Teks -- Zechariah 5:1-11 (NET)

Vision Six: The Flying Scroll

5:1 Then I turned to look, and there was a flying scroll! 5:2 Someone asked me, “What do you see?” I replied, “I see a flying scroll thirty feet long and fifteen feet wide.” 5:3 The speaker went on to say, “This is a curse traveling across the whole earth. For example, according to the curse whoever steals will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.” 5:4 “I will send it out,” says the Lord who rules over all, “and it will enter the house of the thief and of the person who swears falsely in my name. It will land in the middle of his house and destroy both timber and stones.”

Vision Seven: The Ephah

5:5 After this the angelic messenger who had been speaking to me went out and said, “Look, see what is leaving.” 5:6 I asked, “What is it?” And he replied, “It is a basket for measuring grain that is moving away from here.” Moreover, he said, “This is their ‘eye’ throughout all the earth.” 5:7 Then a round lead cover was raised up, revealing a woman sitting inside the basket. 5:8 He then said, “This woman represents wickedness,” and he pushed her down into the basket and placed the lead cover on top. 5:9 Then I looked again and saw two women going forth with the wind in their wings (they had wings like those of a stork) and they lifted up the basket between the earth and the sky. 5:10 I asked the messenger who was speaking to me, “Where are they taking the basket?” 5:11 He replied, “To build a temple for her in the land of Babylonia. When it is finished, she will be placed there in her own residence.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Zec 5:1 - A flying roll

A volume, or book spread out at large, flying in the air, swiftly.

Wesley: Zec 5:3 - This

This roll or book containeth the curse, due to sinners.

Wesley: Zec 5:3 - The whole earth

Either the whole land of Judea, or all the world, wherever these sins are found.

Wesley: Zec 5:3 - According to it

According to the threats inscribed thereon.

Wesley: Zec 5:3 - Sweareth

Profanely, or falsely.

Wesley: Zec 5:4 - It shall enter

This curse shall come with commission from me.

Wesley: Zec 5:4 - It shall remain

It shall stick close to them and theirs like Gehazi's leprosy.

Wesley: Zec 5:4 - And the stones

Nothing shall remain, as when both the timber and stones of a house are consumed.

Wesley: Zec 5:6 - He

The angel.

Wesley: Zec 5:6 - An ephah

A measure which held about three bushels.

Wesley: Zec 5:6 - Goeth forth

Out of the temple.

Wesley: Zec 5:6 - Their resemblance

This is an emblem of this people everywhere. Thus there is limited time and measure for them, while they sin, and are filling the ephah with their sins, they will find that the ephah of wrath is filled up also, to be poured out upon them.

Wesley: Zec 5:7 - And behold

Here is another part of this vision.

Wesley: Zec 5:7 - Lifted up

Brought thither to cover it.

Wesley: Zec 5:7 - A talent

A piece of lead of a talent weight, as large as the mouth of the ephah.

Wesley: Zec 5:7 - A woman

A woman, the third in the vision. Perhaps this vision was purposely obscure, least a plain denunciation of the second overthrow of the state and temple, might discourage them from going forward in the present restoration of them.

Wesley: Zec 5:8 - This

This woman represents the wickedness of the Jews.

Wesley: Zec 5:8 - He cast it

The angel cast down this woman.

Wesley: Zec 5:8 - On the mouth

And so shut her up, to suffer the punishment of all her sins.

Wesley: Zec 5:9 - There came out

From the same place whence the ephah came.

Wesley: Zec 5:9 - Their wings

They had wings, like the wings of storks, large and strong, and flew before the wind with great swiftness. The judgments came thus flying, and so bore away with them those that were incorrigible.

Wesley: Zec 5:11 - To build

Not in mercy, but in judgment.

Wesley: Zec 5:11 - Of Shinar

Of Babylon whither many of the Jews fled, and others of them were forced by the Romans.

Wesley: Zec 5:11 - Set there

There they shall be confined without hope of release.

Wesley: Zec 5:11 - Her own base

They are settled upon the lees of their own unbelief: their wickedness is established on its own bases.

JFB: Zec 5:1 - flying roll

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

JFB: Zec 5:2 - length . . . twenty cubits . . . breadth . . . ten cubits

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

JFB: Zec 5:3 - curse . . . earth

(Mal 4:6). The Gentiles are amenable to the curse of the law, as they have its substance, so far as they have not seared and corrupted conscience, written on their hearts (Rom 2:15).

JFB: Zec 5:3 - cut off

Literally, "cleared away."

JFB: Zec 5:3 - as on this side . . . as on that side

Both sides of the roll [VATABLUS]. From this place . . . from this place (repeated twice, as "the house" is repeated in Zec 5:4) [MAURER]; so "hence" is used, Gen 37:17 (or, "on this and on that side," that is, on every side) [HENDERSON]. None can escape, sin where he may: for God from one side to the other shall call all without exception to judgment [CALVIN]. God will not spare even "this place," Jerusalem, when it sins [PEMBELLUS]. English Version seems to take VATABLUS' view.

JFB: Zec 5:3 - according to it

According as it is written.

JFB: Zec 5:4

The "theft" immediately meant is similar sacrilege to that complained of in Neh 13:10; Mal 3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with God's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Mal 3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see Pro 30:9).

JFB: Zec 5:4 - enter . . . the house

In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure.

JFB: Zec 5:4 - consume . . . timber . . . stones

Not leaving a vestige of it. So the "stones" and "timber" of the house of a leper (type of the sinner) were to be utterly removed (Lev 14:15; compare 1Ki 18:38).

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

JFB: Zec 5:5 - went forth

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

JFB: Zec 5:6 - This is their resemblance

Literally, "eye" (compare Eze 1:4-5, Eze 1:16). HENGSTENBERG translates, "Their (the people's) eye" was all directed to evil. But English Version is better. "This is the appearance (that is, an image) of the Jews in all the land" (not as English Version, "in all the earth"), that is, of the wicked Jews.

JFB: Zec 5:6 - This

Here used of what was within the ephah, not the ephah itself.

JFB: Zec 5:7 - lifted up

The cover is lifted off the ephah to let the prophet see the female personification of "wickedness" within, about to be removed from Judea. The cover being "of lead," implies that the "woman" cannot escape from the ponderous load which presses her down.

JFB: Zec 5:7 - talent

Literally, "a round piece": hence a talent, a weight of one hundred twenty-five pounds troy.

JFB: Zec 5:7 - woman

For comparison of "wickedness" to a woman, Pro 2:16; Pro 5:3-4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.

JFB: Zec 5:8 - wickedness

Literally, "the wickedness": implying wickedness in its peculiar development. Compare "the man of sin," 2Th 2:3.

JFB: Zec 5:8 - cast it

That is, her, Wickedness, who had moved more freely while the heavy lid was partially lifted off.

JFB: Zec 5:8 - weight

Literally, "stone," that is, round mass.

JFB: Zec 5:9

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

JFB: Zec 5:11 - To build . . . house in . . . Shinar

Babylonia (Gen 10:10), the capital of the God-opposed world kingdoms, and so representing in general the seat of irreligion. As the "building of houses" in Babylon (Jer 29:5, Jer 29:28) by the Jews themselves expressed their long exile there, so the building of an house for "wickedness" there implies its permanent stay.

JFB: Zec 5:11 - set . . . upon her own base

Fixed there as in its proper place. "Wickedness" being cast out of Judah, shall for ever dwell with the antichristian apostates (of whom Babylon is the type), who shall reap the fruit of it, which they deserve.

Clarke: Zec 5:1 - Behold a flying roll

Behold a flying roll - This was twenty cubits long, and ten cubits broad; the prophet saw it expanded, and flying. Itself was the catalogue of the crimes of the people, and the punishment threatened by the Lord. Some think the crimes were those of the Jews; others, those of the Chaldeans. The roll is mentioned in allusion to those large rolls on which the Jews write the Pentateuch. One now lying before me is one hundred and fifty-three feet long, by twenty-one inches wide, written on fine brown Basle goat-skin; some time since brought from Jerusalem, supposed to be four hundred years old.

Clarke: Zec 5:3 - Every one that stealeth - and every one that sweareth

Every one that stealeth - and every one that sweareth - It seems that the roll was written both on the front and back: stealing and swearing are supposed to be two general heads of crimes; the former, comprising sins against men; the latter, sins against God. It is supposed that the roll contained the sins and punishments of the Chaldeans.

Clarke: Zec 5:4 - Into the house of him

Into the house of him - Babylon, the house or city of Nebuchadnezzar, who was a public plunderer, and a most glaring idolater.

Clarke: Zec 5:6 - This is an ephah that goeth forth

This is an ephah that goeth forth - This, among the Jews, was the ordinary measure of grain. The woman in the ephah is supposed to represent Judea, which shall be visited for its sins; the talent of lead on the ephah, within which the woman was enclosed, the wrath of God, bending down this culprit nation, in the measure of its sins; for the angel said, "This is wickedness;"that is, the woman represents the mass of iniquity of this nation.

Clarke: Zec 5:9 - There came out two women

There came out two women - As the one woman represented the impiety of the Jewish nation; so these two women who were to carry the ephah, in which the woman Iniquity was shut up, under the weight of a talent of lead, may mean the desperate Unbelief of the Jews in rejecting the Messiah; and that Impiety, or universal corruption of manners, which was the consequence of their unbelief, and brought down the wrath of God upon them. The strong wings, like those of a stork, may point out the power and swiftness with which Judea was carried on to fill up the measure of her iniquity, and to meet the punishment which she deserved

Clarke: Zec 5:9 - Between the earth and the heaven

Between the earth and the heaven - Sins against God and Man, sins which heaven and earth contemplated with horror

Or the Babylonians and Romans may be intended by the two women who carried the Jewish ephah to its final punishment. The Chaldeans ruined Judea before the advent of our Lord; the Romans, shortly after.

Clarke: Zec 5:11 - To build it a house in the land of Shinar

To build it a house in the land of Shinar - The land of Shinar means Babylon; and Babylon means Rome, in the Apocalypse. The building the house for the woman imprisoned in the ephah may signify, that there should be a long captivity under the Romans, as there was under that of Shinar or Babylon, by which Rome may here be represented. That house remains to the present day: the Jewish woman is still in the ephah; it is set on its own base - continues still as a distinct nation; and the talent of lead - God’ s displeasure - is still on the top. O Lord, save thy people, the remnant of Israel!

Calvin: Zec 5:1 - NO PHRASE

The angel shows in this chapter, that whatever evils the Jews had suffered, proceeded from the righteous judgment Of God; and then he adds a consolation — that the Lord would at length alleviate or put an end to their evils, when he had removed afar off their iniquity. Interpreters have touched neither heaven nor earth in their explanation of this prophecy, for they have not regarded the design of the Holy Spirit. Some think that by the volume are to be understood false and perverted glosses, by which the purity of doctrine had been vitiated; but this view can by no means be received. There is no doubt but that God intended to show to Zechariah, that the Jews were justly punished, because the whole land was full of thefts and perjuries. As then religion had been despised, as well as equity and justice, he shows that it was no wonder that a curse had prevailed through the whole land, the Jews leaving by their impiety and other sins extremely provoked the wrath of God. This is the import of the first part. And, then, as this vision was terrible, there is added some alleviation by representing iniquity in a measure, and the mouth of the measure closed, and afterwards carried to the land of Shinar, that is, into Chaldea, that it might not remain in Judea. Thus in the former part the Prophet’s design was to humble the Jews, and to encourage them to repent, so that they might own God to have been justly angry; and then he gives them reason to entertain hope, and fully to expect an end to their evils, for the Lord would remove to a distance and transfer their iniquity to Chaldea, so that Judea might be pure and free from every wickedness, both from thefts and acts of injustice, by which it had been previously polluted. But every sentence must be in order explained, that the meaning of the Prophet may be more clearly seen.

He says, that he had returned; ⁵⁴ and by this word this vision is separated front the preceding visions, and those also of which we have hitherto spoken, were not at the same time exhibited to the Prophet, but he saw them at different times. We may hence learn that some time intervened before the Lord presented to him the vision narrated in this chapter. He adds, that he raised up his eyes and looked; and this is said that we may know that what he narrates was shown to him by the prophetic Spirit. Zechariah very often raised up his eyes though God did not immediately appear to him; but it behaved God’s servants, whenever they girded themselves for the purpose of teaching, to withdraw themselves as it were from the society of men, and to rise up above the world. The raising up of the eyes then, mentioned by Zechariah, signified something special, as though he had said, that he was prepared, for the Lord had inwardly roused him. The Prophets also, no doubt, were in this manner by degrees prepared, when the Lord made himself known to them. There was then the raising up of the eyes as a preparation to receive the celestial oracle.

Calvin: Zec 5:2 - NO PHRASE

He afterwards adds, that he was asked by the angel what he saw. He might indeed have said, that a roll flying in the air appeared to him, but he did not as yet understand what it meant; hence the angel performed the office of an interpreter. But he says, that the roll was twenty cubits long, and ten broad. The Rabbis think that the figure of the court of the temple is here represented, for the length of the court was twenty cubits and its breadth was ten; and hence they suppose, that the roll had come forth from the temple, that there might be fuller reason to believe that God had sent forth the roll. And this allusion, though not sufficiently grounded, is yet more probable than the allegory of the puerile Jerome, who thinks that this ought to be applied to Christ, because he began to preach the gospel in his thirtieth year. Thus he meant to apply this number to the age of Christ, when he commenced his office as a teacher. But this is extreme trifling. I do not feel anxious to know why the length or the breadth is mentioned; for it seems not to be much connected with the main subject. But if it be proper to follow a probable conjecture, what I have already referred to is more admissible — that the length and breadth of the roll are stated, that the Jews might fully understand that nothing was set before them but what God himself sanctioned, as they clearly perceived a figure of the court of the temple.

