarchy; and too many to be supported in so small a country as the land of Canaan: wherefore, upon the whole, it must be best to interpret this of spiritual and mystical Jerusalem, and of the populousness of the church of Christ in the latter day.

Gill: Zec 2:5

For I, saith the Lord, will be unto her a wall of fire round about,..... So that she needs no other wall to secure her, the power of God encompassing her about as the mountains did Jerusalem, Psa 125:2 and he being as a wall of fire to terrify and destroy her enemies; for our God is a consuming fire, Heb 12:29. Drusius thinks it is a metaphor taken from travellers in some countries, who kindle fires about their tents, to keep off lions, and other beasts of prey; and observes of lions particularly, that they are exceedingly terrified by fire; for which he refers to John Leo in his description of Africa; and Pliny makes ^e mention of several things that are terrifying to them, but especially fires, he says; and so Dr. Shaw ^f, of late, speaking of the lions in Barbary, remarks, fire is what they are the most afraid of; yet, notwithstanding all the precautions of the Arabs in this respect, with others he takes notice of, it frequently happens that these ravenous beasts, outbraving all those terrors, will leap into the midst of an enclosure or fold, and drag from thence a sheep, or a goat; and Tavernier ^g tells a story, by which he thinks it appears to be a vulgar error that lions will not come near the fire; though the relation itself shows it to be not only a received opinion, but a common custom to light fires in the night, to preserve from lions: his story is,

"a party of Dutch soldiers, under the command of a serjeant, far advanced in the country (about the Cape of Good Hope), and night coming on, they made a great fire, as well to keep themselves from the lions, as to warm themselves, and so lay down to sleep round about it; being asleep, a lion seized one of the soldier's arms, which with difficulty was got out, after the lion was shot;''

but this seems to be the case, when these creatures are dreadfully hunger bitten; however, be it as it will, God is the sure and safe protection of his people; who went before the people of Israel in a pillar of a cloud by day, and in a pillar of fire by night, when they passed through a terrible wilderness, in which were beasts of prey; and surrounded Elisha with horses and chariots of fire, when the king of Syria sent a large host to take him; so that he could say, to encourage his servant, "they that be for us are more than they that be with them", 2Ki 6:15 who seem to be angels; and the Jews ^h here interpret it of the family of God, his angels, made a wall to Jerusalem to preserve it; the cherubim and a flaming sword, set to keep the garden of Eden, were, according to Lactantius ⁱ, a wall of fire about it; for (he says), when God cast man out of paradise, he walled it about with fire: but that was that man might not enter in; but here he himself is a wall of fire, that his people may be safe; hence they have no reason to fear the wrath of their enemies, the most fierce and furious, savage and cruel, comparable to lions, bears, &c.; for, if God is for them, on their side, and on all sides of them, who can be against them to any purpose? The Targum paraphrases it,

"my Word shall be unto her, saith the Lord, as a wall of fire encompassing her round about:''

and will be the glory in the midst of her: appear glorious in her, be glorified in her, and by her, and be her glory, and make her glorious; as the Lord does by granting his gracious presence with his church and people, in his word and ordinances; see Isa 4:1 Isa 60:13.

Gill: Zec 2:6

Ho, ho,.... This word expresses a call and proclamation; and is doubled, as Kimchi observes, to confirm it; and so the Targum paraphrases it,

"proclaim to the dispersed:''

come forth, and flee from the land of the north, saith the Lord; that is, from Babylon, which lay north of Judea; see Jer 1:13 Jer 3:12 where many of the Jews continued, and did not return with the rest when they came up out of the captivity; and are therefore called to come forth from thence in haste; and figuratively designs, either the people of God that are among the men of the world, and are called to separate from them, and have no fellowship with there; or such as will be in mystical Babylon, a little before its destruction; and will be called out of it, lest they partake of her plagues; see Rev 18:4,

for I have spread you abroad as the four winds of the heaven, saith the Lord; meaning either the dispersion of the Jews in Babylon, and other countries; or of the people of God, being scattered up and down in the jurisdiction of Rome Papal; or the sense is, that it was his will and purpose, when they were come out of Babylon, that they should be spread in the several parts of the world, to support the cause of Christ, and strengthen his interest.

Gill: Zec 2:7

Deliver thyself, O Zion,.... Or make thy escape, you that belong to Mount Zion, the city of the living God, and ought to have your abode there, and not in Babylon: flee from thence,

that dwelleth with the daughter of Babylon; in any of the antichristian states, who are the daughters of Babylon, the mother of harlots, Rev 17:5 so it may be rendered, "that inhabits the daughter of Babylon" ^k; dwells in any of the cities, towns, and villages, belonging to it.

Gill: Zec 2:8

For thus saith the Lord of hosts,.... Christ, who is the true Jehovah, and Lord of armies, as appears from his being sent in the next clause:

After the glory; which is promised, Zec 2:5 so the Targum and Kimchi; or, "afterwards" shall be "the glory" ^l; or a glorious time and state; that is, after God's people are brought out of mystical Babylon, when the Jews shall be converted, and the fulness of the Gentiles shall be brought in, then will be the latter day glory; and at the same time will be the fall and destruction of antichrist, and of the antichristian states, as follows:

hath he sent me unto the nations which spoiled you; the Chaldeans and Babylonians, who spoiled and carried captive the Jews; or the antichristian nations, which persecuted and wasted the people of God, the followers of the Lamb; but now Christ will be sent, and will come in a spiritual manner, and take vengeance on them; he will destroy antichrist with the breath of his mouth, and with the brightness of his coming; with the sharp sword going out of his mouth, Rev 19:15,

for he that toucheth you toucheth the apple of his eye; either his own eye, he hurts himself; or the eye of the Lord of hosts; "of mine eye", as some read it ^m, as the Vulgate Latin version; which shows how near and dear the Lord's people are to him. The pupil or apple of the eye is a little aperture or perforation in the middle of the tunic or coat of the eye, called the uvea and iris, about which the iris forms a ring; and through this little opening the rays of light pass to the crystalline humour, to be formed on the retina or net, at the bottom of the eye. It is a very weak and tender part, and easily hurt with the least thing; and fitly describes the feeble state of Christ's people; and how soon and easily they may be disturbed, distressed, and hurt by their enemies: and as this is a principal part of the eye, and a part of a man's self, dear and valuable to him; so are the Lord's people parts, as it were, of himself; they are members of his body, closely united to him; and whatever injury is done to them he reckons as done to himself: "Saul, Saul, why persecutest thou me?" Act 9:5 and being highly esteemed by him, and having the strongest affection for them, he resents every affront given them, and will punish all that hurt them; and exceeding careful is he of them, to keep and preserve them from being hurt: "he kept him as the apple of his eye", Deu 32:10, which, being such an useful and tender part as it is, it is wonderfully provided for by nature against all events; besides the orbit in which it is placed; and the eyebrows, which prevent many nuisances; and the eyelids, which cover and defend it in sleep; and the fringes of hair on them, which break the too violent impressions of light, and keep off motes and flies; there are no less, than six tunics or coats about it ⁿ, as so many preservatives of it: now, as the God of nature has taken so much care of this useful member of the human body, how much more careful and tender must we suppose the God of grace, and our merciful Redeemer and High Priest, to be over his dear people, parts of himself, redeemed by his blood, and designed and prepared for eternal glory and happiness; and how daring must such be who offer the least violence unto them; nor must they expect to escape his wrath and vengeance, that seek their hurt, and give them disturbance; see Psa 17:8 and as this may respect the Jews called out of Babylon in the two preceding verses Zec 2:6, it may be concluded that they were obedient to the divine call, though it is not recorded; it being not likely that God, who had so great a regard for them, would suffer them to continue there to their destruction; for it was about two years after this prophecy, in the fourth year of Darius, or the beginning of the fifth, that Babylon revolted from him, and was besieged twenty months by him, before he took it; and which he did at last by the stratagem of Zopyrus, one of his generals, when he beat down its walls and gates, and put to death three thousand of the inhabitants that were most guilty ^o; but, before this, it is reasonable to suppose that the people of God, so dear unto him as is expressed, were called out from hence; as those of his people, equally dear to him, will be called out of mystical Babylon before its destruction; see Rev 18:4.

Gill: Zec 2:9

For, behold, I will shake mine hand upon them,.... The nations; either the Babylonian, or the antichristian states; meaning, that he would exert his power, and inflict punishment on them, and utterly destroy them; which would be done by the bare shaking of his hand:

and they shall be a spoil to their servants; as the Babylonians were to the Persians; not through Cyrus, which had been done; but through Darius, who took Babylon, after a siege of twenty months, and put great numbers to death; and all became a spoil to the Persians, who had been their servants: or the ten kings, that gave their kingdoms to the beast, and were subject to him; but now shall hate the whore, and eat her flesh; and all her riches and revenues shall be a spoil unto them, and be divided among them, Rev 17:12,

and ye shall know that the Lord of hosts hath sent me; either the Prophet Zechariah, that he was a true prophet, and had his mission from the Lord of hosts, as will appear by the accomplishment of these prophecies; or rather Christ, sent by God the Father; and who will be known and owned by the Jews, as well as by the Gentiles, to be the sent of God, when they shall be converted, and antichrist shall be destroyed. Kimchi refers this, and the following verse Zec 2:10, to the times of the Messiah.

Gill: Zec 2:10

Sing and rejoice, O daughter of Zion,.... Or, "congregation of Zion", as the Targum paraphrases it; the Jewish church, great numbers of that people being converted, and in a church state; or the whole Christian church at this time, consisting of Jews and Gentiles, who are called upon to rejoice and sing at the destruction of antichrist; see Rev 18:20 and because of the presence of God in the midst of them, as follows:

for, lo, I come; not in the flesh: this is not to be understood of the incarnation of Christ; or of his coming in human nature to dwell in the land of Judea; but of his spiritual coming in the latter day, to set up his kingdom in the world, in a more visible and glorious manner:

and I will dwell in the midst of thee, saith the Lord; the presence of Christ in his churches, and with his people, in attendance on his word and ordinances, will be very manifest and constant in the latter day.

Gill: Zec 2:11

And many nations shall be joined to the Lord in that day,.... The Gospel will be preached in all nations, and multitudes will be converted, and embrace and profess the Christian religion, and join themselves to the churches of Christ, which, in the New Testament, is expressed by being joined to the Lord, Act 5:13 see Jer 50:5,

and shall be my people; shall appear to be so, who before were not the people of God; did not profess themselves, and were not known to be, the people of God, though they secretly were in the counsel and covenant of God; but now, being called by grace, they become openly and manifestly his people, 1Pe 2:10,

and I will dwell in the midst of thee; in the church, consisting of people of many nations, as well as of Jews:

and thou shall know that the Lord of hosts hath sent me unto thee; to the Jews, as well as to the Gentiles; See Gill on Zec 2:9.

Gill: Zec 2:12

And the Lord shall inherit Judah his portion in the holy land,.... The Lord's people is his portion, and the lot of his inheritance; whom he has chosen, and calls as such, whether they be Jews or Gentiles; but here it seems to mean the believing Jews; who, it is very likely, upon their conversion, will be returned to their own land, here called "the holy land"; because formerly here the Lord's holy people dwelt, his holy sanctuary was, and his holy worship and ordinances were attended on; and where now he will possess and enjoy his people, and favour them with communion with himself:

and shall choose Jerusalem again; after long trodden down of the Gentiles; as it formerly was a place of divine worship, so it shall be again; and which will be performed in it in a more spiritual and evangelical manner than ever; or it may respect the people of the Jews, who, being called by grace, this will be a kind of a renovation of their election, and an evidence of it; see Rom 11:26.

Gill: Zec 2:13

Be silent, O all flesh, before the Lord,.... Be filled with fear, awe, and astonishment, at the wonderful work of God; the destruction of antichrist; the conversion of the Jews, and the calling of the Gentiles: let them not open their mouths, or dare to say one word against it. The Targum interprets the words of the wicked, and paraphrases them thus,

"let all the wicked be consumed before the Lord;''

see Psa 104:35 and it seems to design the rest of the people, who will not be converted; called flesh, being not only frail and mortal, but corrupt and sinful; and so not able to contend with God, who is mighty in strength, and glorious in holiness, and a God doing wonders. A like phrase is in Hab 2:20,

for he is raised up out of his holy habitation: which is heaven, Isa 63:15 where he seemed to have been as it were asleep for many hundreds of years, even during the reign of antichrist; but now he will be as a man awaked out of his sleep, and will arise to take vengeance on his and his church's enemies, and to help them, and make them happy and glorious.

Commentary -- Verse Notes / Footnotes

NET Notes: Zec 2:2

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Zec 2:3

¹ tn See the note on the expression “angelic messenger” in 1:9.

NET Notes: Zec 2:4

¹ sn That is, to Zechariah.

² tn Heb “Jerusalem will dwell as open regions (פְּרָזוֹת, pÿrazot)”; cf. NAB “in open country”; CEV “won’t have any boundaries.” The population will be so large as to spill beyond the ancient and normal enclosures. The people need not fear, however, for the Lord will be an invisible but strong wall (v. 5).

