1 Then again lifting up my eyes I saw a roll in flight through the air.
And the Lord said to me, Take a great writing-board, and on it put down in common letters, Maher-shalal-hash-baz;
Now it came about in the fourth year of Jehoiakim, the son of Josiah, king of Judah, that this word came to Jeremiah from the Lord, saying, Take a book and put down in it all the words I have said to you against Israel and against Judah and against all the nations, from the day when my word came to you in the days of Josiah till this day. It may be that the people of Judah, hearing of all the evil which it is my purpose to do to them, will be turned, every man from his evil ways; so that they may have my forgiveness for their evil-doing and their sin. Then Jeremiah sent for Baruch, the son of Neriah; and Baruch took down from the mouth of Jeremiah all the words of the Lord which he had said to him, writing them in a book. And Jeremiah gave orders to Baruch, saying, I am shut up, and am not able to go into the house of the Lord: So you are to go, reading there from the book, which you have taken down from my mouth, the words of the Lord, in the hearing of the people in the Lord's house, on a day when they go without food, and in the hearing of all the men of Judah who have come out from their towns.
Then they went into the open square to the king; but the book they put away in the room of Elishama the scribe; and they gave the king an account of all the words. So the king sent Jehudi to get the book, and he took it from the room of Elishama the scribe. And Jehudi gave a reading of it in the hearing of the king and all the rulers who were by the king's side. Now the king was seated in the winter house, and a fire was burning in the fireplace in front of him. And it came about that whenever Jehudi, in his reading, had got through three or four divisions, the king, cutting them with his penknife, put them into the fire, till all the book was burned up in the fire which was burning in the fireplace. But they had no fear and gave no signs of grief, not the king or any of his servants, after hearing all these words.
Then after the book, in which Baruch had put down the words of Jeremiah, had been burned by the king, the word of the Lord came to Jeremiah, saying, Take another book and put down in it all the words which were in the first book, which Jehoiakim, king of Judah, put into the fire. And about Jehoiakim, king of Judah, you are to say, This is what the Lord has said: You have put this book into the fire, saying, Why have you put in it that the king of Babylon will certainly come, causing the destruction of this land and putting an end to every man and beast in it? For this reason the Lord has said of Jehoiakim, king of Judah, He will have no son to take his place on the seat of David: his dead body will be put out to undergo the heat of the day and the cold of the night. And I will send punishment on him and on his seed and on his servants for their evil-doing; I will send on them and on the people of Jerusalem and the men of Judah, all the evil which I said against them, but they did not give ear. Then Jeremiah took another book, and gave it to Baruch the scribe, the son of Neriah, who put down in it, from the mouth of Jeremiah, all the words of the book which had been burned in the fire by Jehoiakim, king of Judah: and in addition a number of other words of the same sort.
And looking, I saw a hand stretched out to me, and I saw the roll of a book in it; And he put it open before me, and it had writing on the front and on the back; words of grief and sorrow and trouble were recorded in it.
And I saw in the right hand of him who was seated on the high seat, a book with writing inside it and on the back, shut with seven stamps of wax. And I saw a strong angel saying in a loud voice, Who is able to make the book open, and to undo its stamps? And no one in heaven, or on the earth, or under the earth, was able to get the book open, or to see what was in it. And I was very sad, because there was no one able to get the book open or to see what was in it. And one of the rulers said to me, Do not be sad: see, the Lion of the tribe of Judah, the Root of David, has overcome, and has power to undo the book and its seven stamps. And I saw in the middle of the high seat and of the four beasts, and in the middle of the rulers, a Lamb in his place, which seemed as if it had been put to death, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. And he came and took it out of the right hand of him who was seated on the high seat. And when he had taken the book, the four beasts and the four and twenty rulers went down on their faces before the Lamb, having every one an instrument of music, and gold vessels full of perfumes, which are the prayers of the saints. And their voices are sounding in a new song, saying, It is right for you to take the book and to make it open: for you were put to death and have made an offering to God of your blood for men of every tribe, and language, and people, and nation, And have made them a kingdom and priests to our God, and they are ruling on the earth. And I saw, and there came to my ears the sound of a great number of angels round about the high seat and the beasts and the rulers; and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a great voice, It is right to give to the Lamb who was put to death, power and wealth and wisdom and strength and honour and glory and blessing. And to my ears came the voice of everything in heaven and on earth and under the earth and in the sea, and of all things which are in them, saying, To him who is seated on the high seat, and to the Lamb, may blessing and honour and glory and power be given for ever and ever. And the four beasts said, So be it. And the rulers went down on their faces and gave worship.
And he had in his hand a little open book: and he put his right foot on the sea, and his left on the earth;
And the voice came to me again from heaven, saying, Go, take the book which is open in the hand of the angel who has his place on the sea and on the earth. And I went to the angel, and said to him, Give me the little book. And he said to me: Put it in your mouth; and it will make your stomach bitter, but in your mouth it will be sweet as honey. And I took the little book out of the angel's hand and did as he said; and it was sweet as honey in my mouth: and when I had taken it, my stomach was made bitter. And they said to me, You are to give word again of what is coming in the future to the peoples and nations and languages and kings.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Zechariah 5
Commentary on Zechariah 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Zec 5:1-4. Sixth Vision. The Flying Roll. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea.
