4 Then I said, What have these come to do? And he said, These are the horns which sent Judah in flight, and kept him from lifting up his head: but these men have come to send fear on them and to put down the nations who are lifting up their horns against the land of Judah to send it in flight.
And all the land will become like the Arabah, from Geba to Rimmon south of Jerusalem; and she will be lifted up and be living in her place; from the doorway of Benjamin to the place of the first doorway, to the doorway of the angle, and from the tower of Hananel to the king's wine-crushing places, men will be living in her. And there will be no more curse; but Jerusalem will be living without fear of danger.
This is what the Lord of armies has said: There will again be old men and old women seated in the open spaces of Jerusalem, every man with his stick in his hand because he is so old. And the open spaces of the town will be full of boys and girls playing in its open spaces.
And I will let your numbers be increased, all the children of Israel, even all of them: and the towns will be peopled and the waste places will have buildings; Man and beast will be increased in you, and they will have offspring and be fertile: I will make you thickly peopled as you were before, and will do more for you than at the first: and you will be certain that I am the Lord.
This is what the Lord has said: There will again be sounding in this place, of which you say, It is a waste, without man and without beast; even in the towns of Judah and in the streets of Jerusalem which are waste and unpeopled, without man and without beast, Happy sounds, the voice of joy, the voice of the newly-married man and the voice of the bride, the voices of those who say, Give praise to the Lord of armies, for the Lord is good, for his mercy is unchanging for ever: the voices of those who go with praise into the house of the Lord. For I will let the land come back to its first condition, says the Lord. This is what the Lord of armies has said: Again there will be in this place, which is a waste, without man and without beast, and in all its towns, a resting-place where the keepers of sheep will make their flocks take rest. In the towns of the hill-country, in the towns of the lowland, and in the towns of the South and in the land of Benjamin and in the country round Jerusalem and in the towns of Judah, the flocks will again go under the hand of him who is numbering them, says the Lord.
See, the days are coming, says the Lord, for the building of the Lord's town, from the tower of Hananel to the doorway of the angle. And the measuring-line will go out in front of it as far as the hill Gareb, going round to Goah. And all the valley of the dead bodies, and all the field of death as far as the stream Kidron, up to the angle of the horses' doorway to the east, will be holy to the Lord; it will not again be uprooted or overturned for ever.
The Lord has said, See, I am changing the fate of the tents of Jacob, and I will have pity on his houses; the town will be put up on its hill, and the great houses will be living-places again. And from them will go out praise and the sound of laughing: and I will make them great in number, and they will not become less; and I will give them glory, and they will not be small.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Zechariah 2
Commentary on Zechariah 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
Zec 2:1-13. Third Vision. The man with the measuring-line.
The city shall be fully restored and enlarged (Zec 2:2-5). Recall of the exiles (Zec 2:6, 7). Jehovah will protect His people and make their foes a spoil unto them (Zec 2:8, 9). The nations shall be converted to Jehovah, as the result of His dwelling manifestly amidst His people (Zec 2:10-13).
1. man with a measuring-line—the same image to represent the same future fact as in Eze 40:3; 47:4. The "man" is Messiah (see on Zec 1:8), who, by measuring Jerusalem, is denoted as the Author of its coming restoration. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration.
2. To measure Jerusalem—(Compare Re 11:1; 21:15, 16).
to see what is the breadth … what is the length—rather, "what is to be the due breadth and length."
3. angel that talked with me … another angel—The interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah (Zec 2:4). Those who perform God's will must not merely creep, nor walk, but run with alacrity.
went forth—namely, from me (Zechariah).
went out—from the measuring angel.
4. this young man—So Zechariah is called as being still a youth when prophetically inspired [Grotius]. Or, he is so called in respect to his ministry or service (compare Nu 11:27; Jos 1:1) [Vatablus]. Naturally the "angel that talked with" Zechariah is desired to "speak to" him the further communications to be made from the Divine Being.
towns without walls for the multitude … Cattle—So many shall be its inhabitants that all could not be contained within the walls, but shall spread out in the open country around (Es 9:19); and so secure shall they be as not to need to shelter themselves and their cattle behind walls. So hereafter Judea is to be "the land of unwalled villages" (Eze 38:11). Spiritually, now the Church has extended herself beyond the walls (Eph 2:14, 15) of Mosaic ordinances and has spread from cities to country villages, whose inhabitants gave their Latin name (pagani) to pagans, as being the last in parting with heathenism.
5. I … wall of fire round—Compare Zec 2:4. Yet as a city needs some wall, I Jehovah will act as one of fire which none durst approach (Zec 9:8; Isa 26:1).
glory in the midst—not only a defense from foes outside, but a glory within (Isa 60:19; Re 21:23). The same combination of "glory and defense" is found in Isa 4:5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Compare Elisha in Dothan (2Ki 6:17). As God is to be her "glory," so she shall be His "glory" (Isa 62:3).