NET Notes: Zec 2:5

¹ tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.

NET Notes: Zec 2:6

¹ sn These are the scattered Jews of eschatological times (as the expression four winds of heaven makes clear) and not those of Zechariah’s time who have, for the most part, already returned by 520 b.c. This theme continues and is reinforced in vv. 10-13.

² tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.

NET Notes: Zec 2:7

¹ tn Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).

NET Notes: Zec 2:8

¹ tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord.

² tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”).

³ tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations.

NET Notes: Zec 2:9

¹ tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”

NET Notes: Zec 2:10

¹ sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.

NET Notes: Zec 2:11

¹ tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

² tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

NET Notes: Zec 2:12

¹ tn Heb “will inherit” (so NIV, NRSV).

NET Notes: Zec 2:13

¹ tn Heb “all flesh”; NAB, NIV “all mankind.”

² sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.

Geneva Bible: Zec 2:1

I lifted up my eyes again, and looked, and behold a ^{( a )} man with a measuring line in his hand.

^{( a )} This is the angel who was Christ: for in respect of his office he is often called an angel, but in respect of his eternal essence, is God, and so called.

Geneva Bible: Zec 2:4

And said to him, Run, speak to this ^{( b )} young man, saying, ^{( c )} Jerusalem shall be inhabited [as] towns without walls for the multitude of men and cattle in it:

^{( b )} Meaning himself, Zechariah.

^{( c )} Signifying the spiritual Jerusalem and Church under Christ, which would be extended by the Gospel through all the world, and would need no material walls, nor trust in any worldly strength, but would be safely preserved and dwell in peace among all their enemies.

Geneva Bible: Zec 2:5

For I, saith the LORD, will be to her a wall of ^{( d )} fire on every side, and will ^{( e )} be the glory in the midst of her.

^{( d )} To defend my Church, to strike fear in the enemies, and to destroy them if they approach near.

^{( e )} In me they will have their full felicity and glory.

Geneva Bible: Zec 2:6

Ho, ho, [come ^{( f )} forth], and flee from the land of the north, saith the LORD: for I have spread you abroad as the four ^{( g )} winds of the heaven, saith the LORD.

^{( f )} He calls to those who partly for fear, and partly for their own case, remained still in captivity, and so preferred their own personal benefits to the benefits of God promised in his Church.

^{( g )} As it was I that scattered you, so I have power to restore you.

Geneva Bible: Zec 2:7

^{( h )} Deliver thyself, O Zion, that dwellest [with] the daughter of Babylon.

^{( h )} By fleeing from Babylon, and coming to the Church.

Geneva Bible: Zec 2:8

For thus saith the LORD of hosts; After the ^{( i )} glory hath he sent me to the nations which wasted you: for he that toucheth you toucheth the ^{( k )} apple of his eye.

^{( i )} Seeing that God had begun to show his grace among you by delivering you, he continues the same still toward you, and therefore sends me his angel and his Christ to defend you from your enemies, so that they will not hurt you, neither along the way nor at home.

^{( k )} You are so dear to God, that he can no more allow your enemies to hurt you, than a man can endure to be thrust in the eye; (Psa 17:8).

Geneva Bible: Zec 2:9

For, behold, I will shake my hand ^{( l )} upon them, and ^{( m )} they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath ^{( n )} sent me.

^{( l )} Upon the heathen your enemies.

^{( m )} They will be your servants, as you have been theirs.

^{( n )} This must necessarily be understood of Christ, who being God equal with his Father, was sent, as he was Mediator to dwell in his Church and to govern them.

Commentary -- Verse Range Notes

TSK Synopsis: Zec 2:1-13

1 God, in the care of Jerusalem, sends to measure it.

6 The redemption of Zion.

10 The promise of God's presence.

Maclaren: Zec 2:4-5

The City Without Walls

Jerusalem shall be inhabited as towns without walls. 5. For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her.'--Zechariah 2:4-5.

ZECHARIAH Was the Prophet of the returning exiles, and his great work was to hearten them for their difficult task, with their small resources and their many foes, and to insist that the prime condition to success, on the part of that portion of the nation that had returned, was holiness. So his visions, of which there is a whole series, are very largely concerned with the building of the Temple and of the city. In this one, he sees a man with a measuring-rod in his hand coming forth to take the dimensions of the still unexisting city of God. The words that I have read are the centre portion of that vision. You notice that there are three clauses, and that the first in order is the consequence of the other two. Jerusalem shall he builded as a city without walls.., for I will be a wall of fire round about her, and the glory in the midst of her.'

And that exuberant promise was spoken about the Jerusalem over which Christ wept when he foresaw its inevitable destruction. When the Romans had cast a torch into the Temple, and the streets of the city were running with blood, what had become of Zechariah's dream of a wall of fire round about her? Then can the divine fire be quenched? Yes. And who quenched it? Not the Romans, but the people that lived within that flaming rampart. The apparent failure of the promise carries the lesson for churches and individuals to-day, that in spite of such glowing predictions, there may again sound the voice that the legend says was heard within the Temple, on the night before Jerusalem fell. Let us depart,' and there was a rustling of unseen wings, and on the morrow the legionaries were in the shrine. If God spared not the natural branches, take heed lest He also spare not thee.'

Now let us look, in the simplest possible way, at these three clauses, and the promises that are in them; keeping in mind that, like all the divine promises, they are conditional.

The first is this:--

I. I Will Be A Wall Of Fire Round About Her.'

I need not dwell on the vividness and beauty of that metaphor. These encircling flames will consume all antagonism, and defy all approach. But let me remind you that the conditional promise was intended for Judaea and Jerusalem, and was fulfilled in literal fact. So long as the city obeyed and trusted God it was impregnable, though all the nations stood round about it, like dogs round a sheep. The fulfilment of the promise has passed over, with all the rest that characterised Israel's position, to the Christian Church, and to-day, in the midst of all the agitations of opinion, and all the vauntings of men about an effete Christianity, and dead churches, it is as true as ever it was that the living Church of God is eternal. If it had not been that there was a God as a wall of fire round about the Church, it would have been wiped off the face of the earth long ago. If nothing else had killed it the faults of its members would have done so. The continuance of the Church is a perpetual miracle, when you take into account the weakness, and the errors, and the follies, and the stupidities, and the narrownesses, and the sins, of the people who in any given day represent it. That it should stand at all, and that it should conquer, seems to me to be as plain a demonstration of the present working of God, as is the existence still, as a separate individuality amongst the peoples of the earth, of His ancient people, the Jews. Who was it who said, when somebody asked him for the best proof of the truth of Christianity, The Jews'? and so we may say, if you want a demonstration that God is working in the world, Look at the continuance of the Christian Church.'

In spite of all the vauntings of people that have already discounted its fall, and are talking as if it needed no more to be reckoned with, that calm confidence is the spirit in which we are to look around and forward. It does not become any Christian ever to have the smallest scintillation of a fear that the ship that bears Jesus Christ can fail to come to land, or can sink in the midst of the waters. There was once a timid would-be helper who put out his hand to hold up the Ark of God. He need not have been afraid. The oxen might stumble, and the cart roll about, but the Ark was safe and stable. A great deal may go, but the wall of fire will be around the Church. In regard to its existence, as in regard to the immortal being of each of its members, the great word remains for ever true: Because I live ye shall live also.'

But do not let us forget that this great promise does not belong only to the Church as a whole, but that we have each to bring it down to our own individual lives, and to be quite sure of this, that in spite of all that sense says, in spite of all that quivering hearts and weeping eyes may seem to prove, there is a wall of fire round each of us, if we are keeping near Jesus Christ, through which it is as impossible that any real evil should pass and get at us, as it would be impossible that any living thing should pass through the flaming battlements that the Prophet saw round his ideal city. Only we have to interpret that promise by faith and not by sense, and we have to make it possible that it shall be fulfilled by keeping inside the wall, and trusting to it. As faith dwindles, the fiery wall burns dim, and evil can get across its embers, and can get at us. Keep within the battlements, and they will flame up bright and impassable, with a fire that on the outer side consumes, but to those within is a fire that cherishes and warms.

II. The Next Point Of The Promise Passes Into A More Intimate Region.

It is well to have a defence from that which is without us; but it is more needful to have, if a comparison can be made between the two, a glory in the midst' of us.

The one is external defence; the other inward illumination, with all which light symbolises--knowledge, joy, purity.

There is even more than that meant by this great promise. For notice that emphatic little word the--the glory, not a glory--in the midst of her. Now you all know what the glory' was. It was that symbolic Light that spoke of the special presence of God, and went with the Children of Israel in their wanderings, and sat between the Cherubim. There was no Shechinah,' as it is technically called, in that second Temple. But yet the Prophet says, The glory'--the actual presence of God--shall be in the midst of her,' and the meaning of that great promise is taught us by the very last vision in the New Testament, in which the Seer of the Apocalypse says, The glory of the Lord did lighten it' (evidently quoting Zechariah), and the Lamb is the light thereof.' So the city is lit as by one central glow of radiance that flashes its beams into every corner, and therefore there shall be no night there.'

Now this promise, too, bears on churches and on individuals. On the Church as a whole it bears in this way: the only means by which a Christian community can fulfil its function, and be the light of the world, is by having the presence of God, in no metaphor, the actual presence of the illuminating Spirit in its midst. If it has not that, it may have anything and everything else--wealth, culture, learning, eloquence, influence in the world--but all is of no use; it will be darkness. We are light only in proportion as we are light in the Lord.' As long as we, as communities, keep our hearts in touch with Him, so long do we shine. Break the contact, and the light fades and flickers out.

The same thing is true, dear brethren, about individuals. For each of us the secret of joy, of purity, of knowledge, is that we be holding close communion with God. If we have Him in the depths of our hearts, then, and only then, shall we be light in the Lord.'

And now look at the last point which follows, as I have said, as the result of the other two.

III. Jerusalem Shall Be Without Walls.'

Iris to be like the defenceless villages scattered up and down over Israel. There is no need for bulwarks of stone. The wall of fire is round about. The Prophet has a vision of a great city, of a type unknown in those old times, though familiar to us in our more peaceful days, where there was no hindrance to expansion by encircling ramparts, no crowding together of the people because they needed to hide behind the city wails; and where the growing community could spread out into the outer suburbs, and have fresh air and ample space. That is the vision of the manner of city that Jerusalem was to be. It did not come true, but the ideal was this. It has not yet come true sufficiently in regard to the churches of to-day, but it ought to be the goal to which they are tending. The more a Christian community is independent of external material supports and defences the better.

I am not going to talk about the policy or impolicy of Established Churches, as they are called. But it seems to me that the principle that is enshrined in this vision is their condemnation. Never mind about stone and lime walls, trust in God and you will not need them, and you will be strong and established' just in the proportion in which you are cut loose from all dependence upon, and consequent subordination to, the civil power.

But there is another thought that I might suggest, though I do not know that it is directly in the line of the Prophet's vision; and that is--a Christian Church should neither depend on, nor be cribbed and cramped by, men-made defences of any kind. Luther tells us somewhere, in his parabolic way, of people that wept because there were no visible pillars to hold up the heavens, and were afraid that the sky would fall upon their heads. No, no, there is no fear of that happening, for an unseen hand holds them up. A church that hides behind the fortifications of its grandfathers' erection has no room for expansion; and if it has no room for expansion it will not long continue as largo as it is. It must either grow greater, or grow, and deserve to grow, less.

The same thing is true, dear brethren, about ourselves individually. Zechariah's prophecy was never meant to prevent what he himself helped to further, the building of the actual walls of the actual city. And our dependence upon God is not to be so construed as that we are to waive our own common-sense and our own effort.. That is not faith; it is fanaticism.

We have to build ourselves round, in this world, with other things than the' wall of fire,' but in all our building we have to say, Except the Lord build the house, they labour in vain that build it. Except the Lord keep the city, the watchers watch in vain.' But yet neither Jerusalem nor the Church, nor the earthly state of that believer who lives most fully the life of faith, exhausts this promise. It waits for the day when the city shall descend, like a bride adorned for her husband, having no need of the sun nor of the moon, for the glory, lightens it.' Having walls, indeed, but for splendour, not for defence; and having gates, which have only one of the functions of a gate--to stand wide open, to the east and the west, and the north and the south, for the nations to enter in; and never needing to be barred against enemies by day, for there shall be no night there.'

MHCC: Zec 2:1-5

The Son of David, even the Man Christ Jesus, whom the prophet sees with a measuring line in his hand, is the Master-Builder of his church. God notices the extent of his church, and will take care that whatever number of guests are brought to the wedding-supper, there shall be room. This vision means well to Jerusalem. The walls of a city, as they defend it, so they straiten its inhabitants; but Jerusalem shall be extended as freely as if it had no walls at all, yet shall be as safe as if it had the strongest walls. In the church of God there yet is room for other multitudes, more than man can number. None shall be refused who trust in Christ; and He never shuts out from heaven one true member of the church on earth. God will be a Wall of fire round them, which can neither be broken through nor undermined, nor can it be assailed without danger to those who attack. This vision was to have its full accomplishment in the gospel church, which is extended by admitting the Gentiles into it; and which has the Son of God for its Prince and Protector; especially in the glorious times yet to come.

