Zechariah 2.

Matthew Henry

In this chapter we have, I. Another vision which the prophet saw, not for his own entertainment, but for his satisfaction and the edification of those to whom he was sent (Zac 2:1, Zac 2:2). II. A sermon upon it, in the rest of the chapter, 1. By way of explication of the vision, showing it to be a prediction of the replenishing of Jerusalem and of its safety and honour (Zac 2:3-5). 2. By way of application. Here is, (1.) A use of exhortation to the Jews that were yet in Babylon, pressing them to hasten their return to their own land, (Zac 2:6-9). (2.) A use of consolation tot hose that were returned, in reference to the many difficulties they had to struggle with (Zac 2:10-12). (3.) A use of caution to all not to prescribe to God, or limit him, but patiently to wait for him (Zac 2:13).

1–5. This prophet was ordered, in God's name, to assure the people (Zac 1:16) that a line should be stretched forth upon Jerusalem. Now here we have that promise illustrated and confirmed, that the prophet might deliver that part of his message to the people with the more clearness and assurance.
I. He sees, in a vision, a man going to measure Jerusalem (Zac 2:1, Zac 2:2): He lifted up his eyes again, and looked. God had shown him that which was very encouraging to him, (Zac 1:20), and therefore now he lifted up his eyes again and looked. Note, The comfortable sights which by faith we have had of God's goodness made to pass before us should engage us to lift up our eyes again, and to search further into the discoveries made to us of the divine grace; for there is still more to be seen. In the close of the foregoing chapter he had seen Jerusalem's enemies baffled and broken, so that now he begins to hope she shall not be ruined. But that is not enough to make her happy, and therefore that is not all that is promised. Here is more carpenter's work to be done. When David had resolved to cut off the horns of the wicked he engaged likewise that the horns of the righteous should be exalted, Psa 75:10. And so does the Son of David here; for he is the man, even the man Christ Jesus, whom the prophet sees with a measuring line in his hand; for he is the master builder of his church (Heb 3:3), and he builds exactly by line and level. Zechariah took the boldness to ask him whither he was going and what he designed to do with that measuring line. And he readily told him that he was going to measure Jerusalem, to take a particular account of the dimensions of it each way, that it might be computed what was necessary for the making of a wall about it, and that it might appear, by comparing its dimensions with the vast numbers that should inhabit it, what additions were necessary to be made for the receiving and containing of them; when multitudes flock to Jerusalem (Isa 60:4) it is time for her to enlarge the place of her tent, Isa 54:2. Note, God takes notice of the extent of his church, and will take care that, when ever so many guests are brought in to the wedding supper, still there shall be room, Luk 14:22. In the New Jerusalem, my Father's house above, there are many mansions.
II. He is informed that this vision means well to Jerusalem, that the measuring line he saw was not a line of confusion (as that Isa 34:11), not a line to mete out for destruction, as when God purposed to destroy the wall of the daughter of Zion he stretched out a line (Lam 2:8); but it is as when he divided the inheritance by line, Psa 78:55. The angel that talked with the prophet went forth, as he designed, to measure Jerusalem, but another angel went out to meet him, to desire that he would first explain this vision to the prophet, that it might not occasion him any uneasy speculations: Run, and speak to this young man (for, it seems, the prophet entered upon his prophecy when he was young, yet no man ought to despise his youth when God thus highly honoured it); he is a young man, not experienced, and may be ready to fear the worst; therefore bid him hope the best; tell him that Jerusalem shall be both safe and great, 1. As safe and great as numbers of men can make it (Zac 2:4): Jerusalem shall be inhabited as towns without walls; the inhabitants of it shall increase, and multiply, and replenish it to admiration, so that it shall extend itself far beyond the present dimensions which now there is an account taken of. The walls of a city, as they defend it, so they straiten and confine it, and keep its inhabitants from multiplying beyond such a pitch; but Jerusalem, even when it is walled, to keep off the enemy, shall be inhabited as towns without walls. The city shall be in a manner lost in the suburbs, as London is, where the out-parishes are more populous than those within the walls. So shall it be with Jerusalem; it shall be extended as freely as if it had no walls at all, and yet shall be as safe as if it had the strongest walls, such a multitude of men (which are the best walls of a city) shall there be therein, and of cattle too, to be not only food, but wealth too, for those men. Note, The increase of the numbers of a people is a great blessing, is a fruit of God's blessing on them and an earnest of further blessings, Psa 107:38. They are multiplied, for he blesses them. 2. As safe and great as the presence of God can make it, Zac 2:5. (1.) It shall be safe, for God himself will be a wall of fire round about it. Jerusalem had no walls about it at this time, but lay naked and exposed; formerly, when it had walls, the enemies not only broke through them, but broke them down; but now God will be unto her a wall of fire. Some think it alludes to shepherds that made fires about their flocks, or travellers that made fires about their tents in desert places, to frighten wild beasts from them. God will not only make a hedge about them as he did about Job (Zac 1:10), not only make walls and bulwarks about them, Isa 26:1 (those may be battered down), not only be as the mountains round about them, Psa 125:2 (mountains may be got over), but he will be a wall of fire round them, which cannot be broken through, nor scaled, nor undermined, nor the foundations of it sapped, nor can it be attempted, or approached, without danger to the assailants. God will not only make a wall of fire about her, but he will himself be such a wall; for our God is a consuming fire to his and his church's enemies. He is a wall of fire, not on one side only, but round about on every side. (2.) It shall be great, for God himself will be the glory in the midst of it. His temple, his altar, shall be set up and attended there, and his institutions observed, and there then shall the tokens of his special presence and favour be, which will be the glory in the midst of them, will make them truly admirable in the eyes of all about them. God will have honour from them, and put honour upon them. Note, Those that have God for their God have him for their glory; those that have him in the midst of them have glory in the midst of them, and thence the church is said to be all glorious within. And those persons and places that have God to be the glory in the midst of them have him for a wall of fire round about them, for upon all that glory there is, and shall be, a defence, Isa 4:5. Now all this was fulfilled in part in Jerusalem, which in process of time became a very flourishing city, and made a very great figure in those parts of the world, much beyond what could have been expected, considering how low it was brought and how long it was ere it recovered itself; but it was to have its full accomplishment in the gospel-church, which is extended far, as towns without walls, by the admission of the Gentiles into it, and which has God, the Son of God, for its prince and protector.