Calvin: Zec 5:3 - NO PHRASE

The angel then says, that it was the curse which went forth ⁵⁵ over the face of the whole land. We must remember what I have just said, that God’s judgment is here set forth before the Jews, that they might know how justly both their fathers and themselves have been with so much severity chastised by God, inasmuch as they had procured for themselves such punishments by their sins. From the saying of the angel, that the roll went through the whole land, we learn, that not only a few were guilty, or that some corner of the land only had been polluted, but that the wrath of God raged everywhere, as no part of the land was pure or free from wickedness. As then Judea was full of pollutions, it was no wonder that the Lord poured forth his wrath and overwhelmed, as it were with a deluge, the whole land.

It afterwards follows, for every thief, or every one that steals, shall on this as on that side, be punished, or receive his own reward; and every one who swears, shall on this as on that side be punished. As to the words, interpreters differ with regard to the particles, מזה כמוה , mese camue; some take the meaning to be, “by this roll, as it is written;” others, “on this side of the roll, as on the other;” for they think that the roll was written on both sides, and that God denounced punishment on thieves as well as on perjurers. But I rather apply the words to the land, and doubt not but that this is the real meaning of the Prophet. As then there is no respect of persons with God, the Prophet, after having spoken of the whole land, says, that no one who had sinned could anywhere escape unpunished, for God would from one part to the other summon all to judgment without any exception. ⁵⁶

Now the Prophet says, that all perjurers, as well as thieves, shall be punished; and there is nothing strange in this, for God, who has forbidden to steal, has also forbidden to forswear. He is therefore the punisher of all transgressions. Those who think that this roll was disapproved, as though it contained false and degenerate doctrine, bring this reason to prove its injustice, that the thief is as grievously punished as the perjurer: but this is extremely frivolous. For, as I have said already, God shows here that he will be the defender of his law in whatever respect men may have transgressed it. We must therefore remember that saying of James,

“he who forbids to commit adultery, forbids also to steal: whosoever then offends in one thing is a transgressor of the whole law:” (Jas 2:11)

for we ought not simply to regard what God either commands or forbids, but we ought ever to fix our eyes on his majesty, as there is nothing so minute in the law which all ought not reverently to receive; for the laws themselves are not only to be regarded, but especially the lawgiver. As then the majesty of God is dishonored, when any one steals, and when any one transgresses in the least point, he clearly shows that the word of God is not much regarded by him. It is hence right that thieves and perjurers should be alike punished: yet the Scripture while it thus speaks, does not teach that sins are equal in enormity, as the Stoics in former times foolishly and falsely taught. But the equality of punishment is not what is here referred to; the angel means only, that neither thieves nor perjurers shall go unpunished, as they have transgressed the law of God.

We must also observe, that the mode of speaking adopted here is that of stating a part for the whole; for under the word theft is comprehended whatever is opposed to the duties of love; so that it is to be referred to the second table at the law. And the Prophet calls all those perjurers who profane the worship of God; and so perjury includes whatever is contrary to the first table of the law, and tends to pollute the service due to God. The meaning is, — that God, as I have said, will be the punisher of all kinds of wickedness, for he has not in vain given his law. Much deceived then are those who flatter themselves, as though by evasions they can elude the judgment of God, for both thieves and perjurers shall be brought before God’s tribunal, so that no one can escape, that is, no wickedness shall remain unpunished; for not in vain has he once declared by his own mouth, that cursed are all who fulfill not whatever has been written. (Deu 27:26.)

And the same thing the Prophet more clearly expresses in the following verse, where God himself declares what he would do, that he would cause the curse to go forth over the whole land; as though he had said, “I will really show, that I have not given the law that it may be despised; for what the law teaches shall be so efficacious, that every one who violates it shall find that he has to do, not with a mortal man, nor with sounds of words, but with the heavenly judge; I will bring forth the curse over the whole land. ”

I have said, that the Prophet was instructed in the import of this vision, that all the Jews might know that it was nothing strange that they had been so severely chastised, inasmuch as they had polluted the whole land by their sins, so that no part of the law was observed by them; for on the one hand they had corrupted the worship of God and departed from true religion; and on the other, they distressed one another by many wrongs, and oppressed them by frauds. As then no equity prevailed among the people, nor any true religion, God shows that he would punish them all, as none were guiltless.

Calvin: Zec 5:4 - NO PHRASE

He afterwards adds, It shall come into the house of the thief, and into the house of him who swears in my name falsely; and there will it reside, and it shall consume the hoarse, both the wood and the stones. Here the Prophet further stimulates the Jews to repentance, by showing that the curse would so fly as to enter into all their houses; as though he had said, “In vain shall they, who deserve punishment, fortify or shut up themselves; for this curse, which I send forth, shall come to each individual, and with him it shall remain.” We know that hypocrites so flatter themselves, as though they could escape for the moment while God is angry and displeased; but the Prophet shows here that vain is such a hope, for the curse would overtake all the ungodly, and wholly overthrow them; yea, it would consume their houses, both the wood and the stones. In short, he intimates, that punishment ends not until men are reconciled to God. And by these words he reminds us how terrible it is to fall into the hands of God, for he will punish the ungodly and the wicked until he reduces them to nothing. We now then comprehend the design of the Prophet and the meaning of the words. It now follows —

Calvin: Zec 5:5 - NO PHRASE

Here I stop; I intended to add all the verses, but I can hardly finish the whole today. It will be enough for us to understand that this is the second part of the vision, in which the Prophet, in order to relieve or in some measure to mitigate the sorrow of the Jews, shows, that God would not treat them with extreme rigor, so as to punish them as they deserved, but would chastise them with paternal moderation. Hence he says, that a measure appeared to him and a woman in the measure. The woman was wickedness; ⁵⁷ there was also a covering of lead, a wide or an extended piece. The plate of lead was borne upwards when the woman was seen in the measure. He then says, that the measure was closed up, and that there impiety was kept hid as a captive in prison. He afterwards adds, that it was driven away into the land of Shinar, very far from Judea, and that wickedness was thus turned over to the enemies of the chosen people.

We see that God, as I have already noticed, gives here a token of favor; for he says that wickedness was shut up in a measure. Though then he had spoken hitherto severely, that he might shake the Jews with dread, it was yet his purpose soon to add some alleviation: for it was enough that they were proved guilty of their sins, that they might humble themselves and suppliantly flee to God’s mercy, and also that repentance might really touch them, lest they should murmur, as we know they had done, but submit themselves to God and confess that they had suffered justly. Since then the angel had already shown that the curse had deservedly gone over the face of the whole land, because no corner was free from wickedness, the angel now adds, that he came to show a new vision, Raise, he says, now thine eyes, and see what this is which goes forth. The Prophet was no doubt cast down with fear, so that he hardly dared to look any longer. As then the curse was flying and passing freely here and there, the Prophet was struck with horror, and not without reason, since he beheld the wrath of God spreading everywhere indiscriminately. This is the reason why the angel now animates him and bids him to see what was going forth. And he tells what was exhibited to him, for he saw a measure; which in Hebrew is איפה , aiphe: ⁵⁸ and some render it measure or bushel; others, firkin or cask; but in this there is no difference. When the Prophet saw this measure, he asked the angel what it was: for the vision would have been useless, had he not been informed what the measure and the woman sitting in it signified, and also the lead covering. He therefore asked what they were.

Calvin: Zec 5:6 - NO PHRASE

Then the angel answered, This is the measure that goes forth, and this is their eye in all the earth. By saying that the measure is their eye, he no doubt means that the ungodly could not thus be carried away at their own pleasure, but that God restrained them whenever it seemed good to him; for they could not escape his sight. For by their eyes he understands passively the power of seeing in God, by which he notices all the sins of the ungodly, that he may check them when he pleases, when they hurry on without restraint. ⁵⁹

But that the meaning of the Prophet may be made more clear, let us first see what wickedness means, — whether it is to be taken for those sins which provoked God’s wrath against the Jews, — or whether for those wrongs which heathen enemies had done. The last is the view I prefer, though if we take it for the wickedness which had previously reigned in Judea, the meaning would not be unsuitable. For as wickedness is hateful to God, his vengeance against the Jews could not have ceased except by cleansing them from their sins, and by renewing them by his Spirit. For they had carried on war with him in such a way, that there was no means of pacifying him but by departing from their sins. And whenever God reconciles himself to melt, he at the same time renews them by his Spirit; he not only blots out their sins, as to the guilt, but also regenerates those who were before devoted to sin and the devil, so that he may treat them kindly and paternally.

With regard then to the subject in hand, both views may be suitably adopted. We may consider the meaning to be, — that God would take away iniquity from Judea by cleansing his Church from all defilements, since the Jews could not partake of his blessing except iniquity were driven afar off and banished. As God then designed to be propitious to his people, he justly says, that he would cause wickedness to disappear from the midst of them. Yet the other view, as I have said, is more agreeable to the context, — that wickedness would not be allowed freely to prevail as before; for we know that loose reins had been given to the cruelty of their enemies, inasmuch as the Jews had been exposed to the wrongs of all. As then they had been so immoderately oppressed, God promises that all unjust violence should be driven afar off and made to depart into the land of Shinar, that is, that the Lord would in turn chastise the Babylonians and reward them as they had deserved. The import of the whole is, that God, who had chosen the seed of Abraham, would be propitious to the Jews, so as to put an slid at length to their calamities.

Calvin: Zec 5:7 - NO PHRASE

Now the Prophet says that wickedness, when first seen, was in mid air, and in a measure; but at the same time he calls the measure the eye of the ungodly, for though wickedness extends itself to all parts, yet God confines it within a hidden measure; and this he designates by eyes, whereby he seems to allude to a former prophecy, which we have explained. For he had said that there were seven eyes in the stone of the high priest, because God would carry on by his providence the building of the temple. So also he says, that God’s eyes are upon all the ungodly, according to what is said in the book of Psalms —

“The eyes of the Lord are over the wicked, to destroy their memory from the earth.”
(Psa 34:17.)

And this mode of speaking often occurs in Scripture. The meaning then is, that though wickedness spreads and extends through the whole earth, it is yet in a measure; but this measure is not always closed up. However this may be, still God knows how to regulate all things, so that impiety shall not exceed its limits. And this is most true, whatever view may be taken; for when enemies harass the church, though they may be carried along in the air, that is, though God may not immediately restrain their wrongs, they yet sit in a measure, and are ruled by the eyes of God, so that they cannot move a finger, except so far as they are permitted. Let us in a word know, that in a state of things wholly disordered, God watches, and his eyes are vigilant, in order to put an end to injuries. The same also may be said when God gives up to a reprobate mind those who deserve such a punishment; for though he cast them away, and Satan takes possession of them, yet this remains true — that they sit in a measure. They are not indeed shut in; but we ought not, as I have said, to suppose that God is indifferent in heaven, or that sins prevail in the world, as though he did not see them; for his connivance is not blindness. The eyes of God then mark and observe whatever sins are done in the world.

Calvin: Zec 5:8 - NO PHRASE

Now the angel adds, that a thin piece of lead was cast over the mouth of the measure, and that wickedness was cast into the measure. The expression, that wickedness was thrown into the measure, may be explained in two ways — either that God would not permit so much liberty to the devil to lead the Jews to sin as before; for how comes it that men abandon themselves to every evil, except that God forsakes them, and at the same time delivers them up to Satan, that he may exercise his tyranny over them? or, that a bridle would be used to restrain foreign enemies, that they might not in their wantonness oppress the miserable people, and exercise extreme violence. God, then, intending to deliver them from their sins, or to check wrongs, shuts up wickedness, as it were, in a measure; and then he adds a cover; and it is said to have been a thin piece, or a weight of lead, because it was heavy; as though the Prophet had said, that whenever it pleased God iniquity would be taken captive, so that it could not go forth from its confinement or its prison. It afterwards follows —

Calvin: Zec 5:9 - NO PHRASE

The Prophet says here that such would be the change of things, that God would in turn afflict the Chaldeans, who had so cruelly treated the chosen people. And this is the reason why I think that iniquity is to be taken for the violent injustice and plunder which heathen enemies had exercised towards the Jews. For when he says that a house would be for iniquity in the land of Shinar, it is as though he had said, “as Judea has been for a long time plundered by enemies, and has been exposed to their outrages, so the Chaldeans in their turn shall be punished, not once, nor for a short time, but perpetually; for God will fix a habitation for wickedness in their land.” We hence see the design of the vision, that is, that when God had mercy on his Church its enemies would have to render an account, and that they would not escape God’s hand, though he had employed them to chastise his people.

He says then, that wickedness was taken away, that a house might be made for it, that is, that it might have a fixed and permanent dwelling in the land of Shinar, which means among the Chaldeans, who had been inveterate enemies to the Jews; and as Babylon was the metropolis of that empire, he includes under it all the ungodly who opposed or persecuted the children of God. Why God represents the measure as carried away by women rather than by men does not appear to me, except it was that the Jews might know that there was no need of any warlike preparations, but that their strongest enemies could be laid prostrate by weak and feeble instruments; and thus under the form of weakness his own power would be made evident. The Prophet saw women with wings, because sudden would be the change, so that in one day, as we shall presently see, wickedness was taken away. By the wings of a stork either celerity or strength is indicated. This is the sum of the whole. ⁶⁰

Defender: Zec 5:2 - flying scroll

This strange vision revealed a great scroll with judgments written on both sides, flying throughout the earth to indicate the whole earth is under "the curse of the law" (Gal 3:13)."

