56 lines
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56 lines
14 KiB
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Haggai';
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Title = 'The Book of Zechariah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 2';
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="Zec2_1"><a onclick="return mV('Zec',2,'1-13');">Zec 2:1-13</a>. THIRD VISION. <i>The man with the measuring-line.</i>
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<p>The city shall be fully restored and enlarged (<a onclick="return mV('Zec',2,'2-5');">Zec 2:2-5</a>). Recall of the exiles (<a onclick="return mV('Zec',2,6,7);">Zec 2:6-7</a>). Jehovah will protect His people and make their foes a spoil unto them (<a onclick="return mV('Zec',2,8,9);">Zec 2:8-9</a>). The nations shall be converted to Jehovah, as the result of His dwelling manifestly amidst His people (<a onclick="return mV('Zec',2,'10-13');">Zec 2:10-13</a>).
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<p><b>1. man with a measuring-line</b>—the same image to represent the same future fact as in <a onclick="return mV('Eze',40,3);">Eze 40:3</a>. The "man" is Messiah (see on JFB for <a href="./Comm/jfb/Zec/Zec001.html#Zec1_8">Zec 1:8</a>), who, by measuring Jerusalem, is denoted as the Author of its coming restoration. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration.
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<p id="Zec2_2"><b>2. To measure Jerusalem</b>—(Compare <a onclick="return mV('Rev',11,1);">Rev 11:1</a>; <a onclick="return mV('Rev',21,15,16);">21:15-16</a>).
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<br><br><b>to see what <i>is</i> the breadth...what <i>is</i> the length</b>—rather, "what <i>is to be the due</i> breadth and length."
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<p id="Zec2_3"><b>3. angel that talked with me...another angel</b>—The interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah (<a onclick="return mV('Zec',2,4);">Zec 2:4</a>). Those who perform God's will must not merely creep, nor walk, but <i>run</i> with alacrity.
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<br><br><b>went forth</b>—namely, from me (Zechariah).
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<br><br><b>went out</b>—from the measuring angel.
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<p id="Zec2_4"><b>4. this young man</b>—So Zechariah is called as being still a <i>youth</i> when prophetically inspired [GROTIUS]. Or, he is so called in respect to his <i>ministry</i> or <i>service</i> (compare <a onclick="return mV('Num',11,27);">Num 11:27</a>; <a onclick="return mV('Jos',1,1);">Jos 1:1</a>) [VATABLUS]. Naturally the "angel that talked with" Zechariah is desired to "speak to" him the further communications to be made from the Divine Being.
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<br><br><b>towns without walls for the multitude...Cattle</b>—So many shall be its inhabitants that all could not be contained within the walls, but shall spread out in the open country around (<a onclick="return mV('Est',9,19);">Est 9:19</a>); and so secure shall they be as not to need to shelter themselves and their cattle behind walls. So hereafter Judea is to be "the land of unwalled villages" (<a onclick="return mV('Eze',38,11);">Eze 38:11</a>). Spiritually, now the Church has extended herself beyond the walls (<a onclick="return mV('Eph',2,14,15);">Eph 2:14-15</a>) of Mosaic ordinances and has spread from cities to country villages, whose inhabitants gave their Latin name (<i>pagani</i>) to <i>pagans,</i> as being the last in parting with heathenism.
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<p id="Zec2_5"><b>5. I...wall of fire round</b>—Compare <a onclick="return mV('Zec',2,4);">Zec 2:4</a>. Yet as a city needs some wall, I JEHOVAH will act as one of fire which none durst approach (<a onclick="return mV('Zec',9,8);">Zec 9:8</a>; <a onclick="return mV('Isa',26,1);">Isa 26:1</a>).
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<br><br><b>glory in the midst</b>—not only a defense from foes outside, but a <i>glory</i> within (<a onclick="return mV('Isa',60,19);">Isa 60:19</a>; <a onclick="return mV('Rev',21,23);">Rev 21:23</a>). The same combination of "glory and defense" is found in <a onclick="return mV('Isa',4,5);">Isa 4:5</a>, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Compare Elisha in Dothan (<a onclick="return mV('2Ki',6,17);">2Ki 6:17</a>). As God is to be her "glory," so she shall be His "glory" (<a onclick="return mV('Isa',62,3);">Isa 62:3</a>).