6–9. One would have thought that Cyrus's proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, staid behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est - My country is every spot where I feel myself happy. They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause - a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Psa 137:1-9) in their captivity, for they had forgotten thee, O Jerusalem! and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (Zac 2:6): Ho! ho! come forth, and flee from the land of the north, saith the Lord. This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God's people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them. When Zion is enlarged, to make room for all God's Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee with all speed, and lose no time. Escape for thy life; look not behind thee. To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (Zac 2:6): "I have spread you abroad as the four winds of heaven, sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another." God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God's being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, "Deliver thyself, O Zion! flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham." Zac 2:7. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves, to loose ourselves from the bands of our necks (Isa 52:2), and, since we are under grace, to resolve that sin shall not have dominion over us, Zion herself is here said to dwell with the daughter of Babylon, because many of the precious sons of Zion dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins and in her plagues; and therefore, "Come out of her, my people, Rev 18:4. Deliver thyself, O Zion! by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land." Those that would be found among the generation of God's children must save themselves from the untoward generation of this world; it was St. Peter's charge to his new converts, Act 2:40. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, Zac 2:8, Zac 2:9. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. "And we might as well sit still" (think they) "as rise up and fall." In answer to this objection, the angel that talked with the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts, of all the hosts of heaven and earth, in both which he has a sovereign power, says, He (that is, the Father) has sent me. Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him. (1.) He is sent after the glory. After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory, Rom 9:4. And he was himself the glory of his people Israel. But after the glory, after his care of them, he is sent to the nations, to be a light to lighten the Gentiles, by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself. (2.) He is sent to the nations that spoiled them, to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion, Isa 34:8. He is sent to shake his hand upon them, to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron and dash them in pieces like a potter's vessel, Psa 2:9. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants, shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther's time this was fulfilled, when the Jews had rule over those that hated them (Est 9:1), and often in the time of the Maccabees. The promise is further fulfilled in Christ's victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly, Col 2:15. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool, Psa 110:1; Rev 3:9. (3.) What he will do for his church shall be an evident proof of God's tender care of it and affection to it: He that touches you touches the apple of his eye. This is a high expression of God's love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Psa 17:8), Keep me as the apple of thy eye; and engages them to do as Solomon directs (Pro 7:2), to keep his law as the apple of their eye. Some understand it thus: "He that touches you touches the apple of his own eye; whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves." (4.) It shall be an evident proof of Christ's mission: You shall know that the Lord of hosts has sent me to be the protector of his church, that the promises made to the church are yea and amen in him. Christ's victory over our spiritual enemies proves that the Father sent him and was with him.