Defender: Zec 5:3 - cut off

Those who rejected God's grace, as shown in the previous visions, continuing in their sins, unrepentant and unforgiven, would be "cut off." The two sins mentioned in Zec 5:4, taking God's name in falsifying the truth and stealing, involve the central commandment in each of the two tables of the law, in effect stand for breaking any of God's commands."

Defender: Zec 5:7 - talent of lead

The talent was the largest measure of weight, as the ephah was the largest measure of volume, both symbolizing the system of weights and measures which provides the very heart of the world's commerce.

Defender: Zec 5:7 - woman

As the circular weight was momentarily lifted from the mouth of the ephah, it revealed a woman seeking to escape the container."

Defender: Zec 5:8 - wickedness

Although commerce (business, trade, finance, shipping, etc.) is not necessarily wicked, it can easily and quickly become such as it degenerates into covetousness and the worship of mammon. Ever since Babel, it has been the cause of most crime and most wars. Its "resemblance" is found "through all the earth" (Zec 5:6) and is seen here as a seductive woman attempting to escape her confinement in order to seduce the returned exiles away from their spiritual call to rebuild God's temple and reestablish His worship in "the holy land" (Zec 2:12), persuading them to build instead lives of luxury for themselves (compare Hag 1:3-11)."

Defender: Zec 5:11 - land of Shinar

"Shinar" is Babel, where Nimrod first built his great anti-God empire based upon pantheistic evolutionism and idolatrous covetousness, thence to become the earth's "mother of harlots" (Rev 17:5). In the last days, this Babylonian system of anti-God commercialism, perhaps apostate religion and a political union of the Gentile nations, will swiftly, on wind-borne wings, be carried back to its ancient home in Babylon. Babylon will then quickly be reestablished as the world's center of government, culture and commerce, the capital of the Beast (see Revelation 17, notes, Rev 18:1, notes). Babylon, even now, is being rebuilt by the Iraqi government."

TSK: Zec 5:1 - roll

roll : Zec 5:2; Isa 8:1; Jer 36:1-6, Jer 36:20-24, Jer 36:27-32; Eze 2:9, Eze 2:10; Rev 5:1-14; Rev 10:2, Rev 10:8-11

TSK: Zec 5:2 - What // flying // the length

What : Zec 4:2; Jer 1:11-14; Amo 7:8

flying : Zep 1:14; 2Pe 2:3

the length : Gen 6:11-13; Rev 18:5

TSK: Zec 5:3 - the curse // the face // every one // sweareth

the curse : Deu 11:28, Deu 11:29, Deu 27:15-26, 28:15-68, Deu 29:19-28; Psa 109:17-20; Pro 3:33; Isa 24:6, Isa 43:28; Jer 26:6; Dan 9:11; Mal 3:9, Mal 4:6; Mat 25:41; Gal 3:10-13; Heb 6:6-8; Rev 21:8, Rev 22:15

the face : Luk 21:35

every one : etc. or, every one of this people that stealeth, holdeth himself guiltless, as it doth. stealeth. Exo 20:15; Pro 29:24, Pro 30:9; Jer 7:9; Hos 4:2; Mal 3:8-10; 1Co 6:7-9; Eph 4:28; Jam 5:4

sweareth : Zec 5:4, Zec 8:17; Lev 19:12; Isa 48:1; Jer 5:2, Jer 23:10; Eze 17:13-16; Mal 3:5; Mat 5:33-37, Mat 23:16-22; 1Ti 1:9; Jam 5:12

TSK: Zec 5:4 - and it shall remain

and it shall remain : Lev 14:34-45; Deu 7:26; Job 18:15, Job 20:26; Pro 3:33; Hab 2:9-11; Jam 5:2, Jam 5:3

TSK: Zec 5:5 - the angel // Lift

the angel : Zec 1:9, Zec 1:14, Zec 1:19, Zec 2:3, Zec 4:5

Lift : Zec 5:1

TSK: Zec 5:6 - This is an ephah

This is an ephah : ""The meaning of this vision,""says Archbishop Newcome, ""seems to be, that the Babylonish captivity had happened on account of the wickedness of the Jews, and that a like dispersion would befall them if they relapsed into like crimes.""The woman who sat in the ephah was an emblem of the Jewish nation; the casting the weight of lead on the mouth of the ephah seems to mean the condemnation of the Jews, after they had filled up the measure of their iniquities by crucifying the Messiah; the ""two women, with wings like a stork, and the wind in their wings,""seem emblematical of the Roman armies and the rapidity of their conquests; and their lifting up the ephah and carrying it through the air, to build it a house in Shinar or Babylon, where it was fixed on its own basis, represents the taking of Jerusalem, the dispersion of the Jews, and the long continuance of that calamity, as a just punishment of their unbelief. Eze 44:10,Eze 44:11; Amo 8:5

TSK: Zec 5:7 - talent // is

talent : or, weighty piece, Isa 13:1, Isa 15:1, Isa 22:11

is : Jer 3:1, Jer 3:2; Ezek. 16:1-63, 23:1-49; Hosea 1:1-3:5; Rev. 17:1-18

TSK: Zec 5:8 - This // the weight

This : Gen 15:16; Mat 23:32; 1Th 2:16

the weight : Zec 5:7; Psa 38:4; Pro 5:22; Lam 1:14; Amo 9:1-4

TSK: Zec 5:9 - for

for : Deu 28:49; Dan 9:26, Dan 9:27; Hos 8:1; Mat 24:28

TSK: Zec 5:11 - unto // the land

unto : Deu 28:59; Jer 29:28; Hos 3:4; Luk 21:24

the land : Gen 10:10, Gen 11:2, Gen 14:1; Isa 11:11; Dan 1:2

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Zec 5:1 - Then // I turned // Lifted up mine eyes // Looked // A flying roll

Then or And , Heb. i.e. after I had seen those comfortable visions, and been instructed in the true meaning of them.

I turned changed his posture, though the occasion of it be not mentioned, nor the posture into which he put himself.

Lifted up mine eyes looked up into the air where the vision appeared.

Looked very diligently, and discerned clearly.

A flying roll a volume, or book, which in those days were not written as now our books are printed and bound, but were written, as deeds are now, on large or long parchments, and rolled up upon a neat round stick, or else rolled upon themselves; such the roll here seen: much as our large geographical maps are rolled upon rollers, sad lodged in a convenient cavity, so were their books of old. But probably here now the roll was spread out at large, flying in the air swiftly, perhaps with some noise, that might make the prophet look about him.

Poole: Zec 5:2 - And he // What seest thou, O Zechariah? // The length thereof is twenty cubits

And he the angel, Zec 4:1,5 .

What seest thou, O Zechariah?

The length thereof is twenty cubits that is, ten yards long; by this it appears the roll was spread out, for had it been rolled up he could not have seen the length, though he did the breadth, five yards.

Poole: Zec 5:3 - Then said he // This is the curse // That goeth forth // Over the face of the whole earth // Every one that stealeth // Shall be cut off // According to it // Every one that sweareth

Then said he the angel, which instructed the prophet.

This is the curse this roll or book containeth the curse, the menaced punishment due to sinners, of which too many were still among the Jews.

That goeth forth that goeth speedily, for it flieth.

Over the face of the whole earth either the whole land of Judea, or over all the world; wherever these sins are found, this curse will come upon the sinners, unless they repent.

Every one that stealeth: theft is here first mentioned, a sin that had abounded among them, and front which they were not free then; they robbed one another, and they robbed God, they were sacrilegious.

Shall be cut off shall be punished with an extermination of his house, as well as with cutting off his life.

According to it according to the just threats of the law.

Every one that sweareth profanely, or falsely, the perjured person,

shall be cut off too

Poole: Zec 5:4 - I will bring it forth // It shall enter // into the house of the thief // And into the house of him that sweareth falsely by my name // It shall remain // In the midst of his house // Shall consume it // With the timber thereof, and the stones thereof

I will bring it forth so exemplarily will I execute this judgment, that it shall appear I do it, my hand, saith God, shall be seen in it.

It shall enter none shall be able to keep it out, this curse shall come with commission from me,

into the house of the thief where he laid up that he got by theft, and thought to rejoice in it; or by house understand all his estate and goods, with his family and posterity. The thief ; the robbers of God and of their neighbours, and every other notorious transgressor of the precepts of the second table.

And into the house of him that sweareth falsely by my name: this doth explain that of the third verse, and it is plain that the perjured person is here threatened, every one that dares call God to witness to a falsehood, and imprecate themselves if they speak not truth.

It shall remain this curse shall be a long curse, it shall stick close to them and theirs, like Gehazi’ s leprosy.

In the midst of his house as in the heart and centre of their house, like a sword in the midst of the bowels, or like a disease that seizeth the heart.

Shall consume it though it do not destroy suddenly, it shall destroy surely.

With the timber thereof, and the stones thereof the strength of it, nothing shall remain, as when both timber and stones of a house are consumed and wasted. Such execution shall be done on those, whose name and place shall be blotted out.

Poole: Zec 5:5 - Went forth // Lift up now thine eyes

Went forth or went on, proceeded, or, as we read it, went forth from some more retired place, though he do not tell us what it was, or where he was with the prophet when the last vision appeared.

Lift up now thine eyes: now the prophet was come forth with the angel, he is commanded to took up and observe what he seeth going forth from Jerusalem or the temple.

Poole: Zec 5:6 - And I said, What is it? // And he // This is an ephah // That goeth forth // He said moreover // This is their resemblance through all the earth

And I said, What is it? Zechariah knew not what this was tie saw, so far was. he from knowing what it meant.

And he the angel, said,

This is an ephah the greatest, say some, of measures with the Hebrews, but their corus was much greater: it was a great measure, and many times taken for any measure; when strictly taken, it held some three bushels.

That goeth forth out of the temple of Jerusalem.

He said moreover having told the prophet what the thing was, the angel addeth once and above,

This is their resemblance through all the earth this, how dark soever it may seem to be, is a clear emblem of this people every where. Thus there is a limited time and measure for them; whilst they sin and are filling up the ephah with their sins, they will find that the ephah of wrath is filled up also to be poured out upon them. Or as the Hebrew, This their eye; as the Gallic version, This the eye I have upon them, &c.: i.e. God’ s eye observes how they fill their ephah with sin, that he may suitably punish, that his ephah of wrath may fill also.

And I said, What is it? Zechariah knew not what this was tie saw, so far was. he from knowing what it meant.

And he the angel, said,

This is an ephah the greatest, say some, of measures with the Hebrews, but their corus was much greater: it was a great measure, and many times taken for any measure; when strictly taken, it held some three bushels.

That goeth forth out of the temple of Jerusalem.

He said moreover having told the prophet what the thing was, the angel addeth once and above,

This is their resemblance through all the earth this, how dark soever it may seem to be, is a clear emblem of this people every where. Thus there is a limited time and measure for them; whilst they sin and are filling up the ephah with their sins, they will find that the ephah of wrath is filled up also to be poured out upon them. Or as the Hebrew, This their eye; as the Gallic version, This the eye I have upon them, &c.: i.e. God’ s eye observes how they fill their ephah with sin, that he may suitably punish, that his ephah of wrath may fill also.

Poole: Zec 5:7 - There was lifted up // a talent of lead // This is a woman // That sitteth

Here is another part of this vision.

There was lifted up either lifted up from out of the ephah, or brought thither to cover it,

a talent of lead a large piece of lead of a talent weight, large as the mouth of the ephah.

This is a woman a woman, the third in the vision or emblem.

That sitteth secure, shameless, and resolved of her way in increasing in sin.

Poole: Zec 5:8 - And he said // This // Is wickedness // He cast it // And he east the weight of lead upon the mouth thereof

And he said the angel unfolds the riddle.

This this woman that sits in the ephah, represents the sinful nation of the Jews, is emblem of their wickedness.

Is wickedness in the abstract, to express the greatness of the Jews’ wickedness, they will grow up to be most wicked.

He cast it the angel cast down this woman, wickedness, from the seat she sat on, Zec 5:7 .

And he east the weight of lead upon the mouth thereof and now she is down the weight of lead, which she can never lift up, or remove, is laid upon the mouth of the ephah, she is shut up, as in a prison, to suffer the punishment of all her sins. This is their resemblance.

Poole: Zec 5:9 - Then lifted I up mine eyes, and looked // There came out // two women // The wind was in their wings // They lifted up the ephah between the earth and the heaven

Then lifted I up mine eyes, and looked: see Zec 5:1 .

There came out from the same place whence the ephah came,

two women: the sinful nation was resembled to a woman, and now, to keep a decorum in the vision, they who are to be God’ s executioners, to punish that wicked woman, are called women: it is like enough to be meant of the Romans, a warlike and stout nation.

The wind was in their wings: they are set forth as having wings like the wings of storks, large and strong, and as flying before the wind with great swiftness; so should Divine vengeance swiftly follow and certainly overtake the Jewish nation, when, after their return out of captivity, they shall corrupt themselves, and fill up the measure of their sins.

They lifted up the ephah between the earth and the heaven the judgments came thus flying, and so bare away with them those that are to be punished: it is a secret intimation of a future deportation or carrying the Jews into captivity again for sin.

Poole: Zec 5:10 - Then

Then when I saw the ephah, woman imprisoned, and lead too, on the wings of those two women in motion,

said I, Zechariah, Whither to what place, and how far, do these bear the ephah? not as a nurse carrieth the child, but as criminals are carried to punishment.

Poole: Zec 5:11 - To build it a house // In the land of Shinar // It shall be established, and set there // Upon her own base

The angel gives him an answer fuller than his question, and first tells the prophet what was to be done with it.