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<p id="Zec2_6"><b>6. flee from the land of the north</b>—that is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (<a onclick="return mV('Deu',28,64);">Deu 28:64</a>; <a onclick="return mV('Jer',16,15);">Jer 16:15</a>; <a onclick="return mV('Eze',17,21);">Eze 17:21</a>). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (<a onclick="return mV('Zec',2,'7-9');">Zec 2:7-9</a>). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (<a onclick="return mV('Isa',48,20);">Isa 48:20</a>; <a onclick="return mV('Jer',50,8);">Jer 50:8</a>; <a onclick="return mV('Jer',51,6, 45);">51:6, 45</a>). Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [CALVIN and PEMBELLUS].
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<br><br><b>for I have spread you abroad</b>—The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.
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<p id="Zec2_7"><b>7. O Zion...daughter of Babylon</b>—Thou whose only sure dwelling is "Zion," inseparably connected with the temple, art altogether out of thy place in "dwelling with the daughter of Babylon" (that is, Babylon and her people, <a onclick="return mV('Psa',137,8);">Psa 137:8</a>; <a onclick="return mV('Isa',1,8);">Isa 1:8</a>).
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<br><br><b>After the glory</b>—<i>After</i> restoring the "glory" (<a onclick="return mV('Zec',2,5);">Zec 2:5</a>; <a onclick="return mV('Isa',4,5);">Isa 4:5</a>; <a onclick="return mV('Rom',9,4);">Rom 9:4</a>) of Jehovah's presence to Jerusalem, He (God the Father) hath commissioned ME (God the Son, <a onclick="return mV('Isa',48,16);">Isa 48:16</a>, the Divine Angel: God thus being at once the Sender and the Sent) to visit in wrath "the nations which spoiled you." Messiah's twofold office from the Father is: (1) to glorify His Church; (2) to punish its foes (<a onclick="return mV('2Th',1,'7-10');">2Th 1:7-10</a>). Both offices manifest His <i>glory</i> (<a onclick="return mV('Pro',16,4);">Pro 16:4</a>).
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<br><br><b>toucheth...the apple of his eye</b>—namely, of Jehovah's eye (<a onclick="return mV('Deu',32,10);">Deu 32:10</a>; <a onclick="return mV('Psa',17,8);">Psa 17:8</a>; <a onclick="return mV('Pro',7,2);">Pro 7:2</a>). The pupil, or aperture, through which rays pass to the retina, is the tenderest part of the eye; the member which we most sedulously guard from hurt as being the dearest of our members; the one which feels most acutely the slightest injury, and the loss of which is irreparable.
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<p id="Zec2_9"><b>9. shake...hand</b>—A mere wave of God's hand can prostrate all foes (compare <a onclick="return mV('Rth',1,13);">Rth 1:13</a>; <a onclick="return mV('Job',31,21);">Job 31:21</a>; <a onclick="return mV('Isa',11,15);">Isa 11:15</a>; <a onclick="return mV('Isa',19,16);">19:16</a>; <a onclick="return mV('Act',13,11);">Act 13:11</a>).
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<br><br><b>a spoil to their servants</b>—to the Jews whom they had once as their slaves (compare <a onclick="return mV('Isa',14,2);">Isa 14:2</a>). As the Jews' state between the return from Babylon and Christ's coming was checkered with much adversity, this prophecy can only have its fulfilment under Christ.
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<br><br><b>sent me</b>— (<a onclick="return mV('Isa',48,16);">Isa 48:16</a>; <a onclick="return mV('Isa',48,16);">61:1</a>; <a onclick="return mV('Jhn',10,36);">Jhn 10:36</a>).