10. Here is, I. Joy proclaimed to the church of God, to the daughter of Zion, that had separated herself from the daughter of Babylon. The Jews that had returned were in distress and danger, their enemies in the neighbourhood were spiteful against them, their friends that remained in Babylon were cool towards them, shy of them, and declined coming in to their assistance; and yet they are directed to sing, and to rejoice even in tribulation. Note, Those that have recovered their purity, and integrity, and spiritual liberty, though they have not yet recovered their outward prosperity, have reason to sing and rejoice, to give glory to God and take comfort to themselves.
I. God will have a people among them. If their brethren in Babylon will not come to them, those of other nations shall, and shall replenish Jerusalem and the cities of Judah: Many nations shall be joined to the Lord in that day that are now at a distance from him and strangers to him. The Jewish nation, after the captivity, multiplied very much, by the accession of proselytes to it, that were naturalized, and were entitled to all the privileges of native Israelites, and perhaps they were equal in number; and therefore Paul mentions it as an honour to him which many Jews had not, that he was of the tribe of Benjamin, a Hebrew of the Hebrews, Phi 3:5. And this was an earnest of the bringing in of the Gentiles into the christian church and in that this and other similar promises were to have their full accomplishment. It was therefore strange that that should be so great an offence to the Jews, as we find it was in the apostles' times, which was promised them as a blessing in the prophets' times - that many nations should be joined to the Lord. And, as there had been one law, so should there be one gospel for the stranger and for those born in the land; whatever nation they come from, when they join themselves to the Lord, they shall be my people, as dear to God as ever Israel had been. Note, God will own those for his people who with purpose of heart join themselves to him; and, when many do so, we ought to look upon them, not with a jealous eye, but with a joyful one. Angels rejoice, and therefore so should the daughter of Zion, when many nations are joined to the Lord.
II. They shall have his presence among them: Sing and rejoice, for I come. Those to whom God comes have reason to rejoice, for he will be to them their chief joy. God will come, not to make them a visit only, but to reside with them and preside over them: I will dwell in the midst of thee (Zac 2:10), and it is repeated (Zac 2:11), because it was to have a double accomplishment, 1. In the dedication of the temple, in their regularly observing all God's institutions there and God's owning them therein. Those have God dwelling in the midst of them that have his ordinances administered in their purity, and a divine power going along with them; with these tokens of God's presence the Jewish church was blessed, after this, as much as ever. 2. In the incarnation of Christ. He that here promises to dwell among them is that Lord whom the Lord of hosts has sent (Zac 2:11), and therefore must be the Lord Jesus, who came and dwelt in the midst of the Jewish nation, the eternal Word, that was made flesh, and dwelt among us. This was the great honour reserved for that nation in its last days; the promise of it effectually secured their continuance till it was accomplished. They could not be destroyed while that blessing was in them; and the prospect of it, according to the promise, was the great support and comfort of those who looked for redemption in Jerusalem. It is promised that when Christ comes and dwells among them they shall know that the Lord of hosts has sent him; all that were Israelites indeed were made to know it; sufficient proofs were given of it by the miracles Christ wrought, so that they might have known it, and yet there were those that perished in ignorance and unbelief, that would not know it, for, if they had known it, they would not have crucified the Lord of glory.
III. They shall have all their ancient dignities and privileges restored to them again, Zac 2:12. 1. Canaan shall be a holy land again, not polluted by sin as it had been formerly, not profaned by the enemies as it had been of late; it shall be an enclosure again, and not laid in common. 2. Judah shall be in this holy land, shall inhabit it, and enjoy the comfort of it, and no longer be lost and scattered in Babylon. 3. Judah shall be God's portion, which he will delight in, which shall be dear to him, by which he will be served, and in which he will be glorified. The Lord's portion is his people. 4. God will inherit Judah again as his portion, will claim his interest, and recover the possession out of the hands of those that had invaded his right. He will protect his people and govern them as a man does his inheritance, and will be at home among them. 5. He will choose Jerusalem again, as he had chosen it formerly, to put his name there; he will renew and confirm the choice, and continue it a chosen place, till it must resign its honours to the Jerusalem that is from above. Though the election seemed to be set aside for a while, yet it shall obtain.
II. Here is silence proclaimed to all the world besides, Zac 2:13. The daughter of Zion must sing, but all flesh must be silent. Observe here, 1. A very awful description of God's appearances for the relief of his people. He is raised up out of his holy habitation; as a man out of sleep (Psa 44:23; Psa 78:65), or as a man entering with resolution upon a business that he will go through with. Heaven is his holy habitation above; thence we must expect him to appear, Isa 64:1. His temple is so in this lower world; thence from between the cherubim he will shine forth, Psa 80:1. He is about to do something unusual, unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected. 2. A seasonable caution and direction at such a time: Be silent, O all flesh! before the Lord - before Christ and his grace (let not flesh object against the methods he takes) - before God and his providence; the enemies of the church shall be silenced; all iniquity shall stop her mouth. The friends of the church also must be silent. Leave it to God to take his own way, and neither prescribe to him what he should do nor quarrel with him whatever he does. Be still, and know that he is God. Stand still, and see his salvation. See Hab 2:20; Zep 1:7. Silently acquiesce in his holy will, and patiently wait the issue, as those who are assured that when God is raised up out of his holy habitation he will not retreat, nor sit down again, till he has accomplished his whole work.

Adam Clarke

The vision with which this chapter opens, portended great increase and prosperity to Jerusalem. Accordingly Josephus tells us, (Wars 5:4: 2), that "the city, overflowing with inhabitants, extended beyond its walls," as predicted in the fourth verse, and acquired much glory during the time of the Maccabees; although these promises, and particularly the sublime image in the fifth verse, has certainly a still more pointed reference to the glory and prosperity of the Christian Church in the latter days, Zac 2:1-5. See Revelation 21, 22. In consequence of these promises, the Jews, still inhabiting Babylon and the regions round about, are called upon to hasten home, that they might not be involved in the fate of their enemies, who were destined to fall a prey to the nations which they had formerly subdued; God's great love and zeal for his people moving him to glorify them by humbling all their adversaries, Zac 2:6-9. The most gracious promises of God's presence with his Church, and her consequent increase and prosperity, set forth in the remaining verses, Zac 2:10-13, were to a certain extent fulfilled in the great number of proselytes made to Judaism after the return from the captivity; but shall be more fully accomplished after the restoration of the Jews to the favor of God under the Gospel. "For if the casting away of the natural Israel be the reconciling of the world, what shall the receiving of them be but life from the dead?"