MHCC: Zec 2:6-9

If God will build Jerusalem for the people and their comfort, they must inhabit it for him and his glory. The promises and privileges with which God's people are blessed, should engage us to join them, whatever it costs us. When Zion is enlarged to make room for all God's Israel, it is the greatest madness for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man may be easy in worldly matters. Escape for thy life, look not behind thee. Christ has proclaimed that deliverance to the captives, which he has himself wrought out, and it concerns every one to resolve that sin shall not have dominion over him. Those who would be found among God's children, must save themselves from this world, see Act 2:40. What Christ will do for his church, shall be an evident proof of God's care and affection. He that touches you, touches the apple of his eye. This is a strong expression of God's love to his church. He takes what is done against her as done against the tenderest part of the eye, to which the least touch is a great offence. Christ is sent to be the Protector of his church.

MHCC: Zec 2:10-13

Here is a prediction of the coming of Christ in human nature. Many nations in that day would renounce idolatry, and God will own those for his people who join him with purpose of heart. Glorious times are foretold as a prophecy of our Lord's coming and kingdom. God is about to do something unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected. Silently submit to his holy will, and patiently wait the event; assured that God will complete all his work. He will ere long come to judgment, to complete the salvation of his people, and to punish the inhabitants of the earth for their sins.

Matthew Henry: Zec 2:1-5

This prophet was ordered, in God's name, to assure the people (Zec 1:16) that a line should be stretched forth upon Jerusalem. Now here we have that promise illustrated and confirmed, that the prophet might deliver that part of his message to the people with the more clearness and assurance.

I. He sees, in a vision, a man going to measure Jerusalem (Zec 2:1, Zec 2:2): He lifted up his eyes again, and looked. God had shown him that which was very encouraging to him, (Zec 1:20), and therefore now he lifted up his eyes again and looked. Note, The comfortable sights which by faith we have had of God's goodness made to pass before us should engage us to lift up our eyes again, and to search further into the discoveries made to us of the divine grace; for there is still more to be seen. In the close of the foregoing chapter he had seen Jerusalem's enemies baffled and broken, so that now he begins to hope she shall not be ruined. But that is not enough to make her happy, and therefore that is not all that is promised. Here is more carpenter's work to be done. When David had resolved to cut off the horns of the wicked he engaged likewise that the horns of the righteous should be exalted, Psa 75:10. And so does the Son of David here; for he is the man, even the man Christ Jesus, whom the prophet sees with a measuring line in his hand; for he is the master builder of his church (Heb 3:3), and he builds exactly by line and level. Zechariah took the boldness to ask him whither he was going and what he designed to do with that measuring line. And he readily told him that he was going to measure Jerusalem, to take a particular account of the dimensions of it each way, that it might be computed what was necessary for the making of a wall about it, and that it might appear, by comparing its dimensions with the vast numbers that should inhabit it, what additions were necessary to be made for the receiving and containing of them; when multitudes flock to Jerusalem (Isa 60:4) it is time for her to enlarge the place of her tent, Isa 54:2. Note, God takes notice of the extent of his church, and will take care that, when ever so many guests are brought in to the wedding supper, still there shall be room, Luk 14:22. In the New Jerusalem, my Father's house above, there are many mansions.

II. He is informed that this vision means well to Jerusalem, that the measuring line he saw was not a line of confusion (as that Isa 34:11), not a line to mete out for destruction, as when God purposed to destroy the wall of the daughter of Zion he stretched out a line (Lam 2:8); but it is as when he divided the inheritance by line, Psa 78:55. The angel that talked with the prophet went forth, as he designed, to measure Jerusalem, but another angel went out to meet him, to desire that he would first explain this vision to the prophet, that it might not occasion him any uneasy speculations: Run, and speak to this young man (for, it seems, the prophet entered upon his prophecy when he was young, yet no man ought to despise his youth when God thus highly honoured it); he is a young man, not experienced, and may be ready to fear the worst; therefore bid him hope the best; tell him that Jerusalem shall be both safe and great, 1. As safe and great as numbers of men can make it (Zec 2:4): Jerusalem shall be inhabited as towns without walls; the inhabitants of it shall increase, and multiply, and replenish it to admiration, so that it shall extend itself far beyond the present dimensions which now there is an account taken of. The walls of a city, as they defend it, so they straiten and confine it, and keep its inhabitants from multiplying beyond such a pitch; but Jerusalem, even when it is walled, to keep off the enemy, shall be inhabited as towns without walls. The city shall be in a manner lost in the suburbs, as London is, where the out-parishes are more populous than those within the walls. So shall it be with Jerusalem; it shall be extended as freely as if it had no walls at all, and yet shall be as safe as if it had the strongest walls, such a multitude of men (which are the best walls of a city) shall there be therein, and of cattle too, to be not only food, but wealth too, for those men. Note, The increase of the numbers of a people is a great blessing, is a fruit of God's blessing on them and an earnest of further blessings, Psa 107:38. They are multiplied, for he blesses them. 2. As safe and great as the presence of God can make it, Zec 2:5. (1.) It shall be safe, for God himself will be a wall of fire round about it. Jerusalem had no walls about it at this time, but lay naked and exposed; formerly, when it had walls, the enemies not only broke through them, but broke them down; but now God will be unto her a wall of fire. Some think it alludes to shepherds that made fires about their flocks, or travellers that made fires about their tents in desert places, to frighten wild beasts from them. God will not only make a hedge about them as he did about Job (Zec 1:10), not only make walls and bulwarks about them, Isa 26:1 (those may be battered down), not only be as the mountains round about them, Psa 125:2 (mountains may be got over), but he will be a wall of fire round them, which cannot be broken through, nor scaled, nor undermined, nor the foundations of it sapped, nor can it be attempted, or approached, without danger to the assailants. God will not only make a wall of fire about her, but he will himself be such a wall; for our God is a consuming fire to his and his church's enemies. He is a wall of fire, not on one side only, but round about on every side. (2.) It shall be great, for God himself will be the glory in the midst of it. His temple, his altar, shall be set up and attended there, and his institutions observed, and there then shall the tokens of his special presence and favour be, which will be the glory in the midst of them, will make them truly admirable in the eyes of all about them. God will have honour from them, and put honour upon them. Note, Those that have God for their God have him for their glory; those that have him in the midst of them have glory in the midst of them, and thence the church is said to be all glorious within. And those persons and places that have God to be the glory in the midst of them have him for a wall of fire round about them, for upon all that glory there is, and shall be, a defence, Isa 4:5. Now all this was fulfilled in part in Jerusalem, which in process of time became a very flourishing city, and made a very great figure in those parts of the world, much beyond what could have been expected, considering how low it was brought and how long it was ere it recovered itself; but it was to have its full accomplishment in the gospel-church, which is extended far, as towns without walls, by the admission of the Gentiles into it, and which has God, the Son of God, for its prince and protector.

Matthew Henry: Zec 2:6-9

One would have thought that Cyrus's proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, staid behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est - My country is every spot where I feel myself happy. They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause - a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Psa 137:1-9) in their captivity, for they had forgotten thee, O Jerusalem! and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (Zec 2:6): Ho! ho! come forth, and flee from the land of the north, saith the Lord. This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God's people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them. When Zion is enlarged, to make room for all God's Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee with all speed, and lose no time. Escape for thy life; look not behind thee. To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (Zec 2:6): " I have spread you abroad as the four winds of heaven, sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another."God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God's being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, " Deliver thyself, O Zion! flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham."Zec 2:7. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves, to loose ourselves from the bands of our necks (Isa 52:2), and, since we are under grace, to resolve that sin shall not have dominion over us, Zion herself is here said to dwell with the daughter of Babylon, because many of the precious sons of Zion dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins and in her plagues; and therefore, " Come out of her, my people, Rev 18:4. Deliver thyself, O Zion! by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land."Those that would be found among the generation of God's children must save themselves from the untoward generation of this world; it was St. Peter's charge to his new converts, Act 2:40. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, Zec 2:8, Zec 2:9. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. "And we might as well sit still"(think they) "as rise up and fall."In answer to this objection, the angel that talked with the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts, of all the hosts of heaven and earth, in both which he has a sovereign power, says, He (that is, the Father) has sent me. Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him. (1.) He is sent after the glory. After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory, Rom 9:4. And he was himself the glory of his people Israel. But after the glory, after his care of them, he is sent to the nations, to be a light to lighten the Gentiles, by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself. (2.) He is sent to the nations that spoiled them, to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion, Isa 34:8. He is sent to shake his hand upon them, to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron and dash them in pieces like a potter's vessel, Psa 2:9. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants, shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther's time this was fulfilled, when the Jews had rule over those that hated them (Est 9:1), and often in the time of the Maccabees. The promise is further fulfilled in Christ's victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly, Col 2:15. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool, Psa 110:1; Rev 3:9. (3.) What he will do for his church shall be an evident proof of God's tender care of it and affection to it: He that touches you touches the apple of his eye. This is a high expression of God's love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Psa 17:8), Keep me as the apple of thy eye; and engages them to do as Solomon directs (Pro 7:2), to keep his law as the apple of their eye. Some understand it thus: " He that touches you touches the apple of his own eye; whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves."(4.) It shall be an evident proof of Christ's mission: You shall know that the Lord of hosts has sent me to be the protector of his church, that the promises made to the church are yea and amen in him. Christ's victory over our spiritual enemies proves that the Father sent him and was with him.

Matthew Henry: Zec 2:10-13

Here is, I. Joy proclaimed to the church of God, to the daughter of Zion, that had separated herself from the daughter of Babylon. The Jews that had returned were in distress and danger, their enemies in the neighbourhood were spiteful against them, their friends that remained in Babylon were cool towards them, shy of them, and declined coming in to their assistance; and yet they are directed to sing, and to rejoice even in tribulation. Note, Those that have recovered their purity, and integrity, and spiritual liberty, though they have not yet recovered their outward prosperity, have reason to sing and rejoice, to give glory to God and take comfort to themselves.

I. God will have a people among them. If their brethren in Babylon will not come to them, those of other nations shall, and shall replenish Jerusalem and the cities of Judah: Many nations shall be joined to the Lord in that day that are now at a distance from him and strangers to him. The Jewish nation, after the captivity, multiplied very much, by the accession of proselytes to it, that were naturalized, and were entitled to all the privileges of native Israelites, and perhaps they were equal in number; and therefore Paul mentions it as an honour to him which many Jews had not, that he was of the tribe of Benjamin, a Hebrew of the Hebrews, Phi 3:5. And this was an earnest of the bringing in of the Gentiles into the christian church and in that this and other similar promises were to have their full accomplishment. It was therefore strange that that should be so great an offence to the Jews, as we find it was in the apostles' times, which was promised them as a blessing in the prophets' times - that many nations should be joined to the Lord. And, as there had been one law, so should there be one gospel for the stranger and for those born in the land; whatever nation they come from, when they join themselves to the Lord, they shall be my people, as dear to God as ever Israel had been. Note, God will own those for his people who with purpose of heart join themselves to him; and, when many do so, we ought to look upon them, not with a jealous eye, but with a joyful one. Angels rejoice, and therefore so should the daughter of Zion, when many nations are joined to the Lord.

II. They shall have his presence among them: Sing and rejoice, for I come. Those to whom God comes have reason to rejoice, for he will be to them their chief joy. God will come, not to make them a visit only, but to reside with them and preside over them: I will dwell in the midst of thee (Zec 2:10), and it is repeated (Zec 2:11), because it was to have a double accomplishment, 1. In the dedication of the temple, in their regularly observing all God's institutions there and God's owning them therein. Those have God dwelling in the midst of them that have his ordinances administered in their purity, and a divine power going along with them; with these tokens of God's presence the Jewish church was blessed, after this, as much as ever. 2. In the incarnation of Christ. He that here promises to dwell among them is that Lord whom the Lord of hosts has sent (Zec 2:11), and therefore must be the Lord Jesus, who came and dwelt in the midst of the Jewish nation, the eternal Word, that was made flesh, and dwelt among us. This was the great honour reserved for that nation in its last days; the promise of it effectually secured their continuance till it was accomplished. They could not be destroyed while that blessing was in them; and the prospect of it, according to the promise, was the great support and comfort of those who looked for redemption in Jerusalem. It is promised that when Christ comes and dwells among them they shall know that the Lord of hosts has sent him; all that were Israelites indeed were made to know it; sufficient proofs were given of it by the miracles Christ wrought, so that they might have known it, and yet there were those that perished in ignorance and unbelief, that would not know it, for, if they had known it, they would not have crucified the Lord of glory.