6. flee from the land of the north—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 (De 28:64; Jer 16:15; Eze 17:21). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (Zec 2:7-9). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Isa 48:20; Jer 50:8; 51:6, 45). Many of the Jews in Zechariah's time had not yet returned to Judea. Their tardiness was owing to (1) unbelief; (2) their land had long lain waste, and was surrounded with bitter foes; (3) they regarded suspiciously the liberty of return given by Cyrus and Darius, as if these monarchs designed suddenly to crush them; (4) their long stay in Babylon had obliterated the remembrance of their own land; (5) the wealth and security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favor, which is infinitely to be preferred to all the wealth of the world [Calvin and Pembellus].
for I have spread you abroad—The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.
7. O Zion … daughter of Babylon—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, Ps 137:8; Isa 1:8).
After the glory—After restoring the "glory" (Zec 2:5; Isa 4:5; Ro 9:4) of Jehovah's presence to Jerusalem, He (God the Father) hath commissioned ME (God the Son, Isa 48:16, the Divine Angel: God thus being at once the Sender and the Sent) to visit in wrath "the nations which spoiled you." Messiah's twofold office from the Father is: (1) to glorify His Church; (2) to punish its foes (2Th 1:7-10). Both offices manifest His glory (Pr 16:4).
toucheth … the apple of his eye—namely, of Jehovah's eye (De 32:10; Ps 17:8; Pr 7:2). The pupil, or aperture, through which rays pass to the retina, is the tenderest part of the eye; the member which we most sedulously guard from hurt as being the dearest of our members; the one which feels most acutely the slightest injury, and the loss of which is irreparable.
9. shake … hand—A mere wave of God's hand can prostrate all foes (compare Ru 1:13; Job 31:21; Isa 11:15; 19:16; Ac 13:11).
a spoil to their servants—to the Jews whom they had once as their slaves (compare Isa 14:2). As the Jews' state between the return from Babylon and Christ's coming was checkered with much adversity, this prophecy can only have its fulfilment under Christ.
sent me—(Isa 48:16; 61:1; Joh 10:36).
10. I will dwell in … midst of thee—primarily at Messiah's first advent (Ps 40:7; Joh 1:14; Col 2:9; 1Ti 3:16); more fully at His second advent (Isa 40:10). So Zec 9:9, where see on Zec 9:9 (Isa 12:6; Eze 37:27; Zep 3:14). Meanwhile God dwells spiritually in His people (2Co 6:16).
11. many nations … joined to the Lord in that day—The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of the Gentiles (1Ki 8:41). Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending offerings [Grotius]. But all this is but a shadow of the future conversion of the Gentiles which shall result from Jehovah dwelling in Jerusalem (Ps 102:15, 16; Php 2:10, 11).
sent me unto thee—"unto thee" is here added to the same formula (Zec 2:9). Zion first shall "know (generally) that Jehovah of hosts hath sent" Messiah, by the judgments inflicted by Him on her foes. Subsequently, she shall know experimentally the particular sending of Messiah unto her. Jehovah here says, "I will dwell," and then that Jehovah of hosts sent Him; therefore Jehovah the Sender and Jehovah the Sent must be One.
12. Judah his portion in the holy land—Lest the joining of the Gentile "nations to Jehovah" (Zec 2:11) should lead the Jews to fear that their peculiar relation to Him (De 4:20; 9:29; 32:9) as "His inheritance" should cease, this verse is added to assure them of His making them so hereafter "again."
choose Jerusalem again—The course of God's grace was interrupted for a time, but His covenant was not set aside (Ro 11:28, 29); the election was once for all, and therefore shall hold good for ever.
13. Be silent, O all flesh—(Hab 2:20). "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people!" The address is both to the Gentile foes, who prided themselves on their power as if irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1) they are but "flesh," weak and ignorant; (2) He is Jehovah, all-wise and all-powerful; (3) He is already "raised up out of His place," and who can stand before Him? [Pembellus], (Ps 76:8, 9).
he is raised up out of his holy habitation—that is, out of heaven (De 26:15; 2Ch 30:27; Isa 63:15), to judge and avenge His people (Isa 26:21); or, "out of His holy" temple, contemptible and incomplete as it looked then when Zechariah urged them to rebuild it [Calvin]. But the call to all to "be silent" is rather when God has come forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, before taking up His dwelling in Zion and the temple. However, Ps 50:1, 2 ("Out of Zion"), Ps 50:3 (compare Hab 2:3), Ps 50:4, favors Calvin's view. God is now "silent" while the Gentile foe speaks arrogance against His people; but "our God shall come and no longer keep silence"; then in turn must all flesh "be silent" before Him.