1–3. A man with a measuring-line in his hand - Probably a representation of Nehemiah, who got a commission from Artaxerxes Longimanus to build up the walls of Jerusalem; for hitherto it had remained without being enclosed.

4. Run, speak to this young man - Nehemiah must have been a young man when he was sakee, or cup-bearer, to Artaxerxes.
As towns without walls - It shall be so numerously inhabited as not to be contained within its ancient limits. Josephus, speaking of this time, says, Wars 5:4:2, "The city, overflowing with inhabitants, by degrees extended itself beyond its walls."

5. I - will be unto her a wall of fire - Her safety shall consist in my defense. I shall be as fire round about her. No adversary shall be permitted to touch her. Much of this must refer to the New Jerusalem.

6–7. Flee from the land of the north - From Chaldee, Persia, and Babylon, where several of the Jews still remained. See Zac 2:7.

8. After the glory - After your glorious deliverance from the different places of your dispersion; He hath sent me unto the nations which spoiled you, that they may fall under grievous calamities, and be punished in their turn. On Babylon a great calamity fell, when besieged and taken by the Persians.
The following note I received from a sensible and pious correspondent: -
Zac 2:5. "For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her.
Zac 2:8. "For thus saith the Lord of hosts, who hath sent me, the future glory (or the glory which is to come) unto the nations which spoiled you; for he that toucheth you toucheth the apple of his eye. Behold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion; for lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people; and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.
"If in the eighth verse אחר כבוד may be rendered the future, or the glory that is to come, it will harmonize with the context as a prophecy of the Messiah, whereas in our English translation the words after the glory are unintelligible. And so the Seventy.
"It is evident the person speaking is distinguished from the Lord of hosts, as being sent by him; yet this person sent is also called Jehovah; and the nations who shall be joined to Jehovah in that day are called his people; and he (the person sent) will dwell in the midst of thee, (i.e., Zion), and shall inherit Judah his portion, etc.
"In confirmation of my view of the eighth verse, I think Exodus 33 may be compared with it. Moses besought God that he would show him his glory; upon which it was said to him, "Whilst my glory passeth by,' I will put thee in a cleft of the rock, and will cover thee with my hand whilst I pass by; and I will take away my hand, and thou shalt see my אחר achar. Now as this was a fulfillment of Moses's request, who entreated to behold the glory, it follows that this אחר was the Divine glory, which alone he was capable of seeing.
"'No man hath seen God at any time, the only begotten Son, (the Lord Jesus Christ), which is in the bosom of the Father, he hath declared him.'" - M. A. B.
Toucheth the apple of his eye - בבבת עינו bebabath eyno, the babet of his eye. This is a remarkable expression. Any person, by looking into the eye of another, will see his own image perfectly expressed, though in extreme miniature, in the pupil. Does our English word babbet or baby come from this? And does not the expression mean that the eye of God is ever on his follower, and that his person is ever impressed on the eye, the notice, attention, providence, and mercy of God?

9. I will shake mine hand upon them - I will threaten first, and then stretch out my hand of judgment against them.
A spoil to their servants - To those whom they had formerly subjected to their sway. As the Babylonians to the Medes and Persians; and so of the rest in the subversion of empires.

10. I will dwell in the midst of thee, saith the Lord - This must chiefly refer to the Christian church, in which God ever dwells by the power of his Spirit, as he had done by the symbol of his presence in the first Jewish temple.

11. Many nations shall be joined to the Lord - This most certainly belongs to the Christian church. No nation or people ever became converts to the Jewish religion, but whole nations have embraced the faith of our Lord Jesus Christ.

12. The Lord shall inherit Judah his portion in the holy land - This is a promise of the final restoration of the Jews, and that they should be God's portion in their own land.

13. Be silent, O all flesh - Let all the nations of the world be astonished at this. God will arise, and deliver this ancient people, and bring them into the glorious liberty of the sons of God.

John Gill

INTRODUCTION TO ZECHARIAH 2

This chapter contains a prophecy of the church under the Gospel dispensation; of the largeness and numbers of it; and of its protection and glory, through the presence of God in it. In this vision a man is seen with a measuring line in his hand, to measure Jerusalem with, Zac 2:1 upon which an angel bids the angel that talked with the prophet to declare to him the largeness, populousness, and safety of Jerusalem, Zac 2:3 then follows an exhortation to the people of God to come out of Babylon, Zac 2:6 and then a promise of the calling of the Gentiles, and of God's gracious inhabitation in his church, which would be matter of joy to Zion; and of his inheriting Judah, and choosing Jerusalem Zac 2:8 and the chapter is concluded with an address to all mankind, to be silent before the Lord, since he was raised up out of his habitation, Zac 2:13.