III. They shall have all their ancient dignities and privileges restored to them again, Zec 2:12. 1. Canaan shall be a holy land again, not polluted by sin as it had been formerly, not profaned by the enemies as it had been of late; it shall be an enclosure again, and not laid in common. 2. Judah shall be in this holy land, shall inhabit it, and enjoy the comfort of it, and no longer be lost and scattered in Babylon. 3. Judah shall be God's portion, which he will delight in, which shall be dear to him, by which he will be served, and in which he will be glorified. The Lord's portion is his people. 4. God will inherit Judah again as his portion, will claim his interest, and recover the possession out of the hands of those that had invaded his right. He will protect his people and govern them as a man does his inheritance, and will be at home among them. 5. He will choose Jerusalem again, as he had chosen it formerly, to put his name there; he will renew and confirm the choice, and continue it a chosen place, till it must resign its honours to the Jerusalem that is from above. Though the election seemed to be set aside for a while, yet it shall obtain.

II. Here is silence proclaimed to all the world besides, Zec 2:13. The daughter of Zion must sing, but all flesh must be silent. Observe here, 1. A very awful description of God's appearances for the relief of his people. He is raised up out of his holy habitation; as a man out of sleep (Psa 44:23; Psa 78:65), or as a man entering with resolution upon a business that he will go through with. Heaven is his holy habitation above; thence we must expect him to appear, Isa 64:1. His temple is so in this lower world; thence from between the cherubim he will shine forth, Psa 80:1. He is about to do something unusual, unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected. 2. A seasonable caution and direction at such a time: Be silent, O all flesh! before the Lord - before Christ and his grace (let not flesh object against the methods he takes) - before God and his providence; the enemies of the church shall be silenced; all iniquity shall stop her mouth. The friends of the church also must be silent. Leave it to God to take his own way, and neither prescribe to him what he should do nor quarrel with him whatever he does. Be still, and know that he is God. Stand still, and see his salvation. See Hab 2:20; Zep 1:7. Silently acquiesce in his holy will, and patiently wait the issue, as those who are assured that when God is raised up out of his holy habitation he will not retreat, nor sit down again, till he has accomplished his whole work.

Keil-Delitzsch: Zec 2:1-5

Whilst the second vision sets forth the destruction of the powers that were hostile to Israel, the third (Zec 2:1-5) with the prophetic explanation (Zec 2:6-13) shows the development of the people and kingdom of God till the time of its final glory. The vision itself appears very simple, only a few of the principal features being indicated; but in this very brevity it presents many difficulties so far as the exposition is concerned. It is as follows: Zec 2:1. "And I lifted up my eyes, and saw, and behold a man, and in his hand a measuring line. Zec 2:2. Then I said, Whither goest thou? And he said to me, To measure Jerusalem, to see how great its breadth, and how great its length. Zec 2:3. And, behold, the angel that talked with me went out, and another angel went out to meet him. Zec 2:4. And he said to him, Run, speak to his young man thus: Jerusalem shall lie as an open land for the multitude of men and cattle in the midst of it. Zec 2:5. And I shall be to it, is the saying of Jehovah, a fiery wall round about; and I shall be for glory in the midst of it." The man with the measuring line in his hand is not the interpreting angel (C. B. Mich., Ros., Maurer, etc.); for it was not his duty to place the events upon the stage, but simply to explain to the prophet the things which he saw. Moreover, this angel is clearly distinguished from the man, inasmuch as he does not go out (Zec 2:3) till after the latter has gone to measure Jerusalem (Zec 2:2). At the same time, we cannot regard the measuring man as merely "a figure in the vision,"since all the persons occurring in these visions are significant; but we agree with those who conjecture that he is the angel of Jehovah, although this conjecture cannot be distinctly proved. The task which he is preparing to perform - namely, to measure Jerusalem - leads unquestionably to the conclusion that he is something more than a figure. The measuring of the breadth and length of Jerusalem presupposes that the city is already in existence; and this expression must not be identified with the phrase, to draw the measure over Jerusalem, in Zec 1:15. Drawing the measure over a place is done for the purpose of sketching a plan for its general arrangement or the rebuilding of it. But the length and breadth of a city can only be measured when it is already in existence; and the object of the measuring is not to see how long and how broad it is to be, but what the length and breadth actually are. It is true that it by no means follows from this that the city to be measured was the Jerusalem of that time; on the contrary, the vision shows the future Jerusalem, but it exhibits it as a city in actual existence, and visible to the spiritual eye. While the man goes away to measure the city, the interpreting angel goes out: not out of the myrtle thicket, for this only occurs in the first vision; but he goes away from the presence of the prophet, where we have to think of him as his interpreter, in the direction of the man with the measuring line, to find out what he is going to do, and bring back word to the prophet. At the very same time another angel comes out to meet him , viz., the angelus interpres , not the man with the measuring line. For one person can only come to meet another when the latter is going in the direction from which the former comes. Having come to meet him, he (the second angel) says to him (the angelus interpres ), "Run, say to this young man,"etc. The subject to ויּאמר can only be the second angel; for if, on grammatical grounds, the angelus interpres might be regarded as speaking to the young man, such an assumption is proved to be untenable, by the fact that it was no part of the office of the angelus interpres to give orders or commissions to another angel. On the other hand, there is nothing at all to preclude another angel from revealing a decree of God to the angelus interpres for him to communicate to the prophet; inasmuch as this does not bring the angelus interpres into action any further than his function requires, so that there is no ground for the objection that this is at variance with his standing elsewhere (Kliefoth). But the other angel could not give the instructions mentioned in Zec 1:4 to the angelus interpres , unless he were either himself a superior angel, viz., the angel of Jehovah, or had been directed to do so by the man with the measuring line, in which case this "man"would be the angel of Jehovah. Of these two possibilities we prefer the latter on two grounds: (1) because it is impossible to think of any reason why the "other angel"should not be simply called מלאך יהוה , if he really were the angel of the Lord; and (2) because, according to the analogy of Eze 40:3, the man with the measuring line most probably was the angel of Jehovah, with whose dignity it would be quite in keeping that he should explain his purpose to the angelus interpres through the medium of another (inferior) angel. And if this be established, so far as the brevity of the account will allow, we cannot understand by the "young man"the man with the measuring line, as Hitzig, Maurer, and Kliefoth do. The only way in which such an assumption as this could be rendered tenable or in harmony with the rest, would be by supposing that the design of the message was to tell the man with the measuring line that "he might desist from his useless enterprise"(Hitzig), as Jerusalem could not be measured at all, on account of the number of its inhabitants and its vast size (Theod. Mops., Theodoret, Ewald, Umbreit, etc.); but Kliefoth has very justly replied to this, that "if a city be ever so great, inasmuch as it is a city, it can always be measured, and also have walls."

If, then, the symbolical act of measuring, as Kliefoth also admits, expresses the question how large and how broad Jerusalem will eventually be, and if the words of Zec 2:4, Zec 2:5 contain the answer to this question, viz., Jerusalem will in the first place (Zec 2:4) contain such a multitude of men and cattle that it will dwell like p^e râzōth ; this answer, which gives the meaning of the measuring, must be addressed not to the measuring man, but simply to the prophet, that he may announce to the people the future magnitude and glory of the city. The measuring man was able to satisfy himself of this by the measuring itself. We must therefore follow the majority of both the earlier and later expositors, and take the "young man"as being the prophet himself, who is so designated on account of his youthful age, and without any allusion whatever to "human inexperience and dim short-sightedness"(Hengstenberg), since such an allusion would be very remote from the context, and even old men of experience could not possibly know anything concerning the future glory of Jerusalem without a revelation from above. Hallâz , as in Jdg 6:20 and 2Ki 4:25, is a contraction of hallâzeh , and formed from lâzeh , there, thither, and the article hal , in the sense of the (young man) there, or that young man (cf. Ewald, §103, a , and 183, b ; Ges. §34, Anm. 1). He is to make haste and bring this message, because it is good news, the realization of which will soon commence. The message contains a double and most joyful promise. (1) Jerusalem will in future dwell, i.e., to be built, as p^e râzōth . This word means neither "without walls,"nor loca aperta , but strictly speaking the plains , and is only used in the plural to denote the open, level ground, as contrasted with the fortified cities surrounded by walls: thus ‛ārē p^e râzōth , cities of the plain, in Est 9:19, as distinguished from the capital Susa; and 'erets p^e râzōth in Eze 38:11, the land where men dwell "without walls, bolts, and gates;"hence p^e râzı̄ , inhabitant of the plain, in contrast with the inhabitants of fortified cities with high walls (Deu 3:5; 1Sa 6:18). The thought is therefore the following: Jerusalem is in future to resemble an open country covered with unwalled cities and villages; it will no longer be a city closely encircled with walls; hence it will be extraordinarily enlarged, on account of the multitude of men and cattle with which it will be blessed (cf. Isa 49:19-20; Eze 38:11). Moreover, (2) Jerusalem will then have no protecting wall surrounding it, because it will enjoy a superior protection. Jehovah will be to it a wall of fire round about, that is to say, a defence of fire which will consume every one who ventures to attack it (cf. Isa 4:5; Deu 4:24). Jehovah will also be the glory in the midst of Jerusalem, that is to say, will fill the city with His glory (cf. Isa 60:19). This promise is explained in the following prophetic words which are uttered by the angel of Jehovah, as Zec 2:8, Zec 2:9, and Zec 2:11 clearly show. According to these verses, for example, the speaker is sent by Jehovah, and according to Zec 2:8 to the nations which have plundered Israel, "after glory,"i.e., to smite these nations and make them servants to the Israelites. From this shall Israel learn that Jehovah has sent him. The fact that, according to Zec 2:3, Zec 2:4, another angel speaks to the prophet, may be easily reconciled with this. For since this angel, as we have seen above, was sent by the angel of Jehovah, he speaks according to his instructions, and that in such a manner that his words pass imperceptibly into the words of the sender, just as we very frequently find the words of a prophet passing suddenly into the words of God, and carried on as such. For the purpose of escaping from this simple conclusion, Koehler has forcibly broken up this continuous address, and has separated the words of Zec 2:8, Zec 2:9, and Zec 2:11, in which the angel says that Jehovah has sent him, from the words of Jehovah proclaimed by the angel, as being interpolations, but without succeeding in explaining them either simply or naturally.

Keil-Delitzsch: Zec 2:6-9

The prophecy commences thus in Zec 2:6-9 : Zec 2:6. "Ho, ho, flee out of the land of the north, is the saying of Jehovah; for I spread you out as the four winds of heaven, is the saying of Jehovah. Zec 2:7. Ho, Zion, save thyself, thou that dwellest with the daughter Babel. Zec 2:8. For thus saith Jehovah of hosts, After glory hath he sent me to the nations that have plundered you; for whoever toucheth you, toucheth the apple of His eye. Zec 2:9. For, behold, I swing my hand over them, and they become a spoil to those who served them; and ye will see that Jehovah of hosts hath sent me." The summons to flee out of Babylon, in Zec 2:6 and Zec 2:7, is addressed to the Israelites, who are all included in the one name Zion in Zec 2:7; and shows that the address which follows is not a simple continuation of the promise in Zec 2:4 and Zec 2:5, but is intended both to explain it, and to assign the reason for it. The summons contains so far a reason for it, that the Israelites are directed to flee out of Babylon, because the judgment is about to burst upon this oppressor of the people of God. The words nūsū , flee, and himmâl^e tı̄ , save thyself or escape, both point to the judgment, and in Zec 2:9 the judgment itself is clearly spoken of. the land of the north is Babylon (cf. Jer 1:14; Jer 6:22; Jer 10:22; and for the fact itself, Isa 48:20). The reason for the exclamation "Flee"is first of all given in the clause, "for like the four winds have I spread you out,"not "dispersed you"(Vulg., C. B. Mich., Koehler). For apart from the fact that pērēs almost always means to spread out, and has the meaning to disperse at the most in Psa 68:15 and Eze 17:21, this meaning is altogether unsuitable here. For if Israel had been scattered like the four winds, it would of necessity have been summoned to return, not only from the north, but from all quarters of the globe (Hitzig, Kliefoth). Moreover, we should then have לארבּע , into the four winds; and the method suggested by Koehler for reconciling כּארבּע with his view, viz., by assuming that "like the four winds"is equivalent to "as chaff is pounded and driven away from its place by the four winds,"according to which the winds would be mentioned in the place of the chaff, will hardly meet with approval. The explanation is rather that the perfect pērastı̄ is used prophetically to denote the purpose of God, which had already been formed, even if its realization was still in the future. To spread out like the four winds is the same as to spread out just as the four winds spread out to all quarters of the globe. Because God has resolved upon spreading out His people in this manner, they are to flee out of Babel, that they may not suffer the fate of Babel. That this thought lies at the foundation of the motive assigned, is evident from the further reasons assigned for the summons in Zec 2:8 and Zec 2:9.