To build it a house not in mercy, but in judgment, as intending the next deportation should not be, as the first, for seventy years, but for ever. they should never return.

In the land of Shinar of Babylon, whither many of the Jews fled, and so by voluntary exile fulfilled this prophecy; Whither other’ s of them were forced by the Romans.

It shall be established, and set there there they shall be confined without hope of release.

Upon her own base not on the foundation of God’ s promise and covenant, but the base of their sins.

Haydock: Zec 5:1 - Eyes // Volume

Eyes of the soul. (Menochius) ---

Volume. That is, a parchment, according to the form of the ancient books, which, from begin rolled up, were called volumes. (Challoner) ---

Such are still used in the synagogues. They were usually written only on one side. (Calmet) ---

Septuagint have read e at the end of megilla, and render "a scythe," (Haydock) indicating chastisement. Aquila and Theodoret have Diphtherea, and Symmachus Kephalis. (St. Jerome) ---

The latter denotes the roller (Haydock) to which the parchment was sewed. (Menochius) ---

The former signifies a book written on vellum, particularly that in which the poets say Jupiter marks the sins and punishments of mankind. The prophet saw a volume of this nature. (Calmet) ---

The sins of the people, and the punishment designed for them, were described. It appeared flying, to shew that the decree came from heaven. (St. Chrysostom; Il. xxvii. ad pop.) (Worthington)

Haydock: Zec 5:2 - Cubits

Cubits, alluding to Judea, which was twice as long as it was broad. (Menochius) ---

Many explain this vision and that of the woman, (ver. 7) of the Jews, (Calmet) after St. Jerome. (Haydock) ---

But is seems rather to denote the Chaldeans, whose sentence had been long pronounced, and who were punished by the Persians, and by the Greeks, as by two women. If we understand the Jews, their iniquity was chastised by the Assyrians and Chaldeans. (Calmet)

Haydock: Zec 5:3 - In like

In like. Protestants, "shall cut off as on that side standing to it." (Haydock)

Haydock: Zec 5:4 - Thief

Thief. Nabuchodonosor is often so styled. (St. Jerome iv. 7.) This title comprises all the injuries done to man, as he that sweareth falsely refers to those where God's honour is concerned (Calmet) more immediately. (Haydock)

Haydock: Zec 5:6 - Vessel // Eye // U

Vessel. Hebrew epha. (Calmet) ---

Eye. This is what they fix their eye upon, or this is a resemblance and figure of them, viz., of sinners. (Calmet) ---

Protestants, "resemblance." (Haydock) ---

This is their picture. (Calmet) ---

Septuagint, "wickedness;" aunom. (Haydock) ---

U is often mistaken for i. (St. Jerome) Yet here the Septuagint seems equally intelligible, ver. 8. (Haydock)

Haydock: Zec 5:7 - Talent // Vessel

Talent, or weight, (Haydock) called a stone, ver. 8. ---

Vessel, like the idol Canopus.

Haydock: Zec 5:8 - He cast

He cast. Hebrew (Calmet) according to Theodotion, (St. Jerome) "She cast herself into the epha," &c. (Haydock)

Haydock: Zec 5:9 - Women // Kite

Women. They often represent nations; and here the Jews understand the Medes and Greeks, who punished the Chaldeans. St. Jerome rather thinks that the Assyrians and Chaldeans are meant, carrying away Israel and Juda. Yet the former supposition seems preferable, as the woman in the vessel signified the wickedness of Babylon. ---

Kite. Moderns have, "stork:" the true sense is uncertain. (Calmet) ---

The Jews became blind and hardened on account of their avarice and perjuries. (Worthington)

Haydock: Zec 5:11 - the land of Sennaar // Sennaar

the land of Sennaar, where Babel or Babylon was built; (Genesis ix.) where note that Babylon, in holy writ, is often taken for the city of the devil, (that is, for the whole congregation of the wicked) as Jerusalem is taken for the city and people of God. (Challoner) ---

Antichrist will begin his reign at Babylon. (Worthington) ---

Yet this is not clear. (Haydock) ---

The Chaldeans are driven from the countries which they had seized, and confined to their own territory, by the Persians and Greeks; or, if we explain it of the Jews, many of them remained at Babylon, and did not return to defile their own country. Only those whose hearts were touched by God returned, 1 Esdras i. 5. (Calmet) ---

Sennaar means "excussion." The Jews have been driven by the Chaldeans and Romans into all parts. (Menochius)

Gill: Zec 5:1 - Then I turned, and lift up mine eyes, and looked // and behold a flying roll

Then I turned, and lift up mine eyes, and looked,.... The prophet turned himself from looking upon the candlestick and olive branches, having had a full and clear understanding of them, and looked another way, and saw another vision:

and behold a flying roll, a volume or book flying in the air; it being usual for books, which were written on parchment, to be rolled up in the form of a cylinder; whence they were called rolls or volumes.

Gill: Zec 5:2 - And he said unto me // What seest thou? and I answered, I see a flying roll, the length whereof is twenty cubits, and the breadth thereof ten cubits

And he said unto me,.... That is, the angel:

What seest thou? and I answered, I see a flying roll, the length whereof is twenty cubits, and the breadth thereof ten cubits; so that it was a very large one, a volume of a very uncommon size, especially it may so seem to us; but in other nations they have very long rolls or volumes, even longer than this: the Russians write their acts, protests, and other court matters, on long rolls of paper, some twenty ells, some thirty, and some sixty, and more ^x: and this being the length and breadth of the porch before the temple, 1Ki 6:3 hence the Jewish writers conclude that this flying roll came from thence: it may design either the roll or book in which the sins of men are written; which is very large, and will quickly be brought into judgment, when it will be opened, and men will be judged according to it; which shows the notice God takes of the sins of men; the exact knowledge he has of them; his strict remembrance of them; and the certain account men must give of them another day: or, the book of God's judgments upon sinners, such as was Ezekiel's roll, Eze 2:9 which are many and great; are rolled up, and not at present to be searched into; but are flying, coming on, and will be speedily executed: or rather the book of the law, called a roll or volume, Psa 40:7 and which will be a swift witness against the breakers of it, as more fully appears from the explanation of it in the next verse Zec 5:3. It is a mere fancy and conceit of some that the Talmud is meant by this roll, the body of the Jewish traditions, which make void the commands of God, take away the blessing, and leave a curse in the land, as they did in the land of Judea.

Gill: Zec 5:3 - Then said he unto me, This is the curse // That goeth forth over the face of the whole earth // for everyone that stealeth shall be cut off as on this side, according to it // and everyone that sweareth shall be cut off as on that side according to it

Then said he unto me, This is the curse,.... So the law of Moses is called, because it has curses written in it, Deu 27:15 which curse is not causeless, but is according to law and justice; it is from the Lord, and is no other than the wrath of the Almighty; and, wherever it lights, it will remain and continue for ever. Vitringa, on Isa 24:6 says, this is the curse which Isaiah there prophesies of, which had its accomplishment in the times of Antiochus; but there the prophet is speaking, not of the land of Judea, but of the antichristian states.

That goeth forth over the face of the whole earth: over the whole land of Judea, and the inhabitants of it, for their breach of the law, contempt of the Gospel, and the rejection of the Messiah; and which had its accomplishment when wrath came upon them to the uttermost, in the destruction of their nation, city, and temple; and is the curse God threatened to smite their land with, Mal 4:6 and this curse also reaches to the whole world, and the inhabitants of it, who lie in wickedness; and to all sorts of sinners, particularly those next mentioned:

for everyone that stealeth shall be cut off as on this side, according to it; as it is written and declared on one side of the roll:

and everyone that sweareth shall be cut off as on that side according to it; as is written and declared on the other side of the roll; which two sins of theft and false swearing, the one being against the second, and the other the first table of the law, show that the curse of the law reaches to all sorts of sins and sinners; to all who do not keep it in every respect: and, indeed, to all but those who are redeemed from it by the blood of Christ; and that it is proportioned according to a man's sins: and those two are particularly mentioned, because they are sins which prevailed among the Jews at the time Christ was on earth. Theft did, both in a literal and figurative sense, Mat 23:14 and so did vain swearing, Mat 5:33.

Gill: Zec 5:4 - I will bring it forth, saith the Lord of hosts // and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name; and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof

I will bring it forth, saith the Lord of hosts,.... The roll was come forth, and was flying abroad; but the curse and wrath of God, signified by it, is what God would bring forth out of his treasures, according to his purposes and declarations, and execute upon sinners; which shows the certainty of it, and that there is no escaping it:

and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name; and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof; when wrath is gone forth from the Lord, there is no stopping it; and where it takes place it will remain, there is no getting rid of it; it makes an utter desolation of goods and estates, and entirely destroys both body and soul in hell: there seems to be an allusion to the plague of the leprosy, Lev 14:45. So the son of Sirach says,

"a man that swears much shall be full of iniquity, and the plague shall not depart from his house:''

and again,

"if a man swears in vain, he shall not be innocent or justified, for his house shall be full of calamities ^y.''

So the oracle in Herodotus ^z, which Grotius has observed, makes an utter destruction of a man's house and family, to be the punishment of the sin of perjury. Moreover, by the house of the thief and swearer may be meant the temple, as in the times of Christ, which was become a den of thieves and perjurers, and for their sins, became desolate, Mat 21:13.

Gill: Zec 5:5 - Then the angel that talked with me went forth // and said unto me, Lift up now thine eyes, and see what is this that goeth forth

Then the angel that talked with me went forth,.... From the place where he was, and had been interpreting the vision of the flying roll, unto another more convenient for showing and explaining the following one; and, as it should seem, took the prophet along with him:

and said unto me, Lift up now thine eyes, and see what is this that goeth forth; either out of the temple or out of heaven, into some open place, where it might be seen.

Gill: Zec 5:6 - And I said, What is it // and he said, This is an ephah that goeth forth // He said moreover, this is their resemblance through all the earth

And I said, What is it?.... After he had lifted up his eyes and seen it, he desires to know both what it was, and what was the meaning of it:

and he said, This is an ephah that goeth forth; which was a measure much in use with the Jews, Exo 16:36 it is the same with the "bath", and held above seven wine gallons. The Targum interprets this of such who dealt in false measures, whose sin is exposed, and their punishment set forth; but rather it designs the measure of iniquity filling up, either in Judea, particularly in the times of Christ, Mat 23:32 or in the whole world, and especially in the antichristian states, Rev 18:5, and

He said moreover, this is their resemblance through all the earth; or "this is their eye" ^z; what they are looking at, and intent upon, namely, this ephah; that is, to fill up the measure of their iniquity: or, as Kimchi and Ben Melech interpret it, this ephah, which thou seest, shows that there is an eye upon them which sees their works; and this is the eye of the Lord, which sees and takes notice of all the evil actions of men, not as approving them, but as observing them, and avenging them. Cocceius, by the "ephah", understands an abundance of temporal good things bestowed upon the Christian church in Constantine's time and following, on which the eyes of carnal men were looking.

Gill: Zec 5:7 - And, behold, there was lifted up a talent of lead // And this is a woman that sitteth in the midst of the ephah

And, behold, there was lifted up a talent of lead,.... By the angel; since he is afterwards said to cast it upon the mouth of the "ephah". A cicar, or talent of silver, with the Jews, was equal to three thousand shekels, as may be gathered from Exo 38:24 and weighed a hundred and twenty five pounds ^a; or, as others, a hundred and twenty ^b, and, according to the more exact account of Dr. Arbuthnot, a hundred and thirteen pounds, ten ounces, one pennyweight, and ten and two seventh grains of our Troy weight. A Babylonish talent, according to Aelianus ^c, weighed seventy two Attic pounds; and an Attic mina, or pound, weighed a hundred drachmas; so that it was of the weight of seven thousand two hundred such drachmas. An Alexandrian talent was equal to twelve thousand Attic drachmas; and these the same with a hundred and twenty five Roman libras or pounds; which talent is supposed to be the same with that of Moses. The Roman talent contained seventy two Italic minas, which were the same with the Roman libras ^d. But since the Hebrew word "cicar" signifies anything plain, and what is extended like a cake, as Arias Montanus observes ^e, it may here intend a plate of lead, which was laid over the mouth of the "ephah", as a lid unto it; though indeed it is afterwards called אבן עופרת, "a stone of lead", and so seems to design a weight.

And this is a woman that sitteth in the midst of the ephah; who, in Zec 5:8, is called "wickedness"; and here represented by a "woman", because, say some, the woman was first in the transgression; or rather because sin is flattering and deceitful, and draws into the commission of it, and so to ruin: and this woman, wickedness, intends wicked men; all the wicked among the Jews, and even all the wicked of the world; who sit in the "ephah", very active and busy in filling up the measure of their sins, and where they sit with great pleasure and delight; very openly and visibly declare their sin, as Sodom, and hide it not; in a very proud and haughty manner, with great boldness and impudence, and in great security, without any concern about a future state, promising themselves impunity here and hereafter. This woman is a very lively emblem of the whore of Rome, sitting as a queen upon many waters; ruling over kings and princes; living deliciously, and in great ease and pleasure filling up the measure of her sins. Kimchi interprets this woman of the ten tribes, who wickedly departed from God, and were as one kingdom.

Gill: Zec 5:8 - And he said, This is wickedness // And he cast it into the midst of the ephah // And he cast the weight of lead upon the mouth thereof

And he said, This is wickedness,.... A representation of wicked men, who are wickedness itself, as their inward part is, Psa 5:9 and particularly of the wicked one, the man of sin and son of perdition, the Roman antichrist and apocalyptic beast; who, though he is called by this title, "his Holiness", his true and proper name is "wickedness"; ο ανομος, that wicked lawless one, 2Th 2:8 yea, wickedness itself, being extremely wicked, a sink of sin and of all abominations, Rev 17:5.