1. I lifted up mine eyes again, and looked,.... And saw a third vision; which, as Kimchi owns, refers to the times of the Messiah; though it might be of use to the Jews then present, to encourage them to expect the rebuilding of Jerusalem, in a literal sense:

and behold a man with a measuring line in his hand: by whom is meant, not Nehemiah, nor Zerubbabel; see Zac 4:10 who were concerned in the building of Jerusalem; nor any mere man, nor even a created angel; for, though he may be the same with the other angel, that did not talk with the prophet, Zac 2:3 as Kimchi observes; seeing he seems to be superior to him that did; yet not a ministering spirit, but the Messiah, who in this book is often spoken of as a man; See Gill on Zac 1:8 and by "the measuring line in his hand" may be meant eternal predestination, the Lamb's book of life, which is in his keeping; and is the measure and rule by which he proceeds in the calling, justification, and glorification of the firstborn, whose names are written in heaven; or the Scriptures of truth, the measure and rule of doctrine, discipline, worship, and conversation; and according to which Christ forms, constitutes, and regulates Gospel churches; see Eze 40:3.

2. Then said I, Whither goest thou?.... As it showed great freedom and boldness in the prophet to put such a question to the man with the measuring reed, it was great condescension in him to return him an answer, as follows:

and he said unto me, To measure Jerusalem; not literally understood, which was not yet thoroughly built; but the Gospel church, often so called; see Heb 12:22 and this measuring of it denotes the conformity of it to the rule of God's word; a profession of the true doctrines of it, and an observance of the ordinances of it, as delivered in it; and an agreement of the walk, life, and conversation of its members with it:

to see what is the breadth thereof, and what is the length thereof; the length of the New Jerusalem is as large as the breadth; its length, breadth, and height, are equal, Rev 21:16.

3. And, behold, the angel that talked with me went forth,.... See Zac 1:9 and he "went forth" from the place where the prophet was, with whom he had been conversing:

and another angel went out to meet him: the same that was seen among the myrtle trees, Zac 1:8 and here, with a measuring line in his hand, Zac 2:1.

4. And said unto him,.... That is, the other angel said to the angel that had been talking with the prophet,

Run, speak to this young man: meaning Zechariah, who was either young in years, as Samuel and Jeremiah were when they prophesied; or he was a servant of a prophet older than he, and therefore so called, as Joshua, Moses's minister, was, Num 11:28 as Kimchi observes:

saying, Jerusalem shall be inhabited as towns without walls; this shows that this is not to be understood of Jerusalem in a literal sense, for that was not inhabited as a town without a wall; its wall was built in Nehemiah's time, and remained until the city was destroyed by Vespasian; yea, it had a treble wall, as Josephus says (b); but of the church of Christ in Gospel times; and denotes both the safety and security of it; see Eze 38:11 and the populousness of it; and especially as it will be in the latter day, when both Jews and Gentiles are called, and brought into it; which sense is confirmed by what follows:

for the multitude of men and cattle therein; the Jews being meant by "men"; see Eze 34:31 and the Gentiles by "cattle", to which they used to be compared by the former: this will be fulfilled when the nation of the Jews will be born at once, and all Israel will be saved, and the fulness of the Gentiles shall be brought in; for the number of the spiritual Israel, the sons of the living God, both Jews and Gentiles, shall be as the sand of the sea, which cannot be measured, Hos 1:10 and when there will be such a large increase of converts; and such flockings to Zion, to the spiritual Jerusalem, the church of God, that the place will be too small for them, Isa 49:19 whereas, when Jerusalem in a literal sense was rebuilt, after the Babylonian captivity, there was a want of persons to inhabit it, and lots were cast for one out of ten to dwell in it; and they were glad of others that offered themselves willingly to be inhabitants of it, Neh 11:1 for there was but a small number that returned from Babylon to repeople the city of Jerusalem, and the whole country of Judea; no more came from thence but forty two thousand, three hundred, and threescore, besides men and maid servants, which amounted to seven or eight thousand more, Ezr 2:64 Neh 7:66 which were but a few to fill such a country, and so many cities and towns that were in it, besides Jerusalem; and yet Josephus (c) affirms, that the number of those of the tribes of Judah and Benjamin, that came up from thence, and were above twelve years of age, were four millions, six hundred, and twenty eight thousand; in which he is followed by Zonaras (d), and it is admitted and approved of by Sanctius on the place; which is not only contrary to the accounts of Ezra and Nehemiah, but is incredible; that such a number that went into captivity, which was not very large, should, under all the distresses and oppressions they laboured, in seventy years time so multiply, and that two tribes only, as to be almost eight times more than all the twelve tribes were at their coming out of Egypt; a number large enough to have overrun the Babylonian monarchy; and too many to be supported in so small a country as the land of Canaan: wherefore, upon the whole, it must be best to interpret this of spiritual and mystical Jerusalem, and of the populousness of the church of Christ in the latter day.

(b) De Bello Jud. l. 5. c. 4. sect. 2. (c) Antiqu. l. 11. c. 3. sect. 10. (d) Apud Hudson in ib.