Zion stands for the inhabitants of Zion, namely the people of God, who are for the time being still yōshebheth bath Bâbel , dwelling with the daughter Babel. As Zion does not mean the city or fortress of Jerusalem, but the inhabitants, so the "daughter Babel"is not the city of Babylon or country of Babylonia personified, but the inhabitants of Babel; and ישׁב is construed with the accusative of the person, as in Psa 22:4 and 2Sa 6:2. What Jehovah states in explanation of the twofold call to flee out of Babel, does not commence with Zec 2:9 (Ewald), or with כּי הנּגע in Zec 2:8 (Koehler), but with אחר כּבוד וגו . The incorrectness of the two former explanations is seen first of all in the fact that כּי only introduces a speech in the same manner as ὅτι , when it follows directly upon the introductory formula; but not, as is here assumed, when a long parenthesis is inserted between, without the introduction being resumed by לאמר . And secondly, neither of these explanations furnishes a suitable meaning. If the words of God only followed in Zec 2:9, עליהם in the first clause would be left without any noun to which to refer; and if they commenced with כּי הנּגע (for he that toucheth), the thought "he that toucheth you,"etc., would assign no reason for the call to flee and save themselves. For if Israel is defended or valued by God as a pupil of the eye, there can be no necessity for it to flee. And lastly, it is impossible to see what can be the meaning or object of the parenthesis, "After glory hath He sent me,"etc. If it treated "of the execution of the threat of punishment upon the heathen"(Koehler), it would be inserted in an unsuitable place, since the threat of punishment would not follow till afterwards. All these difficulties vanish if Jehovah's words commence with 'achar kâbhōd (after glory), in which case sh^e lâchanı̄ (He hath sent me) may be very simply explained from the fact that the address is introduced, not in a direct form, but indirectly: Jehovah says, He has sent me after glory. The sender is Jehovah, and the person sent is not the prophet, but the angel of the Lord. Achar kâbhōd : behind glory, after glory; not however "after the glory of success"(Hitzig, Ewald, etc.), still less "with a glorious commission,"but to get glory upon the heathen, i.e., to display the glory of God upon the heathen through the judgment by which their power is broken, and the heathen world is made to serve the people of God. The manner in which the next two clauses, commencing with kı̄ (for), are attached, is the following: The first assigns the subjective motive; that is to say, states the reason why God has sent him to the heathen, namely, because they have plundered His people, and have thereby touched the apple of His eye. בּבת עין , the apple of the eye (lit., the gate, the opening in which the eye is placed, or more probably the pupil of the eye, pupilla , as being the object most carefully preserved), is a figure used to denote the dearest possession or good, and in this sense is applied to the nation of Israel as early as Deu 32:10. The second explanatory clause in Zec 2:9 adds the practical ground for this sending after glory. The speaker is still the angel of the Lord; and his acting is identical with the acting of God. Like Jehovah, he swings his hand over the heathen nations which plundered Israel (cf. Isa 11:15; Isa 19:16), and they become ( והיוּ expressing the consequence), i.e., so that they become, booty to the Israelites, who had previously been obliged to serve them (cf. Isa 14:2). In what way the heathen would serve Israel is stated in Zec 2:11. By the execution of this judgment Israel would learn that Jehovah had sent His angel, namely to execute upon the heathen His saving purposes for Israel. This is the meaning of these words, not only here and in Zec 2:11, but also in Zec 4:9 and Zec 6:15, where this formula is repeated, not however in the sense imagined by Koehler, namely that he had spoken these words in consequence of a command from Jehovah, and not of his own accord, by which the "sending"is changed into "speaking."

Keil-Delitzsch: Zec 2:10-11

The daughter Zion is to rejoice at this sending of the angel of the Lord. Zec 2:10. "Exult and rejoice, O daughter Zion: for, behold, I come, and dwell in the midst of thee, is the saying of Jehovah. Zec 2:11. And many nations will attach themselves to Jehovah in that day, and become a people to me: and I dwell in the midst of thee; and thou wilt know that Jehovah of hosts hath sent me to thee." The daughter Zion, or the church of the Lord, delivered out of Babel, is to rejoice with joy, because her glorification is commencing now. The Lord comes to her in His angel, in whom are His name (Exo 23:21), and His face (Exo 33:14), i.e., the angel of His face (Isa 63:9), who reveals His nature, to dwell in the midst of her. This dwelling of Jehovah, or of His angel, in the midst of Zion, is essentially different from the dwelling of Jehovah in the Most Holy Place of His temple. It commences with the coming of the Son of God in the flesh, and is completed by His return in glory (Joh 1:14 and Rev 21:3). Then will many, or powerful, nations, attach themselves to Jehovah, and become His people (cf. Zec 8:20-21; Isa 14:1). This kingdom of God, which has hitherto been restricted to Israel, will be spread out and glorified by the reception of the heathen nations which are seeking God (Mic 4:2). The repetition of the expression, "I dwell in the midst of thee,"merely serves as a stronger asseveration of this brilliant promise; and the same remark applies to the repetition of וידעתּ וגו (and thou shalt now): see at Zec 2:13. Jerusalem will thereby receive the expansion shown to the prophet in Zec 2:4; and through the dwelling of God in the midst of her, the promise in Zec 2:5 will also be fulfilled. The next verse refers to this.

Keil-Delitzsch: Zec 2:12-13

"And Jehovah will take possession of Judah as His portion in the holy land, and will yet choose Jerusalem. Zec 2:13. Be still, all flesh, before Jehovah; for He has risen up out of His holy habitation." The first hemistich of Zec 2:12 rests upon Deu 32:9, where Israel, as the chosen nation, is called the chēleq and nachălâh of Jehovah. This appointment of Israel to be the possession of Jehovah will become perfect truth and reality in the future, through the coming of the Lord. Y^e hūdâh is Judah as delivered, i.e., the remnant of the whole of the covenant nation. This remnant, after being gathered out of Babel, will dwell upon holy ground, or in a holy land, as the possession of the Lord. The holy land is the land of Jehovah (Hos 9:3); but this is not to be set down without reserve as identical with Palestine. On the contrary, every place where Jehovah may be is holy ground (cf. Exo 3:5); so that even Palestine is only holy when the Lord dwells there. And we must not limit the idea of the holy land in this passage to Palestine, because the idea of the people of God will be so expanded by the addition of nation nations, that it will not have room enough within the limits of Palestine; and according to Deu 32:4, even Jerusalem will no longer be a city with limited boundaries. The holy land reaches just as far as the nations, which have become the people of Jehovah by attaching themselves to Judah, spread themselves out over the surface of the earth. The words "choose Jerusalem again"round off the promise, just as in Zec 1:17; but in Zec 2:13 the admonition is added, to wait in reverential silence for the coming of the Lord to judgment, after Hab 2:20; and the reason assigned is, that the judgment will soon begin. נעור , niphal of עוּר (compare Ewald, §140, a ; Ges. §72, Anm. 9), to wake up, or rise up from His rest (cf. Psa 44:24). מעון קדשׁו , the holy habitation of God, is heaven, as in Deu 26:15; Jer 25:30. The judgment upon the heathen world-power began to burst in a very short time. When Babylon revolted against the king of Persia, under the reign of Darius, a great massacre took place within the city after its re-capture, and its walls were destroyed, so that the city could not rise again to its ancient grandeur and importance. Compare with this the remark made in the comm. on Haggai, concerning the overthrow of the Persian empire and those which followed it. We have already shown, what a groundless hypothesis the opinion is, that the fulfilment was interrupted in consequence of Israel's guilt; and that as the result of this, the completion of it has been deferred for centuries, or even thousands of years.

Constable: Zec 1:7--6:9

II. The eight night visions and four messages 1:7--6:8

Zechariah received eight apocalyptic visions in one night (1:7). As the text will show, they concerned God's purpose for the future of Israel, particularly Jerusalem, the seat of the Davidic dynasty and the site of the temple, and Judah. None of them was fulfilled in Zechariah's day. The broad theme of this section is the coming of the King. The purpose of these visions was to encourage the returnees to persevere in their work of rebuilding the temple.

Certain features mark each of these eight visions: an introduction, an explanation of what the prophet saw, his request for clarification of its meaning, and the elucidation. Oracles accompany three of the visions making their messages clearer (1:16-17; 2:6-13; 4:6-10).³²

". . . The arrangement of the visions follows a chiastic pattern [abbccbba]. The first and last bear a strong resemblance to one another, the second and third, sixth and seventh are pairs, and the fourth and fifth, with their assurance of God-given authoritative leaders, form the climax. All eight visions are meant to be interpreted as one whole, for each contributes to the total picture of the role of Israel in the new era about to dawn."³³

A The horseman among the myrtle trees (1:7-17)

B The four horns and the four smiths (1:18-21)

C The surveyor (ch. 2)

D The cleansing and restoration of Joshua (ch. 3)

D' The gold lampstand and the two olive trees (ch. 4)

C' The flying scroll (5:1-4)

B' The woman in the basket (5:5-11)

A' The four chariots (6:1-8)

Constable: Zec 2:1-13

C. The surveyor ch. 2

In the first vision (1:7-17) God promised comfort to Israel. In the second (1:18-21) He explained that He would bring this comfort by punishing the nations that had afflicted Israel. In this third vision (ch. 2) He guaranteed the future prosperity and expansion of Israel. Jerusalem has a divine protector. As will become clear, this future blessedness must extend beyond the restoration period to messianic times.⁵⁰ This third vision has a counterpart in vision six (5:1-4) in that they both deal with measuring, dimensions, and Jerusalem. This vision stresses the importance of Jerusalem, and vision six pertains to law within Jerusalem. This vision pictures Jerusalem in millennial glory.⁵¹

Constable: Zec 2:1-5

1. The vision itself 2:1-5

2:1-2 In the next scene of his vision, Zechariah saw a man (i.e., an angel who looked like a man) with a measuring line in his hand (cf. 1:11; 6:12; Ezek. 40:2-3). When the prophet asked him where he was going, he replied that he was going to measure the dimensions of Jerusalem. This surveying would have been preparation for restoring and rebuilding the city. The restoration of Jerusalem in progress in Zechariah's day was only a foreview of a much grander future restoration to be described (cf. Jer. 32:15; Ezek. 40:3, 5; Rev. 11:1).

2:3-4 Another angel, possibly the angel of the Lord (1:11-12), came forward to meet Zechariah's guiding angel as he was going out toward the "man" with the measuring line. He instructed him to tell "that young man," Zechariah, that Jerusalem would expand beyond its walls because so many people and cattle would live in it (cf. Ezek. 38:11).⁵² During the restoration period, the Jews built walls around the city to make it secure, yet few people wanted to live in it (cf. Neh. 11:1-2; 7:4). This prophecy must have a future fulfillment, though it doubtless encouraged Zechariah's contemporaries to rebuild the city in their day.⁵³

2:5 The Lord promised to be Jerusalem's defense instead of a physical wall and to be the glory in her in contrast to any human glory. Such a promise would have been a great encouragement to the returnees from captivity. Yahweh Himself (emphatic in the Hebrew text) would provide security by His protection and presence (cf. 1:16; Ps. 24:7-10). Though God did protect the returnees, His promise has not yet found fulfillment. The wall of fire that Yahweh would be recalls the pillar of cloud and fire by which God visualized His protecting presence at various times throughout her history (Exod. 13:21-22; 14:0; 40:34; Isa. 4:5-6).

"This anticipates the Lord's personal presence through the Messiah in his kingdom on earth (cf. 2:11-12; 14:9; Isa 60:19; Ezek 43:1-5; 48:35). So then the literal kingdom will be very spiritual."⁵⁴

Both the second and third visions guarantee the future safety of Jerusalem. Since Jerusalem has not been safe for millennia, it seems reasonable to expect a fulfillment in messianic times.

Constable: Zec 2:6-13

2. The oracle about enemy destruction and Israelite blessing 2:6-13

This message brings out the practical implications of the two visions just related. It is a section of poetry in the midst of the prose visions. The prophet now spoke for the Lord, first to the Jews still in exile (vv. 6-9) and then to the Jews in Jerusalem (vv. 10-13). The first part deals with the overthrow of enemies and so connects with the second vision. The second part declares Yahweh's sovereignty in Zion and reinforces the third vision.⁵⁵

"The future greatness of Zion is too important a subject to be quickly dismissed. Various aspects of it should yet be unfolded; therefore verses 6-13 follow, which are very much in place at this point, and for just this reason."⁵⁶

Constable: Zec 2:6-9

The destruction of oppressing enemies 2:6-9

2:6-7 The Lord called His people to flee from the land of the north (cf. Jer. 3:18; 16:15; 23:8; 31:8) where He had scattered them as the four winds (cf. Isa. 43:5-6; 49:12). Most of the Israelite exiles had gone into captivity in Assyria, and most of the Judean exiles went into captivity in Babylon. However, there were many other Israelites who had been taken or had fled to Egypt (Jer. 43:7), Moab, Ammon, and Edom (Jer. 40:11-12), Persia, and many other nations. These were Jews who later constituted the Diaspora, those who did not return to Palestine but remained dispersed throughout the ancient world. The Lord called these people to escape from Babylon among whose daughters they lived. This was a call for the Jews still living in Babylon to return home in Zechariah's day and help rebuild their nation. But it is also, because of the context and lack of fulfillment, a prophetic call to those living in the end times to abandon the Babylon of their day (cf. Rev. 18:4-8).

