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,

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.

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.

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.

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 .

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.

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.

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.

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.

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.

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.

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.

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.

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

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.

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

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)

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."

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.)

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)

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

Habitation, becoming man. (Menochius)

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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

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

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).

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

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.

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

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.

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

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.

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).

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

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.

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.

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.

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.

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.

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

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

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).

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.

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.'

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.

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.

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.

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.

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.

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.

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.

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."

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.

"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.

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)

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

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.

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

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.

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

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