5. For I, saith the Lord, will be unto her a wall of fire round about,..... So that she needs no other wall to secure her, the power of God encompassing her about as the mountains did Jerusalem, Psa 125:2 and he being as a wall of fire to terrify and destroy her enemies; for our God is a consuming fire, Heb 12:29. Drusius thinks it is a metaphor taken from travellers in some countries, who kindle fires about their tents, to keep off lions, and other beasts of prey; and observes of lions particularly, that they are exceedingly terrified by fire; for which he refers to John Leo in his description of Africa; and Pliny makes (e) mention of several things that are terrifying to them, but especially fires, he says; and so Dr. Shaw (f), of late, speaking of the lions in Barbary, remarks, fire is what they are the most afraid of; yet, notwithstanding all the precautions of the Arabs in this respect, with others he takes notice of, it frequently happens that these ravenous beasts, outbraving all those terrors, will leap into the midst of an enclosure or fold, and drag from thence a sheep, or a goat; and Tavernier (g) tells a story, by which he thinks it appears to be a vulgar error that lions will not come near the fire; though the relation itself shows it to be not only a received opinion, but a common custom to light fires in the night, to preserve from lions: his story is,

"a party of Dutch soldiers, under the command of a serjeant, far advanced in the country (about the Cape of Good Hope), and night coming on, they made a great fire, as well to keep themselves from the lions, as to warm themselves, and so lay down to sleep round about it; being asleep, a lion seized one of the soldier's arms, which with difficulty was got out, after the lion was shot;''

but this seems to be the case, when these creatures are dreadfully hunger bitten; however, be it as it will, God is the sure and safe protection of his people; who went before the people of Israel in a pillar of a cloud by day, and in a pillar of fire by night, when they passed through a terrible wilderness, in which were beasts of prey; and surrounded Elisha with horses and chariots of fire, when the king of Syria sent a large host to take him; so that he could say, to encourage his servant, "they that be for us are more than they that be with them", Kg2 6:15 who seem to be angels; and the Jews (h) here interpret it of the family of God, his angels, made a wall to Jerusalem to preserve it; the cherubim and a flaming sword, set to keep the garden of Eden, were, according to Lactantius (i), a wall of fire about it; for (he says), when God cast man out of paradise, he walled it about with fire: but that was that man might not enter in; but here he himself is a wall of fire, that his people may be safe; hence they have no reason to fear the wrath of their enemies, the most fierce and furious, savage and cruel, comparable to lions, bears, &c.; for, if God is for them, on their side, and on all sides of them, who can be against them to any purpose? The Targum paraphrases it,

"my Word shall be unto her, saith the Lord, as a wall of fire encompassing her round about:''

and will be the glory in the midst of her: appear glorious in her, be glorified in her, and by her, and be her glory, and make her glorious; as the Lord does by granting his gracious presence with his church and people, in his word and ordinances; see Isa 4:1 Isa 60:13.

(e) Nat. Hist. l. 8. c. 16. (f) Travels, tom. 1. par. 3. c. 2. p. 172. (g) Travels through India, in Harris's Voyages and Travels, vol. 1. p. 848. (h) Pesikta Rabbati apud Yalkut in loc. (i) Institut. Divin. l. 2. c. 13.

6. Ho, ho,.... This word expresses a call and proclamation; and is doubled, as Kimchi observes, to confirm it; and so the Targum paraphrases it,

"proclaim to the dispersed:''

come forth, and flee from the land of the north, saith the Lord; that is, from Babylon, which lay north of Judea; see Jer 1:13 Jer 3:12 where many of the Jews continued, and did not return with the rest when they came up out of the captivity; and are therefore called to come forth from thence in haste; and figuratively designs, either the people of God that are among the men of the world, and are called to separate from them, and have no fellowship with there; or such as will be in mystical Babylon, a little before its destruction; and will be called out of it, lest they partake of her plagues; see Rev 18:4,

for I have spread you abroad as the four winds of the heaven, saith the Lord; meaning either the dispersion of the Jews in Babylon, and other countries; or of the people of God, being scattered up and down in the jurisdiction of Rome Papal; or the sense is, that it was his will and purpose, when they were come out of Babylon, that they should be spread in the several parts of the world, to support the cause of Christ, and strengthen his interest.

7. Deliver thyself, O Zion,.... Or make thy escape, you that belong to Mount Zion, the city of the living God, and ought to have your abode there, and not in Babylon: flee from thence,

that dwelleth with the daughter of Babylon; in any of the antichristian states, who are the daughters of Babylon, the mother of harlots, Rev 17:5 so it may be rendered, "that inhabits the daughter of Babylon" (k); dwells in any of the cities, towns, and villages, belonging to it.

(k) , , Sept.; "habitatrix filiae Babel", Pagninus, Montanus, Drusius; "vel inhabitans filiam Babel", De Dieu.