"Since Babylon in the post-exilic period epitomized all the suffering and indignity inflicted on Judah at the fall of Jerusalem and after, the name could stand for all lands of exile, and was not confined to the geographical area known as Babylon."⁵⁷

2:8-9 They were to flee because the Lord purposed to send His representative to plunder the nations for afflicting His people, the apple (lit. gate, the pupil, which is the most sensitive part) of His eye (cf. Deut. 32:10; Ps. 17:8; Matt. 25:34-45; Acts 9:1, 4-5). This would result in His glory.

"This statement ["after glory"] anticipates the New Testament revelation of the Father sending the Son to glorify Him, both in His first advent (John 17:4, cf. Isa. 61:1, 2; Luke 4:17-19) and in His second advent (Isa. 61:1, 2)."⁵⁸

"This will be fulfilled in the judgment of the Gentiles at Messiah's Second Advent (Matt. 25:31-46)."⁵⁹

The person whom the Lord would send as His representative ("Me") could not be Zechariah, in view of what the following verses say He would do. He must be Messiah, the only one with sufficient power and authority to fulfill what God predicted here. He would simply wave His hand over these nations in a menacing gesture and they would become plunder for the Israelites whom they had enslaved (cf. Esth. 7:10; Isa. 11:15; 14:2; 19:16; Gal. 6:7-8). Then God's people would know that Yahweh of armies had sent this One (cf. Isa. 61:3; John 17:4). This would be the sovereign Lord's doing, so the Jews should rejoice, return to the land, and prepare.

Constable: Zec 2:10-13

Yahweh's ultimate blessing of Israel 2:10-13

2:10-11 The Israelites in Jerusalem and elsewhere were to rejoice because the Lord promised to intervene for them and to dwell among them. His return to Jerusalem would prompt the nations to come there and acknowledge Him as sovereign (cf. Ps. 47:9; 96:1; 97:1; 98:4). Many nations would turn to the Lord in that day (the eschatological day of the Lord, cf. ch. 14; Isa. 2:12-21; 24-27; Joel 1:15; 2:28-3:21; Amos 5:18-20; 9:11-15; Zeph.) and become part of his family of believers (8:20-23; Gen. 12:3; 18:18; 22:18; Isa. 2:2-4; 60:3). They would resemble Him as well as acknowledge Him (cf. Is. 56:6-8; 60:3, 21). He would dwell in the midst of His people (cf. 8:3; John 1:14; 2 Cor. 6:16; Rev. 21:3), and they would know that Yahweh had sent this One. This is clearly a reference to Messiah's second advent, not His first advent.

"In fulfillment of the great OT covenants, particularly the Abrahamic covenant, this section anticipates full kingdom blessing in the messianic era. . . . This language is ultimately messianic--indirectly or by extension from God in general to the Messiah in particular."⁶⁰

2:12-13 The Lord would at that time possess Judah as His inheritance in the "holy land" and would choose Jerusalem for special blessing (cf. Isa. 19:24-25).⁶¹ All the people of the earth should be still because Yahweh would arouse Himself from His heavenly habitation and take action on the earth.⁶²

"The first vision introduced the judgment (or curse) and blessing motif (1:15-17). That motif is then developed in the second and third visions in an alternating cycle: judgment for the nations (1:18-21) but blessing and glory for Israel (2:1-5); judgment for the nations (2:6-9) but blessing for Israel--and the nations (2:10-13)."⁶³

Guzik: Zec 2:1-13

Zechariah 2 - A City Without Walls

A. Call to Return to the Promised Land.

1. (1-5) The man with the measuring line and the protection promised.

Then I raised my eyes and looked, and behold, a man with a measuring line in his hand. So I said, "Where are you going?" And he said to me, "To measure Jerusalem, to see what is its width and what is its length." And there was the angel who talked with me, going out; and another angel was coming out to meet him, who said to him, "Run, speak to this young man, saying: 'Jerusalem shall be inhabited as towns without walls, because of the multitude of men and livestock in it. For I,' says the LORD, 'will be a wall of fire all around her, and I will be the glory in her midst.' "

a. A man with a measuring line in his hand: This was undoubtedly an angelic being and some think it was the Angel of the LORD. Angelic beings never truly become human beings but they can take human form.

b. To see what is its width and what is its length: Apparently Jerusalem is being measured to make sure that it is large enough for the multitudes God will bring to it. In the time of Zechariah it seemed strange to worry about Jerusalem being big enough, because there seemed to be too few people for the city.

i. It is as if the man with a measuring line went into a huge old cathedral where only a few attended church and started to make sure it was large enough for the crowds God was sure to bring.

c. Jerusalem shall be inhabited as towns without walls . . . For I . . . will be a wall of fire all around her: God promises to bring so many people to Jerusalem that the crowds will overflow the walls of the city - but that won't matter because God will be their protection, not walls. He will be a wall of fire all around her.

i. This prophecy had a short-term fulfillment in God's protection of the rebuilding, and blessing of the city under Ezra and Nehemiah; but clearly, its ultimate fulfillment is rebuilding under the rule of the Messiah.

ii. Today Jerusalem is indeed a city without walls, because in modern warfare they are useless in defending the city. Ultimately Jerusalem will be a city without walls because the prince of peace will reign from Jerusalem and He will be her protection.

2. (6-7) Exiles exhorted to return.

"Up, up! Flee from the land of the north," says the LORD; "for I have spread you abroad like the four winds of heaven," says the LORD. "Up, Zion! Escape, you who dwell with the daughter of Babylon."

a. Flee from the land of the north: In Zechariah's day few of those who were carried to captivity in the Babylonian Empire returned to the Promised Land when they were allowed to. Here the LORD exhorts His people to return back to their land.

i. Sadly most of the exiles were comfortable in Babylon and refused to endure the challenge to build a work of God.

b. Escape, you who dwell with the daughter of Babylon: Throughout the Bible Babylon is used as an idea as well as a city. If Jerusalem carried the idea of "God's city" then Babylon carries the idea of the city of the world. Zechariah's call to come out of Babylon is both literal and figurative (Revelation 18:4-5).

B. Reasons for rejoicing.

1. (8-9) God promises to protect His precious people.

For thus says the LORD of hosts: "He sent Me after glory, to the nations which plunder you; for he who touches you touches the apple of His eye. "For surely I will shake My hand against them, and they shall become spoil for their servants. Then you will know that the LORD of hosts has sent Me."

a. He who touches you touches the apple of His eye: The phrase "apple of His eye" was used to describe something precious, easily injured and demanding protection.

i. "He esteems them as much as men value their eyesight, and is as careful to protect them from injury, as men are to protect the apple of their eye. The pupil of the eye is the tenderest part of the tenderest organ, and very fitly sets forth the inexpressible tenderness of God's love." (Spurgeon)

b. They shall become spoil for their servants: God promises that those who enslaved the people of God will become spoil for them - the enslavers will become enslaved. This will be ultimately fulfilled in the millennial reign of Jesus.

i. I will shake My hand against them: All God needs to do to bring such a dramatic reversal of standing is to shake his hand against the enemies of His people.

2. (10-13) The promise of the presence of the LORD.

"Sing and rejoice, O daughter of Zion! For behold, I am coming and I will dwell in your midst," says the LORD. "Many nations shall be joined to the LORD in that day, and they shall become My people. And I will dwell in your midst. Then you will know that the LORD of hosts has sent Me to you. "And the LORD will take possession of Judah as His inheritance in the Holy Land, and will again choose Jerusalem. Be silent, all flesh, before the LORD, for He is aroused from His holy habitation!"

a. Sing and rejoice, O daughter of Zion: God doesn't expect His people to be passive or "cool" in view of such dramatic promises. He expects them to sing and rejoice.

b. I am coming and will dwell in your midst: The first reason why God's people should be excited is because He will be among them in a unique and powerful way.

c. Many nations shall be joined to the LORD in that day: The second reason for joy is that God will bring many into His Kingdom. God's desire to bless for Israel was never intended to stop with Israel, but to use them as a channel of blessing for many nations.

d. In the Holy Land: This is the only place where the phrase Holy Land is used in the Bible. The land is holy because it is separated unto God in a unique way. Some assume that it is only the people of Judah and Jerusalem that are God's holy inheritance but passages like this show that land itself is holy and precious to God.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Zechariah (Book Introduction)

THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).

Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zec 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" (Mat 27:8-9), now bought by "the reward of iniquity" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.

The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; Zec 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.

The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.

JFB: Zechariah (Outline)

• INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17) See Introduction.
• SECOND VISION. The power of the Jews foes shall be dissipated. (Zec 1:18-21)
• THIRD VISION. The man with the measuring-line. (Zec 2:1-13)
• FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zec 3:1-10) Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2-3, Ezr 3:6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
• FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. (Zec 4:1-14)
• SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zec 5:1-4)
• SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zec 5:5-11)
• EIGHTH VISION. THE FOUR CHARIOTS. (Zec 6:1-8)
• NINTH VISION. THE CROWNING OF JOSHUA. (Zec 6:9-15)
• II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zec 7:1-14)
• CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23)
• NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17)
• PRAYER AND PROMISE. (Zec 10:1-12)
• DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)
• JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION. (Zec 12:1-14)
• CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zec 13:1-9) Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
• LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21)

TSK: Zechariah 2 (Chapter Introduction)

Overview

Zec 2:1, God, in the care of Jerusalem, sends to measure it; Zec 2:6, The redemption of Zion; Zec 2:10, The promise of God’s presence.

Poole: Zechariah (Book Introduction)

THE ARGUMENT

Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s exhortations, and to reveal more fully than he doth all the future revolutions and events; to the final desolation of Jerusalem and the second temple by the Romans, and the rejection of the Jews for their sins against all the mercies of their God, and for their rejecting and murdering of the Messiah; who, rejected of the Jews, taketh in the Gentiles, and establisheth his church amongst them; which is revealed unto Zechariah, and communicated to the Jews by him; with a declaration of the future ruin of the Persian kingdom by the Grecians, and also of the wars of the Seleucidae and Lagidae, and their overthrow by the Romans; during the series of which times, the Jews shall be grown numerous, wealthy, and powerful, and, so long as they keep their covenant with God, shall do wonderful things, and be eminently owned of God, and be either wonderfully secured amidst these troubles, or more wonderfully victorious over those that trouble them. And indeed what Zechariah foretold, or promised to them, was in its time made good amongst them; his predictions were punctually fulfilled; if the promises were not, it was because the Jews by their sins cut themselves off from the promises, which may be observed in those intervals of times between Zechariah’ s prophesying and the coming of the Messiah. Now the first interval was above two hundred years, to the death of Alexander the Great; during which time the Jews enjoyed the common peace with the subjects of the Persian empire, and the particular favour of Alexander the conqueror during his life. These years were years of growth to the Jews. The next interval, through the wars of Alexander’ s divided captains, and between the Seleucidaes and the Lagidae, was an interval of some great trouble, and yet of greater preservation to the Jews. The next interval is that of the Maccabees, during which those victories were gotten which do almost exceed our belief. But whilst thus times were changed, the Jews continued much the same, unthankful to God, cold in religion, and added to their sins daily; till at last God delivered them into the hands of the Romans, whose general, Pompey the Great, deposed Hyrcanus from the throne, and restored the high priesthood to him. From henceforth the Jews’ sins and miseries grow together, till that was accomplished, Zec 14:2 , the city Jerusalem taken, the houses rifled, &c. Thus by various intermixture of providences, God did try the Jews, whether they would, as became his people, repent of former sins, amend their future doings, believe his promises, and obey his precepts, that he might bless them; so should all the good foretold by this prophet have crowned them. But if they failed (as they did) in those points of duty, then all the evil threatened should (as it did) overtake them, and, as Zechariah foretold, continue on them, as it doth to this day. This prophecy then contains the revolutions of the Jews, and the empires of Persia and Greece, and the Romans; in whose times the Jews, by killing the Lord of life, filled up their measure, and by whose hands God punished them, destroying their polity, razing their city, burning their temple, and captivating the people, which lasteth to this day. The better to represent all these at once to your view, take this following scheme.