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<p id="Zec2_10"><b>10. I will dwell in...midst of thee</b>—primarily at Messiah's first advent (<a onclick="return mV('Psa',40,7);">Psa 40:7</a>; <a onclick="return mV('Jhn',1,14);">Jhn 1:14</a>; <a onclick="return mV('Col',2,9);">Col 2:9</a>; <a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>); more fully at His second advent (<a onclick="return mV('Isa',40,10);">Isa 40:10</a>). So <a onclick="return mV('Zec',9,9);">Zec 9:9</a>, where see on JFB for <a href="./Comm/jfb/Zec/Zec009.html#Zec9_9">Zec 9:9</a> (<a onclick="return mV('Isa',12,6);">Isa 12:6</a>; <a onclick="return mV('Eze',37,27);">Eze 37:27</a>; <a onclick="return mV('Zep',3,14);">Zep 3:14</a>). Meanwhile God dwells spiritually in His people (<a onclick="return mV('2Cr',6,16);">2Cr 6:16</a>).
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<p id="Zec2_11"><b>11. many nations...joined to the Lord in that day</b>—The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of the Gentiles (<a onclick="return mV('1Ki',8,41);">1Ki 8:41</a>). Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending offerings [GROTIUS]. But all this is but a shadow of the future conversion of the Gentiles which shall result from Jehovah dwelling in Jerusalem (<a onclick="return mV('Psa',102,15,16);">Psa 102:15-16</a>; <a onclick="return mV('Phl',2,10,11);">Phl 2:10-11</a>).
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<br><br><b>sent me unto thee</b>—"unto thee" is here added to the same formula (<a onclick="return mV('Zec',2,9);">Zec 2:9</a>). Zion first shall "know (generally) that Jehovah of hosts hath sent" Messiah, by the judgments inflicted by Him on her foes. Subsequently, she shall know experimentally the particular <i>sending</i> of Messiah <i>unto her.</i> Jehovah here says, "I will dwell," and then that JEHOVAH of hosts sent Him; therefore Jehovah the Sender and Jehovah the Sent must be One.
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<p id="Zec2_12"><b>12. Judah his portion in the holy land</b>—Lest the joining of the Gentile "nations to Jehovah" (<a onclick="return mV('Zec',2,11);">Zec 2:11</a>) should lead the Jews to fear that their peculiar relation to Him (<a onclick="return mV('Deu',4,20);">Deu 4:20</a>; <a onclick="return mV('Deu',9,29);">9:29</a>; <a onclick="return mV('Deu',32,9);">32:9</a>) as "His inheritance" should cease, this verse is added to assure them of His making them so hereafter "again."
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<br><br><b>choose Jerusalem again</b>—The course of God's grace was interrupted for a time, but His covenant was not set aside (<a onclick="return mV('Rom',11,28,29);">Rom 11:28-29</a>); the election was once for all, and therefore shall hold good for ever.
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<p id="Zec2_13"><b>13. Be silent, O all flesh</b>— (<a onclick="return mV('Hab',2,20);">Hab 2:20</a>). "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people!" The address is both to the Gentile foes, who prided themselves on their power as if irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1) they are but "flesh," weak and ignorant; (2) He is JEHOVAH, all-wise and all-powerful; (3) He is already "raised up out of His place," and who can stand before Him? [PEMBELLUS], (<a onclick="return mV('Psa',76,8,9);">Psa 76:8-9</a>).
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<br><br><b>he is raised up out of his holy habitation</b>—that is, out of <i>heaven</i> (<a onclick="return mV('Deu',26,15);">Deu 26:15</a>; <a onclick="return mV('2Ch',30,27);">2Ch 30:27</a>; <a onclick="return mV('Isa',63,15);">Isa 63:15</a>), to judge and avenge His people (<a onclick="return mV('Isa',26,21);">Isa 26:21</a>); or, "out of His holy" <i>temple,</i> contemptible and incomplete as it looked then when Zechariah urged them to rebuild it [CALVIN]. But the call to all to "be silent" is rather when God has come forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, <i>before</i> taking up His dwelling in Zion and the temple. However, <a onclick="return mV('Psa',50,1,2);">Psa 50:1-2</a> ("Out of Zion"), <a onclick="return mV('Psa',50,3);">Psa 50:3</a> (compare <a onclick="return mV('Hab',2,3);">Hab 2:3</a>), <a onclick="return mV('Psa',50,4);">Psa 50:4</a>, favors CALVIN'S view. God is now "silent" while the Gentile foe speaks arrogance against His people; but "our God shall come and <i>no longer keep silence</i>"; then in turn must all flesh "be silent" before Him.
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