8. For thus saith the Lord of hosts,.... Christ, who is the true Jehovah, and Lord of armies, as appears from his being sent in the next clause:

After the glory; which is promised, Zac 2:5 so the Targum and Kimchi; or, "afterwards" shall be "the glory" (l); or a glorious time and state; that is, after God's people are brought out of mystical Babylon, when the Jews shall be converted, and the fulness of the Gentiles shall be brought in, then will be the latter day glory; and at the same time will be the fall and destruction of antichrist, and of the antichristian states, as follows:

hath he sent me unto the nations which spoiled you; the Chaldeans and Babylonians, who spoiled and carried captive the Jews; or the antichristian nations, which persecuted and wasted the people of God, the followers of the Lamb; but now Christ will be sent, and will come in a spiritual manner, and take vengeance on them; he will destroy antichrist with the breath of his mouth, and with the brightness of his coming; with the sharp sword going out of his mouth, Rev 19:15,

for he that toucheth you toucheth the apple of his eye; either his own eye, he hurts himself; or the eye of the Lord of hosts; "of mine eye", as some read it (m), as the Vulgate Latin version; which shows how near and dear the Lord's people are to him. The pupil or apple of the eye is a little aperture or perforation in the middle of the tunic or coat of the eye, called the uvea and iris, about which the iris forms a ring; and through this little opening the rays of light pass to the crystalline humour, to be formed on the retina or net, at the bottom of the eye. It is a very weak and tender part, and easily hurt with the least thing; and fitly describes the feeble state of Christ's people; and how soon and easily they may be disturbed, distressed, and hurt by their enemies: and as this is a principal part of the eye, and a part of a man's self, dear and valuable to him; so are the Lord's people parts, as it were, of himself; they are members of his body, closely united to him; and whatever injury is done to them he reckons as done to himself: "Saul, Saul, why persecutest thou me?" Act 9:5 and being highly esteemed by him, and having the strongest affection for them, he resents every affront given them, and will punish all that hurt them; and exceeding careful is he of them, to keep and preserve them from being hurt: "he kept him as the apple of his eye", Deu 32:10, which, being such an useful and tender part as it is, it is wonderfully provided for by nature against all events; besides the orbit in which it is placed; and the eyebrows, which prevent many nuisances; and the eyelids, which cover and defend it in sleep; and the fringes of hair on them, which break the too violent impressions of light, and keep off motes and flies; there are no less, than six tunics or coats about it (n), as so many preservatives of it: now, as the God of nature has taken so much care of this useful member of the human body, how much more careful and tender must we suppose the God of grace, and our merciful Redeemer and High Priest, to be over his dear people, parts of himself, redeemed by his blood, and designed and prepared for eternal glory and happiness; and how daring must such be who offer the least violence unto them; nor must they expect to escape his wrath and vengeance, that seek their hurt, and give them disturbance; see Psa 17:8 and as this may respect the Jews called out of Babylon in the two preceding verses Zac 2:6, it may be concluded that they were obedient to the divine call, though it is not recorded; it being not likely that God, who had so great a regard for them, would suffer them to continue there to their destruction; for it was about two years after this prophecy, in the fourth year of Darius, or the beginning of the fifth, that Babylon revolted from him, and was besieged twenty months by him, before he took it; and which he did at last by the stratagem of Zopyrus, one of his generals, when he beat down its walls and gates, and put to death three thousand of the inhabitants that were most guilty (o); but, before this, it is reasonable to suppose that the people of God, so dear unto him as is expressed, were called out from hence; as those of his people, equally dear to him, will be called out of mystical Babylon before its destruction; see Rev 18:4.

(l) "tandem erit gloria, aut postea erit gloria", De Dieu. (m) So in Siphre apud Galatin. de Arean. Cathol. Ver. l. 1. c. 8. (n) Vid. Chamber's Dictionary, in the word "Eye". (o) Vid. Prideaux's Connexion, par. 1. B. 3. p. 188, 189.

9. For, behold, I will shake mine hand upon them,.... The nations; either the Babylonian, or the antichristian states; meaning, that he would exert his power, and inflict punishment on them, and utterly destroy them; which would be done by the bare shaking of his hand:

and they shall be a spoil to their servants; as the Babylonians were to the Persians; not through Cyrus, which had been done; but through Darius, who took Babylon, after a siege of twenty months, and put great numbers to death; and all became a spoil to the Persians, who had been their servants: or the ten kings, that gave their kingdoms to the beast, and were subject to him; but now shall hate the whore, and eat her flesh; and all her riches and revenues shall be a spoil unto them, and be divided among them, Rev 17:12,

and ye shall know that the Lord of hosts hath sent me; either the Prophet Zechariah, that he was a true prophet, and had his mission from the Lord of hosts, as will appear by the accomplishment of these prophecies; or rather Christ, sent by God the Father; and who will be known and owned by the Jews, as well as by the Gentiles, to be the sent of God, when they shall be converted, and antichrist shall be destroyed. Kimchi refers this, and the following verse Zac 2:10, to the times of the Messiah.