And he cast it into the midst of the ephah; that is, wickedness; that it might be kept within bounds, and not exceed its measure to be filled up: this seems to denote some restraint on sinners, that they may not be able to go all the lengths they would; and some rebuke upon them, that they might not lift up their heads with impunity; and some check upon them, and their furious rage towards the people of God; and also the putting of an utter end to sin and sinners, and particularly the followers of antichrist; see Psa 104:35.

And he cast the weight of lead upon the mouth thereof; either upon the mouth of the woman, or of the ephah; and, be it which it will, it was done to keep the woman within the ephah, and press her down there; and intends the judgments of God upon sinners; and shows that there is no escaping divine vengeance; that it falls heavy where it lights, and sinks to the lowest hell; and that it will continue, being laid on by the firm, unchangeable, and irrevocable decree of God. Cocceius understands this of the Saracens and Turks, and the barbarous nations, being cast into the Roman empire, to restrain the antichristian tyranny; but it seems better to apply it to the utter destruction of antichrist, signified by a millstone cast into the sea and sunk there, never to rise more; see Rev 18:21 and with it compare Exo 15:10.

Gill: Zec 5:9 - Then lifted I up mine eyes, and looked // and, behold, there came out two women // And the wind was in their wings // for they had wings like the wings of a stork // and they lifted up the ephah between the earth and the heaven

Then lifted I up mine eyes, and looked,.... This is not a new vision, but a continuation of the former, as appears from the "ephah" seen in it:

and, behold, there came out two women; out of the same place the "ephah" did. The Targum explains these "two women" by two provinces; and Kimchi interprets them of the two tribes of Judah and Benjamin, who had been carried captive into Babylon; and others of the two kings, Jehoiakim and Zedekiah, who were the cause of the captivity; but Jarchi understands by them the Babylonians and Chaldeans, two nations as one, joined in Nebuchadnezzar's armies, which carried them captive: others think the two reformers, Ezra and Nehemiah, are meant, who were instruments of purging the Jews, returned from captivity, though but weak ones, and therefore are compared to "women"; yet what they did they did swiftly, and therefore are said to have "wings", and under the influence of the Spirit of God; hence the "wind", or "spirit" ^f, is said to be in their wings; and they acted from a tender regard to the glory of God and the good of their country; and therefore their wings were like the "wings of a stork"; a bird of passage, as appears from Jer 8:7 and so a fit emblem to be used in the transportation of the "ephah"; of whom Pliny ^g says, from whence they come, and whither they betake themselves, is yet unknown; and adds, there is no doubt that they come from afar; as it is plain they must, if that relation be true, which seems to have good authority, that one of these creatures, upon its return to Germany, brought a green root of ginger with it; which must come from the eastern part of the world; from Arabia, or Ethiopia, or the East Indies, where it grows ^h: and as it is a bird that takes such long flights, it must have wings fitted for such a purpose; and which are taken notice of in Job 39:13 to which the wings and feather of the ostrich are compared; for so Bochart ⁱ there renders the word, "the wing of the ostriches rejoices, truly the wing" as of "a stork, and the feather"; or, as others, "who gave wings to the stork and ostrich?" both remarkable for their wings: and Vatablus renders the word here an "ostrich"; which, according to Pliny ^k, is the largest of birds, and almost as big as a beast. In Ethiopia and Africa they are taller than a horse and his rider, and exceed the horse in swiftness; and their wings seem to be given them to help them in running; but which are not sufficient to lift them much above the earth, and so can not be meant here; but rather the stork, whose wings are black and white; and when they fly, they stretch out their necks forwards, and their feet backwards, and with these direct their course; when a tempest rises, standing on both feet, they spread their wings, lay their bill upon their breast, and turn their face that way the storm comes ^l. The Targum renders it an eagle, which is the swiftest of birds, and whose wings are very strong to bear anything upon them, as they do their young, to which the allusion is, Deu 32:11 and so, if meant here, to lift up and bear away the ephah between the earth and the heaven; but the word is never used of that bird. The Harpies or Furies, with the Heathens, are represented, as women having wings ^m as these women are said to have; but these are very different women from them. Though some think the Romans, under Vespasian and Titus, are intended; but it may be that the two, perfections of God, his power and justice, in punishing men for their sins, are meant, particularly in the last times, and at the day of judgment. The power of God will be seen in raising the dead; in bringing all to judgment; in separating the wicked from the righteous, and in the execution of the sentence denounced on them: and the justice of God will be very conspicuous in the judgment and destruction of them.

And the wind was in their wings; they had wings, as denoting swiftness, as angels are said to have; hence Maimonides, as Kimchi observes, thought that angels are here meant; but this denotes, that though God is longsuffering, and may seem to defer judgment, which is sometimes a stumbling to the righteous, and a hardening to the wicked; yet, as this is only for the salvation of his elect, so when once the time is up, and the commission given forth, power and justice will speedily execute the sentence: and the "wind" being in their wings shows the greater swiftness and speed in the dispatch of business, and the great strength and force with which they performed it:

for they had wings like the wings of a stork; which, being a creature kind and tender, show that there is no cruelty in the displays of the power and justice of God in punishing sinners:

and they lifted up the ephah between the earth and the heaven; which denotes the visibility of the whole measure of the sins of wicked men; they will all be made manifest, and brought into judgment: and also the visibility of their punishment; they will go into everlasting punishment, in the sight of angels and men; and which will be the case of the antichristian beast, Rev 17:8.

Gill: Zec 5:10 - Then said I to the angel that talked with me // Whither do these bear the ephah

Then said I to the angel that talked with me;.... This the prophet said after he had seen the "ephah" come forth; the woman, wickedness, cast into it, and the talent of lead upon her; and the two women lifting up the ephah between heaven and earth:

Whither do these bear the ephah? he neither asks what the ephah signified, nor who were the women that bore it, but only whither they bore it.

Gill: Zec 5:11 - And he said unto me, To build it an house in the land of Shinar

And he said unto me, To build it an house in the land of Shinar,.... That is, in the province of Babylon, as the Targum paraphrases it; for Babel, or Babylon, was in the land of Shinar, Gen 10:10 whither the Jews were carried captive, Dan 1:2 Isa 11:11, and the bearing of the "ephah" thither may denote the cause of their captivity, the measure of sins filled up by them: though this some understand of the like injuries, oppressions, and vexations, brought upon the Chaldeans in the land of Shinar, which they before exercised towards and upon the Jews; and others of the rejection of wicked men from among the Jews, by Ezra and Nehemiah, transporting them as it were back to Babylon again: others of the dispersion of the Jews by the Romans, who chiefly settled after that in the eastern parts of the world; though indeed the whole world was a land of Shinar, or "shaking out" ⁿ unto them; they being shook out of their own land, and scattered about everywhere; which dispersion has been long and lasting, notorious and conspicuous; and they are now settled upon their own base, established upon their former principles of legality and self-righteousness, and rejection of the true Messiah; or rather this may be understood of the transfer of the ephah, or whole measure of iniquity, into mystical Babylon. The antichristian church of Rome is called Babylon; she is represented as a sink of sin, a mystery of iniquity, Rev 17:5 and a house being built for this man of sin, antichrist, denotes the continuance of him; and being established on its own base, shows the false foundation on which the church of Rome is built, and her carnal security. So Cocceius, by the "two women", understands the two kingdoms or powers of antichrist, the civil and ecclesiastical powers; which support the man of sin, lift him up, and give him the highest place in the church, and fix his seat where idolatry and persecution reign, as formerly did in Babylon, in the land of Shinar. Though the whole may very well be applied to the last and everlasting punishment of sin and sinners, when the whole measure is filled up. The end of sin and sinners is death and everlasting destruction. The ephah, and the woman in it, are carried, not upwards to heaven, nor to the New Jerusalem, but to the land of Shinar, the land of shaking; to hell, where are utter darkness, weeping, wailing, and gnashing of teeth; where a house is built for them, which denotes their continuance there; and which, being established on its own base, shows their punishment shall forever remain; their worm never dies; their fire is not quenched; the smoke of it ascends for ever and ever; their destruction is an everlasting destruction.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Zec 5:2

¹ tn Heb “twenty cubits…ten cubits” (so NAB, NRSV). These dimensions (“thirty feet long and fifteen feet wide”) can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio, in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains.

NET Notes: Zec 5:3

¹ tn The Hebrew word translated “curse” (אָלָה, ’alah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21).

² sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.

NET Notes: Zec 5:5

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

NET Notes: Zec 5:6

¹ tn Heb “[This is] the ephah.” An ephah was a liquid or solid measure of about a bushel (five gallons or just under twenty liters). By metonymy it refers here to a measuring container (probably a basket) of that quantity.

² tc The LXX and Syriac read עֲוֹנָם (’avonam, “their iniquity,” so NRSV; NIV similar) for the MT עֵינָם (’enam, “their eye”), a reading that is consistent with the identification of the woman in v. 8 as wickedness, but one that is unnecessary. In 4:10 the “eye” represented divine omniscience and power; here it represents the demonic counterfeit.

NET Notes: Zec 5:9

¹ sn Here two women appear as the agents of the Lord because the whole scene is feminine in nature. The Hebrew word for “wickedness” in v. 8 (רִשְׁעָה) is grammatically feminine, so feminine imagery is appropriate throughout.

NET Notes: Zec 5:11

¹ tn Heb “house” (so NIV, NRSV, CEV).

² sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (Gen 10:10). Babylon throughout the Bible symbolizes the focus of anti-God sentiment and activity (Gen 11:4; 14:1; Isa 13–14; 47:1-3; Jer 50–51; Rev 14:8; 17:1, 5, 18; 18:21).

Geneva Bible: Zec 5:2

And he said to me, What seest thou? And I answered, I see a flying ^{( a )} scroll; its length [is] twenty cubits, and its breadth ten cubits.

^{( a )} Because the Jews had provoked God's plagues by condemning his word, and casting off all judgment and equity, he shows that God's curses written in this book had justly happened both to them and their fathers. But now if they would repent, God would send the same among the Chaldeans and their former enemies.

Geneva Bible: Zec 5:3

Then said he to me, This [is] the curse that goeth forth over the face of the whole earth: for every one that ^{( b )} stealeth shall be cut off [as] on this ^{( c )} side according to it; and every one that ^{( d )} sweareth shall be cut off [as] on that side according to it.

^{( b )} That is, does any injury toward his neighbour.

^{( c )} Meaning, wherever he is in the world.

^{( d )} He that transgresses the first table of the ten commandments, and does not serve God correctly but abuses his name.

Geneva Bible: Zec 5:6

And I said, What [is] it? And he said, This [is] an ^{( e )} ephah that goeth forth. He said moreover, This [is] their ^{( f )} resemblance through all the earth.

^{( e )} Which was a measure in dry things, containing about five gallons.

^{( f )} That is, all the wickedness of the ungodly is in God's sight, which he keeps in a measure, and can shut it or open it at his pleasure.

Geneva Bible: Zec 5:7

And, behold, there was lifted up a ^{( g )} talent of lead: and this [is] a ^{( h )} woman that sitteth in the midst of the ephah.

^{( g )} To cover the measure.

^{( h )} Which represents iniquity, as in the next verse.

Geneva Bible: Zec 5:8

And he said, This [is] ^{( i )} wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon its mouth.

^{( i )} Signifying that Satan would not have such power against the Jews to tempt them, as he had in times past, but that God would shut up iniquity in a measure as in a prison.

Geneva Bible: Zec 5:9

Then I lifted up my eyes, and looked, and, behold, there came out two ^{( k )} women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.

^{( k )} Which declared that God would execute his judgment by the means of the weak and infirm.

Geneva Bible: Zec 5:11

And he said to me, To build for it an house in the land of ^{( l )} Shinar: and it shall be established, and set there upon her own base.

^{( l )} To remove the iniquity and affliction that came from Judah because of the judgment, to place it forever in Babylon.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Zec 5:1-4

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

MHCC: Zec 5:5-11

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

Matthew Henry: Zec 5:1-4

We do not find that the prophet now needed to be awakened, as he did Zec 4:1. Being awakened then, he kept wakeful after; nay, now he needs not be so much as called to look about him, for of his own accord he turns and lifts up his eyes. This good men sometimes get by their infirmities, they make them the more careful and circumspect afterwards. Now observe,

I. What it was that the prophet saw; he looked up into the air, and behold a flying roll. A vast large scroll of parchment which had been rolled up, and is therefore called a roll, was now unrolled and expanded; this roll was flying upon the wings of the wind, carried swiftly through the air in open view, as an eagle that shoots down upon her prey; it was a roll, like Ezekiel's that was written within and without with lamentations, and mourning, and woe, Eze 2:9, Eze 2:10. As the command of the law is in writing, for certainty and perpetuity, so is the curse of the law; it writes bitter things against the sinner. "What I have written I have written and what is written remains."The angel, to engage the prophet's attention, and to raise in him a desire to have it explained, asks him what he sees? And he gives him this account of it: I see a flying roll, and as near as he can guess by his eye it is twenty cubits long (that is, ten yards) and ten cubits broad, that is, five yards. The scriptures of the Old Testament and the New are rolls, in which God has written to us the great things of his law and gospel. Christ is the Master of the rolls. They are large rolls, have much in them. They are flying rolls; the angel that had the everlasting gospel to preach flew in the midst of heaven, Rev 14:6. God's word runs very swiftly, Psa 147:15. Those that would be let into the meaning of these rolls must first tell what they see, must go as far as they can themselves. " What is written in the law? how readest thou? Tell me that, and then thou shalt be made to understand what thou readest. "

II. How it was expounded to him, Zec 5:3, Zec 5:4. This flying roll is a curse; it contains a declaration of the righteous wrath of God against those sinners especially who by swearing affront God's majesty or by stealing invade their neighbour's property. Let every Israelite rejoice in the blessings of his country with trembling; for if he swear, if he steal, if he live in any course of sin, he shall see them with his eyes, but shall not have the comfort of them, for against him the curse has gone forth. If I be wicked, woe to me for all this. Now observe here,

1. The extent of this curse; the prophet sees it flying, but which way does it steer its course? It goes forth over the face of the whole earth, not only of the land of Israel, but the whole world; for those that have sinned against the law written in their hearts only shall by that law be judged, though they have not the book of the law. Note, All mankind are liable to the judgment of God; and, wherever sinners are, any where upon the face of the whole earth, the curse of God can and will find them out and seize them. Oh that we could with an eye of faith see the flying roll of God's curse hanging over the guilty world as a thick cloud, not only keeping off the sun-beams of God's favour from them, but big with thunders, lightnings, and storms, ready to destroy them! How welcome then would the tidings of a Saviour be, who came to redeem us from the curse of the law by being himself made a curse for us, and, like the prophet, eating this roll! The vast length and breadth of this roll intimate what a multitude of curses sinners lie exposed to. God will make their plagues wonderful, if they turn not.