1. flying roll—of papyrus, or dressed skins, used for writing on when paper was not known. It was inscribed with the words of the curse (De 27:15-26; 28:15-68). Being written implied that its contents were beyond all escape or repeal (Eze 2:9). Its "flying" shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen (Zec 5:2). Being open to all, none could say in excuse he knew not the law and the curses of disobedience. As the previous visions intimated God's favor in restoring the Jewish state, so this vision announces judgment, intimating that God, notwithstanding His favor, did not approve of their sins. Being written on both sides, "on this and on that side" (Zec 5:3) [Vatablus] connects it with the two tables of the law (Ex 32:15), and implies its comprehensiveness. One side denounced "him that sweareth falsely (Zec 5:4) by God's name," according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbor.
2. length … twenty cubits … breadth … ten cubits—thirty feet by fifteen, the dimensions of the temple porch (1Ki 6:3), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies the great number of the curses contained. The Hebrew for "roll" or "volume" is used of the law (Ps 40:7).
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 (Ro 2:15).
cut off—literally, "cleared away."
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, Ge 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.
according to it—according as it is written.
4. The "theft" immediately meant is similar sacrilege to that complained of in Ne 13:10; Mal 3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with God's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Mal 3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see Pr 30:9).
enter … the house—In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure.
consume … timber … stones—not leaving a vestige of it. So the "stones" and "timber" of the house of a leper (type of the sinner) were to be utterly removed (Le 14:15; compare 1Ki 18:38).
Zec 5:5-11. Seventh Vision. The Woman in the Ephah. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements.
The ephah is the Hebrew dry measure containing about a bushel, or seven and a half gallons. Alluding to the previous vision as to theft and perjury: the ephah which, by falsification of the measure, they made the instrument of defrauding, shall be made the instrument of their punishment [Grotius]. Compare "this is their resemblance" (Zec 5:6), that is, this is a representation of what the Jews have done, and what they shall suffer. Their total dispersion ("the land of Shinar" being the emblem of the various Gentile lands of their present dispersion) is herein fortetold, when the measure (to which the ephah alludes) of their sins should be full. The former vision denounces judgment on individuals; this one, on the whole state: but enigmatically, not to discourage their present building [Pembellus]. Rather, the vision is consolatory after the preceding one [Calvin]. Idolatry and its kindred sins, covetousness and fraud (denounced in the vision of the roll), shall be removed far out of the Holy Land to their own congenial soil, never to return (so Zec 3:9; Isa 27:9; 52:1; 60:21; Jer 50:20; Zep 3:13). For more than two thousand years, ever since the Babylonian exile, the Jews have been free from idolatry; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ.
5. went forth—The interpreting angel had withdrawn after the vision of the roll to receive a fresh revelation from the Divine Angel to communicate to the prophet.
6. This is their resemblance—literally, "eye" (compare Eze 1:4, 5, 16). Hengstenberg translates, "Their (the people's) eye" was all directed to evil. But English Version is better. "This is the appearance (that is, an image) of the Jews in all the land" (not as English Version, "in all the earth"), that is, of the wicked Jews.
This—Here used of what was within the ephah, not the ephah itself.
7. lifted up—The cover is lifted off the ephah to let the prophet see the female personification of "wickedness" within, about to be removed from Judea. The cover being "of lead," implies that the "woman" cannot escape from the ponderous load which presses her down.
talent—literally, "a round piece": hence a talent, a weight of one hundred twenty-five pounds troy.
woman—for comparison of "wickedness" to a woman, Pr 2:16; 5:3, 4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.
8. wickedness—literally, "the wickedness": implying wickedness in its peculiar development. Compare "the man of sin," 2Th 2:3.
cast it—that is, her, Wickedness, who had moved more freely while the heavy lid was partially lifted off.
weight—literally, "stone," that is, round mass.
9. The agents to carry away the "woman" are, consistently with the image, "women." God makes the wicked themselves the agents of punishing and removing wickedness. "Two" are employed, as one is not enough to carry such a load [Maurer]. Or, the Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judah [Henderson]. As two "anointed ones" (Zec 4:14) stand by the Lord as His ministers, so two winged women execute His purpose here in removing the embodiment of "wickedness": answering to the "mystery of iniquity" (the Septuagint here in Zechariah uses the same words as Paul and "the man of sin," whom the Lord shall destroy with the spirit of His mouth and the brightness of His coming, 2Th 2:3, 7, 8). Their "wings" express velocity. The "stork" has long and wide wings, for which reason it is specified; also it is a migratory bird. The "wind" helps the rapid motion of the wings. The being "lifted up between heaven and earth" implies open execution of the judgment before the eyes of all. As the "woman" here is removed to Babylon as her own dwelling, so the woman in the Apocalypse of St. John is Babylon (Re 17:3-5).
11. To build … house in … Shinar—Babylonia (Ge 10:10), the capital of the God-opposed world kingdoms, and so representing in general the seat of irreligion. As the "building of houses" in Babylon (Jer 29:5, 28) by the Jews themselves expressed their long exile there, so the building of an house for "wickedness" there implies its permanent stay.
set … upon her own base—fixed there as in its proper place. "Wickedness" being cast out of Judah, shall for ever dwell with the antichristian apostates (of whom Babylon is the type), who shall reap the fruit of it, which they deserve.