Zechariah Doth

1. Exhort to present repentance and reformation, chaps. 1, 2, 7, 8

2. Promise

A. Present blessings, chap, 1, 2, 8:9-15

B. Future Mercy, and that

1. Under Persian government, Zec 8:3-7

2. Alexander and the Grecians, Zec 9:9

3. In the Maccabees’ times

3. Encourage

A. Joshua, Zec. iii

B. Zerubbabel, chap iv

4. Threaten

A. The enemies of the Jews, chap i.21; ii:9, ix:1-8, 12:1-4,9

B. The sinful and impenitent Jews, chap iv; xi:1; xiv:1,2

5. Foretell

A. The Jews’ rejecting him, Zec. xi:10-12, &c

B. Gods’

1. Avenging the sin on the Jews, chap 14:1,2

2. Calling the Gentiles, Zec. viii:20-23; xii:10, iii:8,9; vi:12,13

3. Continued protection of the church of Christ among the Gentiles,

chap 14:3, to end

All which, either in dark, yet significant, types or emblems or else in plain and easily intelligible words, is represented to us by this prophet.

Poole: Zechariah 2 (Chapter Introduction)

CHAPTER 2

The vision of an angel sent to measure Jerusalem, and its flourishing state under God’ s protection foretold, Zec 2:1-5 . The people warned to quit Babylon before its fall, Zec 2:6-9 . The promise of God’ s presence, Zec 2:10-13 .

MHCC: Zechariah (Book Introduction)

This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God, with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah, and the setting up his kingdom in the world.

MHCC: Zechariah 2 (Chapter Introduction)

(Zec 2:1-5) The prosperity of Jerusalem.

(Zec 2:6-9) The Jews called to return to their own land.

(Zec 2:10-13) A promise of God's presence.

Matthew Henry: Zechariah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Zechariah

This prophet was colleague with the prophet Haggai, and a worker together with him in forwarding the building of the second temple (Ezr 5:1); for two are better than one. Christ sent forth his disciples two and two. Zechariah began to prophesy some time after Haggai. But he continued longer, soared higher in visions and revelations, wrote more, and prophesied more particularly concerning Christ, than Haggai had done; so the last shall be first: the last in time sometimes proves first in dignity. He begins with a plain practical sermon, expressive of that which was the scope of his prophesying, in the first five verses; but afterwards, to the end of Zec 6:1-15, he relates the visions he saw, and the instructions he received immediately from heaven by them. At Zec 7:1-14, from an enquiry made by the Jews concerning fasting, he takes occasion to show them the duty of their present day, and to encourage them to hope for God's favour, to the end of ch. 8, after which there are two sermons, which are both called burdens of the word of the Lord (one begins with ch. 9, the other with Zec 12:1-14), which probably were preached some time after; the scope of them is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah and the setting up of his kingdom in the world.

Matthew Henry: Zechariah 2 (Chapter Introduction)

In this chapter we have, I. Another vision which the prophet saw, not for his own entertainment, but for his satisfaction and the edification of those to whom he was sent (Zec 2:1, Zec 2:2). II. A sermon upon it, in the rest of the chapter, 1. By way of explication of the vision, showing it to be a prediction of the replenishing of Jerusalem and of its safety and honour (Zec 2:3-5). 2. By way of application. Here is, (1.) A use of exhortation to the Jews that were yet in Babylon, pressing them to hasten their return to their own land, (Zec 2:6-9). (2.) A use of consolation tot hose that were returned, in reference to the many difficulties they had to struggle with (Zec 2:10-12). (3.) A use of caution to all not to prescribe to God, or limit him, but patiently to wait for him (Zec 2:13).

Constable: Zechariah (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. Yahweh remembers) was a common one among the Israelites identifying as many as 27 different individuals in the Old Testament.¹ It was an appropriate name for the writer of this book because it explains that Yahweh remembers His chosen people and His promises and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16).

Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine in 536 B.C. with Zerubbabel and Joshua. He became a leading priest in the restoration community succeeding his grandfather, Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). His father, Berechiah (1:1, 7), evidently never became prominent.

The Lord Jesus referred to a Zechariah, the son of Berechiah, whom the Jews murdered between the temple and the altar (Matt. 23:35). This appears to be how the prophet's life ended.² This would make the prophet one of the last righteous people the Jews slew in Old Testament history.³

Date

Zechariah's inspired preaching began in the eighth month of 520 B.C. (1:1). His eight night visions followed three months later in 520 B.C. (1:7), when he was a young man (2:4). He delivered the messages in chapters 7-8 in 518 B.C. (7:1). Nehemiah mentioned Zechariah as the head of a priestly family when Joiakim, who succeeded Joshua, was high priest (Neh. 12:12, 16). This may have been as late as during the reign of Artaxerxes I (465-424 B.C.).⁴ Some scholars believe he wrote chapters 9-14 during this later period of his life.⁵ The exact length of his life and ministry is guesswork, however.

Historical Background

Zechariah began ministering among the Jews who had returned from captivity in Babylon (i.e., the restoration community) two months after Haggai began preaching (1:1; 7:1; cf. Neh. 12:10-16; Hag. 1:1). In a sense, Zechariah's message supplements that of Haggai.⁶

"Both prophets . . . contrast the past with the present and future, with Haggai stressing the rebuilt Temple as a sign and source of God's blessing and Zechariah emphasizing the role of repentance and renewal in achieving that end. The two prophets worked hand in glove, complementing each other's message."⁷

"There is a marked contrast between Haggai and his contemporary Zechariah. If Haggai was the builder, responsible for the solid structure of the new Temple, Zechariah was more like the artist, adding colourful windows with their symbolism, gaiety and light. To make sure that their symbolism is rightly understood an interpreting angel acts as guide, adding in some cases a message that goes far beyond what could be deduced from the visions."⁸

Haggai and Zechariah's ministries followed those of Ezekiel and Daniel, who ministered during the Captivity in Babylon.

Table of Some Post-Exilic Events
Cyrus issued his edict allowing the Jews to return home.	538 B.C.	Ezra 1
About 50,000 Jews returned under Zerubbabel and Joshua's leadership.	536 B.C.	Ezra 2; Neh. 7
The altar was rebuilt and sacrifices resumed.	536 B.C.
Work on the temple began but then halted.	536 B.C.	Ezra 3:1-4
The Jews became occupied with rebuilding their own homes.	536-522 B.C.	Hag. 1-2
Cyrus died, and his son, Cambyses II, succeeded him and ruled Persia.	530 B.C.; 530-522 B.C.
Smerdis ruled Persia.	522-521 B.C.
Darius I, the Great (Hystaspes), rescued Persia from civil war and ruled Persia.	521-486 B.C.
Darius confirmed Cyrus' decree and encouraged the Jews to continue rebuilding the temple.	520 B.C.	Ezra 6:1-14
Haggai preached his first three sermons.	520 B.C., 6th and 7th months	Hag. 1:1, 15; 2:1
Zechariah preached his first sermon.	520 B.C., 8th month	Zech. 1:1
Haggai preached his fourth and fifth sermons.	520 B.C., 9th month	Hag. 2:10, 20
Zechariah received his eight night visions.	520 B.C., 11th month	Zech. 1:7
Joshua, the high priest, was crowned.	520 B.C., 11th month	Zech. 6:9-15
The delegation from Bethel arrived, and Zechariah preached again.	518 B.C., 9th month	Zech. 7:1
The Jews completed the temple and dedicated it.	515 B.C., 12th month	Ezra 6:15
Xerxes I (Ahasuerus) reigned over Persia.	486-464 B.C.	Esth. 2:16
Artaxerxes I reigned over Persia.	464-424 B.C.
About 5,000 Jews returned to Palestine under Ezra's leadership.	458 B.C.	Ezra 7:7
Artaxerxes I authorized Nehemiah to rebuild Jerusalem's walls.	445 B.C.	Neh. 2:1
Nehemiah led the third return to Palestine.	444 B.C.	Neh. 2:9
Malachi ministered.	ca. 432-431 B.C.

Purpose and Themes

Zechariah ministered to the restoration community to motivate those Jews to finish rebuilding the temple and to rededicate themselves to Yahweh with the prospect of His blessing. The central theme of the book is encouragement and hope.⁹ The key to this hope is the coming of Messiah and his overthrow of ungodly forces and establishment of His kingdom on earth.

"The prophet is concerned to comfort his discouraged and pessimistic compatriots, who are in the process of rebuilding their Temple and restructuring their community but who view their efforts as making little difference in the present and offering no hope for the future."¹⁰

This prophet dealt with the future of Israel, and particularly its distant, eschatological future, to an extent that surpassed the other Old Testament prophets (cf. 12:1-3, 9; 14:1-5, 16-21). His revelations concerning the day of the Lord are numerous.

"What former prophets revealed at length, Zechariah epitomizes for us in terse sentences or even clauses."¹¹

This book also contains many messianic prophecies (cf. 3:8-9; 6:12-13; 9:9-10, 14; 11:12-13; 13:7; 14:4, 9, 16).

"Particularly prominent in the book is the Messianic element. With the exception of Isaiah, there is no other prophet whose book contains such a wealth and variety of this element, not only in proportion to the total amount of material offered, but also as a sum total of passages."¹²

"Few books of the OT are as difficult of interpretation as the Book of Zechariah; no other book is as Messianic."¹³

Canonicity and Unity

The book is the second to the last of the Minor Prophets in the second (Prophets) division of the Hebrew Bible. Neither Jews nor Christians seriously challenged its canonicity. One reason for this is the fact that the New Testament quotes and alludes to Zechariah so often, about 41 times.¹⁴

Until A.D. 1653 no one seriously questioned that Zechariah wrote the whole book. In that year Joseph Mede suggested that Jeremiah may have written chapters 9-11, in view of Matthew 27:9. In succeeding years other scholars proceeded to question the second part of the book (chs. 9-14) because of its differences in content and historical and chronological references compared to the first part. Today almost all critical scholars regard this book as the product of two or three writers who wrote either before the exile or after Zechariah.¹⁵ The presence of predictive prophecy in the last chapters of the book has encouraged those who deny the miraculous to relegate this part to a later time and writer(s).

"We maintain it is impossible to confine or restrict the Spirit of God in His revelatory purposes. If He cares to predict an event three centuries off, He is sovereign; and if it pleases Him to foretell the plan of God a millennium before its materialization, He is just as sovereign. We emphasize this because we believe it to be the sine qua non of reverent, acceptable interpretation of Biblical prophecy."¹⁶

Competent conservative scholars have refuted the arguments of these critics adequately.¹⁷

"In the nature of the case it is not possible to prove conclusively who wrote chapters 9-14, but when every argument has been considered the fact remains that all fourteen chapters have been handed down to us as one book in every manuscript so far discovered. Even the tiny fragment of the Greek manuscript found at Qumran, which includes the end of chapter 8 and the beginning of chapter 9, shows no gap or spacing whatsoever to suggest a break between the two parts."¹⁸

Genre

Zechariah consists of a combination of exhortations (sermon material), prophetic-apocalyptic visions, and oracles concerning eschatological salvation. Some of the oracles introduce or follow visions, and others stand alone. Along with Ezekiel, Daniel, and Revelation, Zechariah is one of the most apocalyptic books in the Bible.¹⁹

"In the present writer's judgment, his [Zechariah's] book is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the OT."²⁰

"Apocalyptic literature is basically meant to encourage the people of God."²¹

"Only apocalyptic could express the utter transcendence involved in the radical transformations that would accompany the irruption of the kingdom of YHWH and the consequent shattering of all human and earthly systems in its wake."²²

"The apocalyptic visions of Zechariah, though filled with symbolism, are not as complicated and bizarre as those of Ezekiel, but do require angelic interpreters, at least in chapters 1-6. He goes beyond Ezekiel and other early apocalyptists, however, in his declarations that what he envisions is as good as done, for it is only an earthly reflection of what has in fact come to pass in heaven."²³

Structure

"The shape' of a poem, the artistic arrangement of a book are instruments used by the Holy Spirit to convey His message."²⁴

In the case of Zechariah, there are three large chiastic sections (1:7-6:15; 7:1-8:19; and chs. 9-14). These contain Zechariah's eight night visions and their accompanying oracles, his messages prompted by a question about fasting, and the two burdens (oracles) announcing the triumphant interventions of the Lord into history in the future. A brief section introduces the whole book (1:1-6).

Message²⁵

This is the second post-exilic prophetical book. The historical background and audience are the same as those for Haggai. As Zechariah's contemporaries looked back, they saw former glories and recent shame. As they looked forward, they saw difficulty and felt discouragement. Zechariah ministered to inspire hope in the heart of this discouraged remnant of Israelites. That was his purpose.

Zechariah delivered his first message between Haggai's first and second messages, and his purpose was the same as Haggai's: to motivate the restoration community to finish rebuilding the temple. Zechariah followed this first message with eight visions to inspire hope in his hearers. Why build if there was no future? Zechariah then explained that the present sorrowful fasts that the people were celebrating would give way to future glorious feasts. The final two oracles also provided hope for the future by predicting the coming of Messiah and His glorious kingdom.

Many writers on Zechariah have called this book the apocalypse of the Old Testament because it unveils so much of Israel's future, particularly Messiah's place in her future. The whole book is a revelation of the pervasive power and the persistent purpose of Yahweh. Zechariah revealed things about the future of the Jews that gave his discouraged contemporaries hope.