2. The criminals against whom particularly this curse is levelled. The world is full of sin in great variety: so was the Jewish church at this time. But two sorts of sinners are here specified as the objects of this curse: - (1.) Thieves; it is for every one that steals, that by fraud or force takes that which is not his own, especially that robs God and converts to his own use what was devoted to God and his honour, which was a sin much complained of among the Jews at this time, Mal 3:8; Neh 13:10. Sacrilege is, without doubt, the worst kind of thievery. He also that robs his father or mother, and saith, It is no transgression (Pro 28:24), let him know that against him this curse is directed, for it is against every one that steals. The letter of the eighth commandment has no penalty annexed to it; but the curse here is a sanction to that command. (2.) Swearers. Sinners of the former class offend against the second table, these against the first; for the curse meets those that break either table. He that swears rashly and profanely shall not be held guiltless, much less he that swears falsely (Zec 5:4); he imprecates the curse upon himself by his perjury, and so shall his doom be; God will say Amen to his imprecation, and turn it upon his own head. He has appealed to God's judgment, which is always according to truth, for the confirming of a lie, and to that judgment he shall go which he has so impiously affronted.

3. The enforcing of this curse, and the equity of it: I will bring it forth, saith the Lord of hosts, Zec 5:4. He that pronounces the sentence will take care to see it executed. His bringing it forth denotes, (1.) His giving it commission. It is a righteous curse, for he is a righteous God that warrants it. (2.) His giving it the setting on. He brings it forth with power, and orders what execution it shall do; and who can put by or resist the curse which a God of almighty power brings forth?

4. The effect of this curse; it is very dreadful, (1.) Upon the sinner himself: Every one that steals shall be cut off, not corrected, but destroyed, cut off from the land of the living. The curse of God is a cutting thing, a killing thing. He shall be cut off as on this side (cut off from this place, that is, from Jerusalem), and so he that swears from this side (it is the same word), from this place. God will not spare the sinners he finds among his own people, nor shall the holy city be a protection to the unholy. Or they shall be cut off from hence, that is, from the face of the whole earth, over which the curse flies. Or he that steals shall be cut off on this side, and he that swears on that side; they shall all be cut off, one as well as another, and both according to the curse, for the judgments of God's hand are exactly agreeable with the judgments of his mouth. (2.) Upon his family: It shall enter into the house of the thief and of him that swears. God's curse comes with a warrant to break open doors, and cannot be kept out by bars or locks. There where the sinner is most secure, and thinks himself out of danger, - there where he promises himself refreshment by food and sleep, - there, in his own house, shall the curse of God seize him; nay, it shall fall not upon him only, but upon all about him for his sake. Cursed shall be his basket and his store, and cursed the fruit of his body, Deu 28:17, Deu 28:18. The curse of the Lord is in the house of the wicked, Pro 3:33. It shall not only beset his house, or he at the door, but it shall remain in the midst of his house, and diffuse its malignant influences to all the parts of it. It shall dwell in his tabernacle because it is none of his, Job 18:15. It shall dwell where he dwells, and be his constant companion at bed and board, to make both miserable to him. Having got possession, it shall keep it, and, unless he repent and reform, there is no way to throw it out or cut off the entail of it. Nay, it shall so remain in it as to consume it with the timber thereof, and the stones thereof, which, though ever so strong, though the timber be heart of oak and the stones hewn out of the rocks of adamant, yet they shall not be able to stand before the curse of God. We heard the stone and the timber complaining of the owner's extortion and oppression, and groaning under the burden of them, Hab 2:11. Now here we have them delivered from that bondage of corruption. While they were in their strength and beauty they supported, sorely against their will, the sinner's pride and security; but, when they are consumed, their ruins will, to their satisfaction, be standing monuments of God's justice and lasting witnesses of the sinner's injustice. Note, Sin is the ruin of houses and families, especially the sins of injury and perjury. Who knows the power of God's anger, and the operations of his curse? Even timber and stones have been consumed by them; let us therefore stand in awe and not sin.

Matthew Henry: Zec 5:5-11

The foregoing vision was very plain and easy, but in this are things dark and hard to be understood; and some think that the scope of it is to foretel the final destruction of the Jewish church and nation and the dispersion of the Jews, when, by crucifying Christ and persecuting his gospel, they should have filled up the measure of their iniquities; therefore it is industriously set out in obscure figures and expressions, "lest the plain denunciation of the second overthrow of temple and state might discourage them too much from going forward in the present restoration of both."So Mr. Pemble.

The prophet was contemplating the power and terror of the curse which consumes the houses of thieves and swearers, when he was told to turn and he should see greater desolations than these made by the curse of God for the sin of man: Lift up thy eyes now, and see what is here, Zec 5:5. What is this that goeth forth? Whether over the face of the whole earth, as the flying roll (Zec 5:3), or only over Jerusalem, is not certain. But, it seems, the prophet now, through either the distance or the dimness of his sight, could not well tell what it was, but asked, What is it? Zec 5:6. And the angel tells him both what it is and what it means.

I. He sees an ephah, a measure wherewith they measured corn; it contained ten omers (Exo 16:36) and was the tenth part of a homer (Eze 45:11); it is put for any measure used in commerce, Deu 25:14. And this is their resemblance, the resemblance of the Jewish nation over all the earth, wherever they are now dispersed, or at least it will be so when their ruin draws near. They are filling up the measure of their iniquity, which God has set them; and when it is full, as the ephah of corn, they shall be delivered into the hands of those to whom God has sold them for their sins; they are meted to destruction, as an ephah of corn measured to the market or to the mill. And some think that the mentioning of an ephah, which is used in buying and selling, intimates that fraud, and deceit, and extortion in commerce, were sins abounding much among them, as that people are known to be notoriously guilty of them at this day. This is a proper representation of them through all the earth. There is a measure set them, and they are filling it up apace. See Mat 23:32; 1Th 2:16.

II. He sees a woman sitting in the midst of the ephah, representing the sinful church and nation of the Jews in their latter and degenerate age, when the faithful city became a harlot. He that weighs the mountains in scales and the hills in a balance measures nations and churches as in an ephah; so exact is he in his judicial dealings with them. God's people are called the corn of his floor, Isa 21:10. And here he puts this corn into the bushel, in order to his parting with it. The angel says of the woman in the ephah, This is wickedness; it is a wicked nation, else God would not have rejected it thus; it is as wicked as wickedness itself, it is abominably wicked. How has the gold become dim! Israel was holiness to the Lord (Jer 2:3); but now this is wickedness, and wickedness is nowhere so scandalous, so odious, and, in many instances, so outrageous, as when it is found among professors of religion.

III. He sees the woman thrust down into the ephah, and a talent, or large weight, of lead, cast upon the mouth of it, by which she is secured, and made a close prisoner in the ephah, and utterly disabled to get out of it. This is designed to show that the wrath of God against impenitent sinners is, 1. Unavoidable, and what they cannot escape; they are bound over to it, concluded under sin, and shut up under the curse, as this woman in the ephah; he would fain flee out of his hand (Job 27:22), but he cannot. 2. It is insupportable, and what they cannot bear up under. Guilt is upon the sinner as a talent of lead, to sink him to the lowest hell. When Christ said of the things of Jerusalem's peace, Now they are hidden from thy eyes, that threw a talent of lead upon them.

IV. He sees the ephah, with the woman thus pressed to death in it, carried away into some far country. 1. The instruments employed to do it were two women, who had wings like those of a stork, large and strong, and, to make them fly the more swiftly, they had the wind in their wings, denoting the great violence and expedition with which the Romans destroyed the Jewish nation. God has not only winged messengers in heaven, but he can, when he pleases, give wings to those also whom he employs in this lower world; and, when he does so, he forwards them with the wind in their wings; his providence carries them on with a favourable gale. 2. They bore it up in the air, denoting the terrors which pursued the wicked Jews, and their being a public example of God's vengeance to the world. They lifted it up between the earth and the heaven, as unworthy of either and abandoned by both; for the Jews, when this was fulfilled, pleased not God and were contrary to all men, 1Th 2:15. This is wickedness, and this comes of it; heaven thrust out wicked angels, and earth spewed out wicked Canaanites. 3. When the prophet enquired whither they carried their prisoner whom they had now in execution (Zec 5:10) he was told that they designed to build it a house in the land of Shinar. This intimates that the punishment of the Jews should be a final dispersion; they should be hurried out of their own country, as the chaff which the wind drives away, and should be forced to dwell in far countries, particularly in the country of Babylon, whither many of the scattered Jews went after the destruction of their country by the Romans, as they did also to other countries, especially in the Levant parts, not to sojourn, as in their former captivity, for seventy years, but to be nailed down for perpetuity. There the ephah shall be established, and set upon her own base. This intimates, (1.) That their calamity shall continue from generation to generation, and that they shall be so dispersed that they shall never unite or incorporate again; they shall settle in a perpetual unsettlement, and Cain's doom shall be theirs, to dwell in the land of shaking. (2.) That their iniquity shall continue too, and their hearts shall be hardened in it. Blindness has happened unto Israel, and they are settled upon the lees of their own unbelief; their wickedness is established upon its own basis. God has given them a spirit of slumber (Rom 11:8), lest at any time they should convert, and be healed.

Keil-Delitzsch: Zec 5:1-4

Zec 5:1. "And I lifted up my eyes again, and saw, and behold a flying roll. Zec 5:2. And he said to me, What seest thou? And I said, I see a flying roll; its length twenty cubits, and its breadth ten cubits. Zec 5:3. And he said to me, This is the curse that goeth forth over the whole land: for every one that stealeth will be cleansed away from this side, according to it; and every one that sweareth will be cleansed away from that side, according to it. Zec 5:4. I have caused it to go forth, is the saying of Jehovah of hosts, and it will come into the house of the thief, and into the house of him that sweareth by my name for deceit: and it will pass the night in the midst of his house, and consume both its beams and its stones." The person calling the prophet's attention to the vision, and interpreting it, is the angelus interpres . This is not specially mentioned here, as being obvious from what goes before. The roll (book-scroll, m^e gillâh = m^e gillath sēpher , Eze 2:9) is seen flying over the earth unrolled, so that its length and breadth can be seen. The statement as to its size is not to be regarded as "an approximative estimate,"so that the roll would be simply described as of considerable size (Koehler), but is unquestionably significant. It corresponds both to the size of the porch of Solomon's temple (1Ki 6:3), and also to the dimensions of the holy place in the tabernacle, which was twenty cubits long and ten cubits broad. Hengstenberg, Hofmann, and Umbreit, following the example of Kimchi, assume that the reference is to the porch of the temple, and suppose that the roll has the same dimensions as this porch, to indicate that the judgment is "a consequence of the theocracy"or was to issue from the sanctuary of Israel, where the people assembled before the Lord. But the porch of the temple was neither a symbol of the theocracy, nor the place where the people assembled before the Lord, but a mere architectural ornament, which had no significance whatever in relation to the worship. The people assembled before the Lord in the court, to have reconciliation made for them with God by sacrifice; or they entered the holy place in the person of their sanctified mediators, the priests, as cleansed from sin, there to appear before God and engage in His spotless worship. The dimensions of the roll are taken from the holy place of the tabernacle, just as in the previous vision the candlestick was the mosaic candlestick of the tabernacle. Through the similarity of the dimensions of the roll to those of the holy place in the tabernacle, there is no intention to indicate that the curse proceeds from the holy place of the tabernacle or of the temple; for the roll would have issued from the sanctuary, if it had been intended to indicate this. Moreover, the curse or judgment does indeed begin at the house of God, but it does not issue or come from the house of God. Kliefoth has pointed to the true meaning in the following explanation which he gives: "The fact that the writing, which brings the curse upon all the sinners of the earth, has the same dimensions as the tabernacle, signifies that the measure will be meted out according to the measure of the holy place;"and again, "the measure by which this curse upon sinners will be meted out, will be the measure of the holy place."With this measure would all sinners be measured, that they might be cut off from the congregation of the Lord, which appeared before God in the holy place.

