Teks -- Zechariah 5:3 (NET)

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.”

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

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.

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.

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.

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.

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."

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

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

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

Haydock: Zec 5:3 - In like

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

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.