People experiencing adversity frequently see only things that are near. Zechariah provided hope from visions that he saw and from voices that he heard that encouraged his audience to lift their eyes to behold the larger plans and purposes of their God. The permanent values of this book are, therefore, that it reveals the proper attitude and activity of God's people in all circumstances, as well as the pervasive power and the persistent purpose of Yahweh.

The first three verses of the book stress the first of these values (1:1-3). The great appeal of the entire book appears in verse 3: "Return to me that I may return to you, says the LORD of hosts." Everything that follows illustrates and applies this promise.

As often, the key to understanding a book of the Bible lies in the aspect of God that God stressed in revealing Himself to His people through its writer. The title "the LORD of hosts" occurs for the first time in the Bible in 1 Samuel, when the people of Israel were concerned about armies. This title rarely appears in the historical books, but it is very common in the prophetical books. Zechariah used it more frequently than any other prophet, at least 35 times.

The word "hosts" in the Bible describes stars, angels, the people of Israel, and the armies of other nations. The title, then, describes Yahweh as sovereign Lord and Master of the entire universe. As the prophets used it, they stressed Yahweh's sovereignty in activity, not just in its abstract meaning. That is, they saw Yahweh as leading all armies--of stars, angels, and people. Zechariah lived when Israel had lost its army, had no military power, and had little political organization. Thus by referring to Yahweh as "the LORD of hosts" Zechariah was reminding his hearers of their God's abiding and active sovereignty.

The prophet referred to Yahweh as "the LORD of hosts" three times in the opening paragraph of his book (vv. 1-3). The first reference (v. 3) reminded the Israelites that their sovereign God had made His will known to His people (cf. 1:6). The Lord illustrated this truth in verse 4. The sovereign Lord had said, "Return to me" (v. 3). This was the first part of Zechariah's prophetic burden. The second part was that Yahweh promised to return to His people (v. 3). He explained the work that He as the Sovereign would do to make this return possible. The power necessary for the restoration of order would be provided by the coming of God to His people, in His Son and in His Spirit.

Thus Zechariah had a three-fold conviction. God reveals His will, He calls people back to Himself and provides the way for their coming, and He promises that if they will return to Him He will return to them. God promised to provide a way for people to return to Him through the Branch, the second person of the Trinity (3:8). The revelation of this divine-human person occupies much of this book in proportion to its length. Second, God promised to return to people who return to Him through His Spirit, the third person of the Trinity. He would do so "not by might nor by power, but by My Spirit," says the Lord (4:6).

The visions and oracles in Zechariah illustrate Yahweh's pervasive power.

In the first vision God revealed the presence of His angel that was watching over His people in their depressed place. They knew about the depressed place, but the presence of the angel was news to them. The second vision revealed that forces would destroy the powers that opposed them. The people knew about these enemy powers, but they had lost sight that God planned to destroy them. In the third vision God revealed Jerusalem in its future large, secure condition. The people knew about Jerusalem, they were rebuilding it, but they were not sure about its future large and secure condition. The fourth vision revealed an adversary and an advocate. The people were aware of their adversary, but they were unaware of their divine advocate. In the fifth vision God revealed the people's responsibility to be lights in the world and their resource for doing so. The people knew their responsibility, but they did not fully appreciate that they had a supernatural resource that would enable them to fulfill their responsibility. The sixth vision revealed the purging of evil with divine revelation. The people were aware of the present evil, but they now learned that observing God's law would deal with it. The seventh vision illustrated ongoing evil and its final purging away. The people were aware of widespread evil, but they did not know that God would eventually remove it forever. The eighth vision revealed the need for divine control and the provision for divine control. The people were very conscious of the need for divine control in the world, but they needed to remember that God would indeed exercise divine control in the world.

Each vision revealed an aspect of God's pervasive power to overcome what Zechariah's audience faced and so gave them hope. Were they in a depressed place? God was watching over them. Were weapons being formed against them? He would break those weapons. Was the city they were rebuilding secure? He would enlarge it even further and make it secure. Was their adversary going to be successful? God would be their Advocate. Was their responsibility heavy? He would prove to be a sufficient resource for them. Was evil present everywhere? He gives the law to which evil must bow. Was evil ever going to end? He would end it. Would order ever come? He would bring it.

The oracles in Zechariah teach the same basic lesson: the pervasive power of "the LORD of hosts." To summarize this briefly, the anointed King would be rejected initially, but He would return with the pervasive power of Yahweh.

The visions and oracles also illustrate the second major revelation of Zechariah: the persistent purpose of Israel's God.

The visions unfold God's dealings with Israel eschatologically as well as contemporarily. While all the conditions of Israel described in the visions marked the restoration community, they will also mark the future of Israel. She was and would continue to be depressed among the nations. Enemies would attack her, but God would eventually defeat them. Jerusalem will be rebuilt and protected, and Israel will be cleansed. Israel will fulfill her destiny as a light to the nations, and she will disseminate the knowledge of God in the world. Evil will be greatly constrained, and all Israel's enemies will suffer defeat. All these predictions reveal the persistent purpose of God whereby He moves history toward His intended goal despite human and Satanic opposition.

The oracles illustrate the same principle. Messiah's rejection would lead to His coronation. Some of Yahweh's purposes in salvation took place when Messiah came the first time, but the rest of His purposes in salvation will take place when He comes the second time.

What should be the attitude of God's people in view of these revelations? They should return to the Lord (1:3). They should believe them, obey them, and work in view of them.

The people of God in Zechariah's day needed to complete the temple and reestablish right relations with Yahweh even though they lived in a day of darkness and discouragement. They needed to abandon the fasts that they had established to commemorate the destruction of Jerusalem and prepare for feasts that would celebrate the glorious future that Yahweh promised and would provide.

Whereas Haggai called these people to be strong and to work, Zechariah revealed the secret of their strength. The Apostle Paul put it this way: 2 Cor. 4:17. That is the message of Zechariah in Christian language.

The proof of vision is strength. What do we see as we look out over the church? We may see only the discouraging things that the restoration Jews saw as they viewed their situation. We need to be aware of the unseen things that God has said He is doing and will do in order to persevere in the work of building His church that He has called us to do.

The secret of strength is vision. If God's people say they see these positive, encouraging things and that they believe them but do nothing, it is hard to believe them. The person who is conscious, through all the appalling defeat of the hour, of the immediate, pervasive presence and power of God, is the person who grabs hold of the piece of desolation nearest to him or her and works on it until it blossoms like a garden. The true demonstration of vision is taking hold of the present situation and doing something about it trusting in the unseen presence and promises of God.

The writer of the Epistle to the Hebrews challenged his readers with these words, which are very appropriate in light of the message of Zechariah: Heb. 12:12-13. Some Christians seem to equate spirituality with pessimism. They consider others visionary who explore and deplore in great depth the difficulties of our days. We need to be realistic about our times, but we must also keep our eyes on the person of God and our ears open to His promises. We must also fall in line with His purposes and work in harmony with His principles of power. When we do this, we can rest assured that when the Rejected One is crowned, we will share in His triumph as we have shared in His travail.

Constable: Zechariah (Outline)

Outline

I. Introduction 1:1-6

II. The eight night visions and four messages 1:7-6:8

A. The horseman among the myrtle trees 1:7-17

1. The vision proper 1:7-15

2. The oracle about God's jealousy for Israel 1:16-17

B. The four horns and the four smiths 1:18-21

C. The surveyor ch. 2

1. The vision itself 2:1-5

2. The oracle about enemy destruction and Israelite blessing 2:6-13

D. The cleansing and restoration of Joshua ch. 3

1. The symbolic act 3:1-5

2. The accompanying promises 3:6-10

E. The gold lampstand and the two olive trees ch. 4

1. The vision 4:1-5

2. Two oracles concerning Zerubbabel 4:6-10

3. The interpretation of the vision 4:11-14

F. The flying scroll 5:1-4

G. The woman in the basket 5:5-11

H. The four chariots 6:1-8

III. The symbolic crowning of Joshua 6:9-15

IV. Messages concerning hypocritical fasting chs. 7-8

A. The question from the delegation from Bethel 7:1-3

B. The Lord's rebuke 7:4-7

C. The command to repent 7:8-14

D. Israel's restoration to God's favor 8:1-17

E. Kingdom joy and Jewish favor 8:18-23

V. Oracles about the Messiah and Israel's future chs. 9-14

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

1. The coming of the true king ch. 9

2. The restoration of the true people ch. 10

3. The rejection of the true king ch. 11

B. The burden concerning Israel: the advent and acceptance of Messiah chs. 12-14

1. The repentance of Judah ch. 12

2. The restoration of Judah ch. 13

3. The reign of Messiah ch. 14

Constable: Zechariah

Zechariah

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Young, Robert. Analytical Concordance to the Bible. Twenty-second American edition. Revised by Wm. B. Stevenson. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Copyright 2003 by Thomas L. Constable

Haydock: Zechariah (Book Introduction)

THE PROPHECY OF ZACHARIAS.

INTRODUCTION.

Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. (Challoner) --- He is the "most obscure and longest of the twelve [minor prophets];" (St. Jerome) though Osee wrote the same number of chapters. (Haydock) --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name chap. xi. 12., is quoted [in] Matthew xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. (Calmet) --- His name signifies, "the memory of the Lord." (St. Jerome) --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. (St. Jerome ad Paulin.) (Worthington)

Gill: Zechariah (Book Introduction)

INTRODUCTION TO ZECHARIAH

This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zechariah"; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Zechariah. His name, according to Jerom, signifies "the memory of the Lord": but, according to Hillerus ^a, "the Lord remembers": either us, or his covenant; his promises of grace, and concerning the Messiah, of which there are many in this book. The writer of this prophecy could not be, as some have imagined, Zacharias the father of John the Baptist; since there must be some hundreds of years difference between them; nor the Zacharias, the son of Barachias, slain between the temple and the altar, our Lord speaks of in Mat 23:35 for though their names agree, yet it does not appear that this prophet was slain by the Jews; indeed the Jewish Targumist, on Lam 2:20, speaks of a Zechariah, the son of Iddo, a high priest, slain in the temple; but it could not be this Zechariah, since he was no high priest; Joshua was high priest in his time; nor could he be slain in such a place, seeing the temple and altar were not yet built; nor was this prophet Zechariah the son of Jehoiada, slain in the court of the Lord's house, 2Ch 24:20 for, as their names do not agree, so neither their office, he being a high priest, this a prophet; nor the times in which they lived, Zechariah the son of Jehoiada lived in the times of Joash king of Judah, two or three hundred years before this; but this was one of the captivity of Babylon, and who came up from thence with Zerubbabel, Neh 12:16 and was contemporary with the Prophet Haggai; so that the time of his prophecy was after the Babylonish captivity, and was delivered to the Jews that were returned from thence; and the design of it is to stir them up to build the temple, and restore the pure worship of God; and to encourage their faith and hope in the expectation of the Messiah; for the book consists of various visions and prophecies relating to him, and to the times of the Gospel; and the visions are, as some Jewish writers ^b observe, very obscure, and like the visions of Daniel, and difficult of interpretation. There are several passages cited out of this book in the New Testament, as Zec 8:16 in Eph 4:25, Zec 9:9 in Mat 21:5 in Mat 27:9 in Joh 19:37 in Mat 26:31 which abundantly confirm the authenticity of it. This prophet seems to have lived and died in Jerusalem; and, according to Pseudo-Epiphanius ^c, was buried near Haggai the prophet; and with which agree the Cippi Hebraici ^d, which inform us that Haggai was buried in a cave in the downward slope of the mount of Olives; and at the bottom of that mount was a large statue called the hand of Absalom, near to which was the grave of Zechariah the prophet, in a cave shut up, and over it a beautiful monument of one stone: and Monsieur Thevenot ^e tells us, that now is shown, near the sepulchres of Absalom and Jehoshaphat, on the descent of the mount of Olives, the sepulchre of the Prophet Zacharias.---It is cut in a diamond point upon the rock, with many pillars about it. Sozomen ^f the historian, indeed, makes mention of Caphar Zechariah, a village on the borders of Eleutheropolis, a city in Palestine, where it is pretended the body of this prophet was found in the times of Theodosius, to which no credit is to be given; nor is there any dependence to be had on the former accounts.

Gill: Zechariah 2 (Chapter Introduction)

INTRODUCTION TO ZECHARIAH 2

This chapter contains a prophecy of the church under the Gospel dispensation; of the largeness and numbers of it; and of its protection and glory, through the presence of God in it. In this vision a man is seen with a measuring line in his hand, to measure Jerusalem with, Zec 2:1 upon which an angel bids the angel that talked with the prophet to declare to him the largeness, populousness, and safety of Jerusalem, Zec 2:3 then follows an exhortation to the people of God to come out of Babylon, Zec 2:6 and then a promise of the calling of the Gentiles, and of God's gracious inhabitation in his church, which would be matter of joy to Zion; and of his inheriting Judah, and choosing Jerusalem Zec 2:8 and the chapter is concluded with an address to all mankind, to be silent before the Lord, since he was raised up out of his habitation, Zec 2:13.