The flight of the roll symbolized the going forth of the curse over the whole land. כּל־הארץ is rendered by Hofmann, Neumann, and Kliefoth "the whole earth,"because "it evidently signifies the whole earth in v. Zec 4:10, Zec 4:14, and Zec 6:5"(Kliefoth). But these passages, in which the Lord of the whole earth is spoken of, do not prove anything in relation to our vision, in which כּל־הארץ is unmistakeably limited to the land of Canaan (Judah) by the antithesis in Zec 5:11, "the land of Shinar."If the sinners who are smitten by the curse proceeding over כּל־הארץ are to be carried into the land of Sinar , the former must be a definite land, and not the earth as the sum of all lands. It cannot be argued in opposition to this, that the sin of the land in which the true house of God and the true priesthood were, was wiped away by expiation, whereas the sin of the whole world would be brought into the land of judgment, when its measure was concluded by God; for this antithesis is foreign not only to this vision, but to the Scriptures universally. The Scriptures know nothing of any distribution or punishment of sins according to different lands, but simply according to the character of the sinners, viz., whether they are penitent or hardened. At the same time, the fact that כּל־הארץ denotes the whole of the land of Israel, by no means proves that our vision either treats of the "carrying away of Israel into exile,"which had already occurred (Ros.), or "sets before them a fresh carrying away into exile, and one still in the future"(Hengstenberg), or that on the coming of the millennial kingdom the sin and the sinners will be exterminated from the whole of the holy land, and the sin thrown back upon the rest of the earth, which is still under the power of the world (Hofmann). The vision certainly refers to the remote future of the kingdom of God; and therefore "the whole land"cannot be restricted to the extent and boundaries of Judaea or Palestine, but reaches as far as the spiritual Israel or church of Christ is spread over the earth; but there is no allusion in our vision to the millennial kingdom, and its establishment within the limits of the earthly Canaan. The curse falls upon all thieves and false swearers. הנּשׁבּע in Zec 5:3 is defined more precisely in Zec 5:4, as swearing in the name of Jehovah for deceit, and therefore refers to perjury in the broadest sense of the word, or to all abuse of the name of God for false, deceitful swearing. Thieves are mentioned for the sake of individualizing, as sinners against the second table of the decalogue; false swearers, as sinners against the first table. The repetition of מזּה כּמוה points to this; for mizzeh , repeated in correlative clauses, signifies hinc et illinc , hence and thence, i.e., on one side and the other (Exo 17:12; Num 22:24; Eze 47:7), and can only refer here to the fact that the roll was written upon on both sides, so that it is to be taken in close connection with כּמוה : "on this side ... and on that, according to it"(the roll), i.e., according to the curse written upon this side and that side of the roll. We have therefore to picture the roll to ourselves as having the curse against the thieves written upon the one side, and that against the perjurers upon the other. The supposition that mizzeh refers to כּל־הארץ is precluded most decidedly, by the fact that mizzeh does not mean "thence,"i.e., from the whole land, but when used adverbially of any place, invariably signifies "hence,"and refers to the place where the speaker himself is standing. Moreover, the double use of mizzeh is at variance with any allusion to hâ'ârets , as well as the fact that if it belonged to the verb, it would stand after כּמוה , whether before or after the verb. Niqqâh , the niphal , signifies here to be cleaned out, like καθαρίζεσωαι in Mar 7:19 (cf. 1Ki 14:10; Deu 17:12). This is explained in Zec 5:4 thus: Jehovah causes the curse to go forth and enter into the house of the thief and perjurer, so that it will pass the night there, i.e., stay there ( lâneh third pers. perf. of lūn , from lânâh , to be blunted, like zûreh in Isa 59:5, and other verbal formations); it will not remain idle, however, but work therein, destroying both the house and sinners therein, so that beams and stones will be consumed (cf. 1Ki 18:38). The suffix in כּלּתּוּ (for כּלּתהוּ , cf. Ges. §75, Anm. 19) refers to the house, of course including the inhabitants. The following nouns introduced with ואת are in explanatory apposition: both its beams and its stones. The roll therefore symbolizes the curse which will fall upon sinners throughout the whole land, consuming them with their houses, and thus sweeping them out of the nation of God.

Keil-Delitzsch: Zec 5:5-8

To this there is appended in Zec 5:5-11 a new view, which exhibits the further fate of the sinners who have been separated from the congregation of the saints. Zec 5:5. "And the angel that talked with me went forth, and said to me, Lift up now thine eyes, and see, what is this that goeth out there? Zec 5:6. And I said, What is it? And he said, This is the ephah going out. And He said, This is their aspect in all the land. Zec 5:7. And behold a disk of lead was lifted up, and there was a woman sitting in the midst of the ephah. Zec 5:8. And he said, This is wickedness; and he cast it into the midst of the ephah, and cast the leaden weight upon its mouth." With the disappearing of the previous vision, the angelus interpres had also vanished from the eyes of the prophet. After a short pause he comes out again, calls the prophet's attention to a new figure which emerges out of the cloud, and so comes within the range of vision ( היּוצאת הזּאת ), and informs him with regard to it: "This is the ephah which goeth out." יצא , to go out, in other words, to come to view. The ephah was the greatest measure of capacity which really existed among the Hebrews for dry goods, and was about the size of a cubic foot; for the chōmer , which contained ten ephahs, appears to have had only an ideal existence, viz., for the purpose of calculation. The meaning of this figure is indicated generally in the words זאת עינם כב , the meaning of which depends upon the interpretation to be given to עינם . The suffix of this word can only refer to the sinners mentioned before, viz., the thieves and perjurers; for it is contrary to the Hebrew usage to suppose that the words refer to the expression appended, בּכל־הארץ , in the sense of "all those who are in the whole land"(Koehler). Consequently עין does not mean the eye, but adspectus , appearance, or shape, as in Lev 13:55; Eze 1:4.; and the words have this meaning: The ephah (bushel) is the shape, i.e., represents the figure displayed by the sinners in all the land, after the roll of the curse has gone forth over the land, i.e., it shows into what condition they have come through that anathema (Kliefoth). The point of comparison between the ephah and the state into which sinners have come in consequence of the curse, does not consist in the fact that the ephah is carried away, and the sinners likewise (Maurer), nor in the fact that the sin now reaches its full measure (Hofm., Hengstenberg); for "the carrying away of the sinners does not come into consideration yet, and there is nothing at all here about the sin becoming full."It is true that, according to what follows, sin sits in the ephah as a woman, but there is nothing to indicate that the ephah is completely filled by it, so that there is no further room in it; and this thought would be generally out of keeping here. The point of comparison is rather to be found in the explanation given by Kliefoth: "Just as in a bushel the separate grains are all collected together, so will the individual sinners over the whole earth be brought into a heap, when the curse of the end goes forth over the whole earth."We have no hesitation in appropriating this explanation, although we have not rendered הארץ "the earth,"inasmuch as at the final fulfilment of the vision the holy land will extend over all the earth. Immediately afterwards the prophet is shown still more clearly what is in the ephah. A covering of lead ( kikkâr , a circle, a rounding or a circular plate) rises up, or is lifted up, and then he sees a woman sitting in the ephah ( 'achath does not stand for the indefinite article, but is a numeral, the sinners brought into a heap appearing as a unity, i.e., as one living personality, instead of forming an atomistic heap of individuals). This woman, who had not come into the ephah now for the first time, but was already sitting there, and was only seen now that the lid was raised, is described by the angel as mirsha‛ath , ungodliness, as being wickedness embodied, just as in 2Ch 24:7 this name is given to godless Jezebel. Thereupon he throws her into the ephah, out of which she had risen up, and shuts it with the leaden lid, to carry her away, as the following vision shows, out of the holy land.

Keil-Delitzsch: Zec 5:9-11

Zec 5:9. "And I lifted up my eyes, and saw, and behold there came forth two women, and wind in their wings, and they had wings like a stork's wings; and they carried the ephah between earth and heaven. Zec 5:10. And I said to the angel that talked with me, Whither are these taking the ephah? Zec 5:11. And he said to me, To build it a dwelling in the land of Shinar: and it will be placed and set up there upon its stand." The meaning of this new scene may easily be discovered. The ephah with the woman in it is carried away between earth and heaven, i.e., through the air. Women carry it because there is a woman inside; and two women, because two persons are required to carry so large and heavy a measure, that they may lay hold of it on both sides ( תּשּׂנה with the א dropped; cf. Ges. §74, Anm. 4). These women have wings, because it passes through the air; and a stork's wings, because these birds have broad pinions, and not because the stork is a bird of passage or an unclean bird. The wings are filled with wind, that they may be able to carry their burden with greater velocity through the air. The women denote the instruments or powers employed by God to carry away the sinners out of His congregation, without any special allusion to this or the other historical nation. This is all that we have to seek for in these features, which only serve to give distinctness to the picture. But the statement in Zec 5:11 is significant: "to build it a house in the land of Shinar."The pronoun לה with the suffix softened instead of לּהּ , as in Exo 9:18; Lev 13:4 (cf. Ewald, §247, d ), refers grammatically to האיפה ; but so far as the sense is concerned, it refers to the woman sitting in the ephah, since a house is not built for a measure, but only for men to dwell in. This also applies to the feminine form הנּתחה , and to the suffix in מכנתהּ . The building of a house indicates that the woman is to dwell there permanently, as is still more clearly expressed in the second hemistich. הוּכן refers to בּית , and is not to be taken hypothetically, in the sense of "as soon as the house shall be restored,"but is a perfect with Vav consec. ; and hūkhan , the hophal of kūn , is not to be taken in the sense of restoring, but, in correspondence with m^e khunâh , in the sense of establishing or building on firm foundations. M^e khunâh : the firmly established house. In this the woman of sin is brought to rest. The land in which the woman of sin carried away out of the holy land is permanently to dwell, is the land of Shinar . This name is not to be identified with Babel , so as to support the conclusion that it refers to a fresh removal of the people of Israel into exile; but according to Gen 10:10 and Gen 11:2, Shinar is the land in which Nimrod founded the first empire, and where the human race built the tower of Babel which was to reach to the sky. The name is not to be taken geographically here as an epithet applied to Mesopotamia, but is a notional or real definition, which affirms that the ungodliness carried away out of the sphere of the people of God will have its permanent settlement in the sphere of the imperial power that is hostile to God. The double vision of this chapter, therefore, shows the separation of the wicked from the congregation of the Lord, and their banishment into and concentration within the ungodly kingdom of the world. This distinction and separation commenced with the coming of the Messiah, and runs through all the ages of the spread and development of the Christian church, until at the time of the end they will come more and more into outward manifestation; and the evil, having been sifted out by the judicial power of God and His Spirit, will form itself into a Babel of the last days, as Ezekiel 38 and 39 clearly show, and attempt a last struggle with the kingdom of God, in which it will be overcome and destroyed by the last judgment.

Constable: Zec 1:7--6:9

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

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

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

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

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

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

C The surveyor (ch. 2)

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

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

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

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

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

Constable: Zec 5:1-4

F. The flying scroll 5:1-4

The priests and the kings in Israel were responsible for justice in the nation (cf. Deut. 17:9; 2 Sam. 15:2-3), though neither group could prevent wickedness from proliferating. The sixth and seventh visions deal with the removal of wickedness. This sixth one deals with the elimination of lawbreakers, and the next one with the removal of wickedness from the land. What God promised in the preceding two visions required the purging predicted in these two visions.

"At this point the series of visions takes a sharp turn from that which heretofore has been comforting, to a stern warning that the Lord (Yahweh) is a holy God and cannot brook evil."⁹⁷

". . . before the blessing of the first five visions will be actualized, there will intervene in the life of the nation a period of moral declension and apostasy. God must and will purge out all iniquity, though He has promised untold glory for the godly in Israel."⁹⁸

5:1 The next thing Zechariah saw in his visions was an unrolled scroll flying through the air. This was a scroll that contained writing, the equivalent of a modern book.

5:2 He replied to the interpreting angel who asked him what he saw that he saw a flying scroll that was 20 cubits long and 10 cubits wide (30 feet by 15 feet).⁹⁹ The scroll was open and large so people could read it easily. During the restoration period the returnees demonstrated an increased interest in the Mosaic Law, which was written on scrolls (cf. Neh. 8). No one could plead ignorance because the scroll in Zechariah's vision was large enough for all to see.

5:3 The angel explained that the scroll represented the curses that God had decreed against the Israelites who stole and who swore falsely in the Lord's name (v. 4; cf. Deut. 28). According to what God had previously written in the Law, those who stole and profaned His name would die, thus purging the land of sin.¹⁰⁰ Writing was on both sides of the scroll, as it had been on the stone tables that contained the Ten Commandments (Exod. 32:15). On one side there was a curse against Israelites who broke the eighth commandment (Exod. 20:15), and on the other side was a curse for breaking the third commandment (Exod. 20:7). These two commandments, from the first part of the Decalogue and the second part, which Zechariah's contemporaries were apparently breaking frequently, probably represent by synecdoche the whole Law (cf. James 2:10).¹⁰¹

5:4 Yahweh then promised to cause His curse to seek out the guilty and to bring judgment on them. He personified the curse and pictured it going throughout the land, even into homes, to seek out law-breakers. God's Word still had its ancient power even in post-exilic Judaism. Even the privacy of their homes would not afford protection from the judgment that the Lord would send on those of His people who broke His law.

In spite of the glorious promises of the future just revealed in the previous visions, the Israelites needed to realize that sin would still bring inevitable divine punishment on them. They needed to remain pure so they could avoid the Lord's curses and enjoy His promised blessings (cf. 2 Cor. 7:1).