10. Sing and rejoice, O daughter of Zion,.... Or, "congregation of Zion", as the Targum paraphrases it; the Jewish church, great numbers of that people being converted, and in a church state; or the whole Christian church at this time, consisting of Jews and Gentiles, who are called upon to rejoice and sing at the destruction of antichrist; see Rev 18:20 and because of the presence of God in the midst of them, as follows:

for, lo, I come; not in the flesh: this is not to be understood of the incarnation of Christ; or of his coming in human nature to dwell in the land of Judea; but of his spiritual coming in the latter day, to set up his kingdom in the world, in a more visible and glorious manner:

and I will dwell in the midst of thee, saith the Lord; the presence of Christ in his churches, and with his people, in attendance on his word and ordinances, will be very manifest and constant in the latter day.

11. And many nations shall be joined to the Lord in that day,.... The Gospel will be preached in all nations, and multitudes will be converted, and embrace and profess the Christian religion, and join themselves to the churches of Christ, which, in the New Testament, is expressed by being joined to the Lord, Act 5:13 see Jer 50:5,

and shall be my people; shall appear to be so, who before were not the people of God; did not profess themselves, and were not known to be, the people of God, though they secretly were in the counsel and covenant of God; but now, being called by grace, they become openly and manifestly his people, Pe1 2:10,

and I will dwell in the midst of thee; in the church, consisting of people of many nations, as well as of Jews:

and thou shall know that the Lord of hosts hath sent me unto thee; to the Jews, as well as to the Gentiles; See Gill on Zac 2:9.

12. And the Lord shall inherit Judah his portion in the holy land,.... The Lord's people is his portion, and the lot of his inheritance; whom he has chosen, and calls as such, whether they be Jews or Gentiles; but here it seems to mean the believing Jews; who, it is very likely, upon their conversion, will be returned to their own land, here called "the holy land"; because formerly here the Lord's holy people dwelt, his holy sanctuary was, and his holy worship and ordinances were attended on; and where now he will possess and enjoy his people, and favour them with communion with himself:

and shall choose Jerusalem again; after long trodden down of the Gentiles; as it formerly was a place of divine worship, so it shall be again; and which will be performed in it in a more spiritual and evangelical manner than ever; or it may respect the people of the Jews, who, being called by grace, this will be a kind of a renovation of their election, and an evidence of it; see Rom 11:26.

13. Be silent, O all flesh, before the Lord,.... Be filled with fear, awe, and astonishment, at the wonderful work of God; the destruction of antichrist; the conversion of the Jews, and the calling of the Gentiles: let them not open their mouths, or dare to say one word against it. The Targum interprets the words of the wicked, and paraphrases them thus,

"let all the wicked be consumed before the Lord;''

see Psa 104:35 and it seems to design the rest of the people, who will not be converted; called flesh, being not only frail and mortal, but corrupt and sinful; and so not able to contend with God, who is mighty in strength, and glorious in holiness, and a God doing wonders. A like phrase is in Hab 2:20,

for he is raised up out of his holy habitation: which is heaven, Isa 63:15 where he seemed to have been as it were asleep for many hundreds of years, even during the reign of antichrist; but now he will be as a man awaked out of his sleep, and will arise to take vengeance on his and his church's enemies, and to help them, and make them happy and glorious.

Next: Zechariah Chapter 3

JFB

THIRD VISION. The man with the measuring-line. (Zac 2:1-13)

man with a measuring-line--the same image to represent the same future fact as in Eze 40:3; 41, 42. The "man" is Messiah (see on Zac 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 Rev 11:1; Rev 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 (Zac 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 Num 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 (Est 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 Zac 2:4. Yet as a city needs some wall, I JEHOVAH will act as one of fire which none durst approach (Zac 9:8; Isa 26:1).

glory in the midst--not only a defense from foes outside, but a glory within (Isa 60:19; Rev 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 (Kg2 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 (Deu 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 (Zac 2:7-9). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Isa 48:20; Jer 50:8; Jer 51:6, Jer 51:45). 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.

7–8. 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, Psa 137:8; Isa 1:8).

After the glory--After restoring the "glory" (Zac 2:5; Isa 4:5; Rom 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 (Th2 1:7-10). Both offices manifest His glory (Pro 16:4).

toucheth . . . the apple of his eye--namely, of Jehovah's eye (Deu 32:10; Psa 17:8; Pro 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 Rut 1:13; Job 31:21; Isa 11:15; Isa 19:16; Act 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; Isa 61:1; Joh 10:36).

10. I will dwell in . . . midst of thee--primarily at Messiah's first advent (Psa 40:7; Joh 1:14; Col 2:9; Ti1 3:16); more fully at His second advent (Isa 40:10). So Zac 9:9, where see on Zac 9:9 (Isa 12:6; Eze 37:27; Zep 3:14). Meanwhile God dwells spiritually in His people (Co2 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 (Kg1 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 (Psa 102:15-16; Phi 2:10-11).

sent me unto thee--"unto thee" is here added to the same formula (Zac 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" (Zac 2:11) should lead the Jews to fear that their peculiar relation to Him (Deu 4:20; Deu 9:29; Deu 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 (Rom 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], (Psa 76:8-9).

he is raised up out of his holy habitation--that is, out of heaven (Deu 26:15; Ch2 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, Psa 50:1-2 ("Out of Zion"), Psa 50:3 (compare Hab 2:3), Psa 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.

Next: Zechariah Chapter 3