"It is striking that this vision plays down any human activity."¹⁰²

"This whole passage is very valuable as a commentary on the nature of Christ's rule in righteousness in the millennial period as well as the severity of His dealing with sinners once the day of grace is ended and the day of wrath and judgment is ushered in with the opening of the seven-sealed roll of Revelation 5:1-9, losing the seals, trumpets, and bowl judgments that dispossess Satan, demons, and the wicked men from the earth preparatory to the advent of the King of kings and Lord of lords to establish His rule and kingdom."¹⁰³

Constable: Zec 5:5-11

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

The preceding vision described the future removal of individual sinners from the land through divine judgment, and this one pictures the eventual removal of all wickedness from the future "holy land" (2:12; cf. 3:9).

"In line with the scope of all eight of Zechariah's night visions, the fulfilment [sic] of this likewise extends into the millennial kingdom. Nevertheless the immediate application of the vision to the prophet's time and to the conditions then prevailing is plain."¹⁰⁴

5:5 The angelic guide next proceeded to instruct Zechariah to view something else that was happening in his vision.

"So little is human nature capable of readily appropriating divine revelation that it is not only necessary for God to let the necessary visions appear but also to stimulate the recipient's attention step by step lest, overcome by the power of the heavenly, he fail to appropriate all that God desires to offer."¹⁰⁵

5:6-7 The prophet asked what he saw was, and the angel replied that it was an ephah, a basket that held about a half bushel (or five gallons) of dry (or liquid) material (cf. 1 Sam. 1:24; Ruth 2:17).¹⁰⁶ The angel lifted up the lead cover on top of the basket and revealed a woman sitting inside. A lead cover would be heavier than the customary stone cover and would guarantee that what was inside would not get out. Either the ephah was oversized, like the flying scroll, or the woman was a miniature in Zechariah's vision. Probably God used an ephah in the vision simply because it was a standard container that people used to carry things in, similar to a barrel.¹⁰⁷

"The woman, made visible by the lifting of the lead cover, is still, like the evil she represents, mostly hidden from sight."¹⁰⁸

The angel further explained that this is what the ephah and its contents would resemble as they went forth in all the land.

"As in the preceding vision, the earth (ha'arets) designates not merely Palestine, although this is the primary reference, and the removal of godless commercialism is first and foremost from the land,' which will then be in reality the Holy Land' (Zech. 2:12 [16]); but more broadly the term points to the entire millennial earth."¹⁰⁹

5:8 The angel explained that the woman represented wickedness. He picked her up, threw her down into the middle of the basket, and shut the lead cover over her (cf. 2 Thess. 2:6-8). Obviously some conflict was involved; "Wickedness" did not want to be restricted. Probably Zechariah saw a woman, instead of a man, because the word "wickedness" in Hebrew is feminine. Here the woman represents the sum total of Israel's sins, wickedness being the opposite of righteousness (cf. Prov. 13:6; Ezek. 33:12).¹¹⁰

5:9 The prophet next saw two other women flying through the air with stork wings. Perhaps they were women and not men because of the motherly attention they brought to their task.¹¹¹ Storks are strong, motherly birds capable of carrying loads a long distance in flight. The word "stork" (Heb. sida) means "faithful one." These women would faithfully carry the ephah and its contents to God's appointed destination.¹¹² They lifted up the basket into the air flying off from earth to heaven with the divine assistance of the wind (Spirit, Heb. ruah).

"The removal of Wickedness, like the removal of Joshua's filthy garments (3:4), was an act of free grace on the part of the covenant-keeping (hasid) God."¹¹³

5:10-11 When Zechariah asked the angel where the two flying women were taking the basket, his interpreter responded that they were taking the woman to the land of Shinar (Babylonia, cf. Gen. 10:10; 11:2; 14:1, 9).

"Shinar, besides taking the theme of Babylon as antagonist back to the very beginning (Gen. 10:10), creating thereby a kind of historical inclusio,' lends a more trans-historical sense to the message."¹¹⁴

These two women with storks' wings were God's agents carrying out His will (cf. Ps. 103:11-12; Jer. 32: 39-40; Ezek. 36:25). At the appointed time the woman Wickedness would set atop a pedestal as an object of worship, an idol (cf. Rev. 17-18).

"Thus where Judah had been exiled was a fitting place for wickedness to be worshipped, but not in the land where God had placed his name. The idolatry of Babylon must once and for all be separated from the worship of the God of Israel."¹¹⁵

"We understand the passage to speak of the heaping up of the full measure of Israel's sins prior to the time of God's separation of the wicked from the midst of the righteous remnant of the last days."¹¹⁶

"The two cleansing acts of this chapter are complementary, like the two goats on the Day of Atonement, Leviticus 16, of which the first must give its blood as an expiation before the Lord, while the second carries away the guilt of the people, and the impurity springing from it, to the region of the impure desert-demon. The cleansing judgment, despite the terror, is a benefit to the land, which is thus purified and fitted to receive the blessing pictured in the former visions."¹¹⁷

Guzik: Zec 5:1-11 - Two Visions Regarding the Cleansing of God's People

Zechariah 5 - Two Visions Regarding the Cleansing of God's People

A. The vision of the flying scroll.

1. (1-2) What Zechariah saw.

Then I turned and raised my eyes, and saw there a flying scroll. And he said to me, "What do you see?" So I answered, "I see a flying scroll. Its length is twenty cubits and its width ten cubits."

a. A flying scroll: In this vision Zechariah sees a scroll flying through the air, apparently open to read because Zechariah can see how large the scroll is.

b. Its length is twenty cubits and its width ten cubits: The scroll was approximately 15 by 30 feet. These were the dimensions of the holy place in the tabernacle and of the porch of Solomon's temple.

2. (3-4) What the scroll represents.

Then he said to me, "This is the curse that goes out over the face of the whole earth: 'Every thief shall be expelled,' according to this side of the scroll; and, 'Every perjurer shall be expelled,' according to that side of it." I will send out the curse," says the LORD of hosts; "It shall enter the house of the thief and the house of the one who swears falsely by My name. It shall remain in the midst of his house and consume it, with its timber and stones."

a. Every thief shall be expelled . . . Every perjurer shall be expelled: This indicates that the text on the scroll contains the Ten Commandments. To steal was to injure your neighbor; to perjure was to dishonor God, because you had sworn in his name.

b. I will send out the curse: The two sins, one from each side of the tablets of the Ten Commandments, represent all of Israel's sin. God will curse the people who commit these sins and their house.

B. Vision of the woman and the basket.

1. (5-8) The woman sitting in the basket.

Then the angel who talked with me came out and said to me, "Lift your eyes now, and see what this is that goes forth." So I asked, "What is it?" And he said, "It is a basket that is going forth." He also said, "This is their resemblance throughout the earth: Here is a lead disc lifted up, and this is a woman sitting inside the basket"; then he said, "This is Wickedness!" And he thrust her down into the basket, and threw the lead cover over its mouth.

a. It is a basket that is going forth: The basket was an ephah, it and the lead disc were units of measurement and symbols of commerce.

i. This is their resemblance throughout the earth: The NIV translates this, "This is the iniquity of the people throughout the land."

b. This is Wickedness! The woman, the basket, and the weight are associated with wickedness. They personify greed, materialism, and dishonesty for profit.

i. The Hebrew word for Wickedness is feminine. This is probably why a woman personifies evil in this vision.

ii. Zechariah prophesied to those who returned from the Babylonian exile. God's people came back from Babylon with a materialism problem, and this vision speaks to this problem.

c. He thrust her down into the basket, and threw the lead cover over its mouth: God first demonstrates his authority over evil then removes the wickedness from Jerusalem.

2. (9-11) The woman and the basket are returned to Babylon.

Then I raised my eyes and looked, and there were two women, coming with the wind in their wings; for they had wings like the wings of a stork, and they lifted up the basket between earth and heaven. So I said to the angel who talked with me, "Where are they carrying the basket?" And he said to me, "To build a house for it in the land of Shinar; when it is ready, the basket will be set there on its base."

a. Where are they carrying the basket? God will cause this evil, materialistic spirit to be returned to its starting-place: Babylon. There it will eventually be destroyed.

b. When it is ready, the basket will be set there on its base: The word for base has the thought of a pedestal for an idol. The storks set the idol of materialism where it belongs.

c. Two women . . . they had wings like the wings of a stork: This means that the women in Zechariah's vision had big wings, strong enough to take this basket back to Babylon. Some regard these women as agents of evil because storks were unclean animals, but here they seem to do the work of God in sending the wicked woman back to Babylon.

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

Pendahuluan / Garis Besar

JFB: Zechariah (Pendahuluan Kitab)

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

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

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

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

JFB: Zechariah (Garis Besar)

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

TSK: Zechariah 5 (Pendahuluan Pasal)

Overview

Zec 5:1, By the flying roll is shewn the curse of thieves and swearers; Zec 5:5, and by a woman pressed in an ephah the final judgment of wickedness.

Poole: Zechariah (Pendahuluan Kitab)

THE ARGUMENT

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

Zechariah Doth

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

2. Promise

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

B. Future Mercy, and that

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

2. Alexander and the Grecians, Zec 9:9

3. In the Maccabees’ times

3. Encourage

A. Joshua, Zec. iii

B. Zerubbabel, chap iv

4. Threaten

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

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

5. Foretell

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

B. Gods’

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

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

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

chap 14:3, to end

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

Poole: Zechariah 5 (Pendahuluan Pasal)

CHAPTER 5

By the flying roll is showed the curse of thieves and of false swearers, Zec 5:1-4 . By a woman in an ephah, pressed under a weight, and carried away to Shinar, is denoted wickedness, and the judgment of it, Zec 5:5-11 .

MHCC: Zechariah (Pendahuluan Kitab)

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

MHCC: Zechariah 5 (Pendahuluan Pasal)

(Zec 5:1-4) The vision of a flying roll.

(Zec 5:5-11) The vision of a woman and an ephah.

Matthew Henry: Zechariah (Pendahuluan Kitab)

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

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

Matthew Henry: Zechariah 5 (Pendahuluan Pasal)

Hitherto we have seen visions of peace only, and all the words we have heard have been good words and comfortable words. But the pillar of cloud and fire has a black and dark side towards the Egyptians, as well as a bright and pleasant side towards Israel; so have Zechariah's visions; for God's prophets are not only his ambassadors, to treat of peace with the sons of peace, but heralds, to proclaim war against those that delight in war, and persist in their rebellion. In this chapter we have two visions, by which " the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." God will do great and kind things for his people, which the faithful sons of Zion shall rejoice in; but " let the sinners in Zion be afraid;" for, I. God will reckon severely with those particular persons among them that are wicked and profane, and that hated to be reformed in these times of reformation; while God is showing kindness to the body of the nation, and loading that with his blessings, they and their families shall, notwithstanding that, lie under the curse, which the prophet sees in a flying roll (Zec 5:1-4). II. If the body of the nation hereafter degenerate, and wickedness prevail among them, it shall be carried off and hurried away with a swift destruction, under the pressing weight of divine wrath, represented by a talent of lead upon the mouth of an ephah, carried upon the wing I know not where (Zec 5:5-11).

Constable: Zechariah (Pendahuluan Kitab)

Introduction

Title and Writer

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

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

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

Date

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

Historical Background

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

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

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

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

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

Purpose and Themes

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

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

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

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

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

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

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

Canonicity and Unity

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

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

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

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

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

Genre

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

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

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

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

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

Structure

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

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

Message²⁵

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Zechariah (Garis Besar)

Outline

I. Introduction 1:1-6

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

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

1. The vision proper 1:7-15

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

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

C. The surveyor ch. 2

1. The vision itself 2:1-5

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

D. The cleansing and restoration of Joshua ch. 3

1. The symbolic act 3:1-5

2. The accompanying promises 3:6-10

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

1. The vision 4:1-5

2. Two oracles concerning Zerubbabel 4:6-10

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

F. The flying scroll 5:1-4

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

H. The four chariots 6:1-8

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

IV. Messages concerning hypocritical fasting chs. 7-8

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

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

C. The command to repent 7:8-14

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

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

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

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

1. The coming of the true king ch. 9

2. The restoration of the true people ch. 10

3. The rejection of the true king ch. 11

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

1. The repentance of Judah ch. 12

2. The restoration of Judah ch. 13

3. The reign of Messiah ch. 14

Constable: Zechariah

Zechariah

Bibliography

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Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barker, Kenneth L. "Zechariah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

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Copyright 2003 by Thomas L. Constable

Haydock: Zechariah (Pendahuluan Kitab)

THE PROPHECY OF ZACHARIAS.

INTRODUCTION.

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

Gill: Zechariah (Pendahuluan Kitab)

INTRODUCTION TO ZECHARIAH

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

Gill: Zechariah 5 (Pendahuluan Pasal)

INTRODUCTION TO ZECHARIAH 5

This chapter treats of the judgments of God upon the wicked Jews for their sins and impieties, the measure of which was filled up, and of the execution of them, which are represented in two visions: the first is of a flying roll, which signifies the curse of God, and is described by its measure, the length being twenty cubits, and the breadth ten; and by the extent of it, it reaching to the whole earth, and particularly to thieves and false swearers, who shall be cut off by it; and by the certainty of its coming into the houses of such, and the utter desolation it should there make, Zec 5:1 and the other is the vision of an ephah, and a woman sitting in it, and a talent of lead cast upon the mouth of it, which signified wickedness, Zec 5:5 this "ephah" is seen to be lifted up between earth and heaven by two women, who are said to have wings like the wings of storks, and the wind to be in them; and who are said by the angel to carry the "ephah" into the land of Shinar, to build it a house, that it might be established and settled upon its own base, Zec 5:9.