Zechariah · Chapter 2

V. 1. With a line-Ready and prepared to lay out the platform of Jerusalem.

Verse 1. 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.

Verses 1-5. I lifted up mine eyes, &c., and behold a man — An angel in the form of a man, probably representing Nehemiah, under whose direction the wall was rebuilt, according to the ancient line marked out by the ruins. See Nehemiah 3., &c, &c. And the angel that talked with me went forth — Went away from me, as if he had performed his commission in regard to me, and was to commune with me no longer. And another angel went out to meet him — But, as he was going away, I saw another angel meet him. This appears to have been an angel sent with fresh commands, from the superior personage among the myrtle-trees, to the angel who communed with the prophet. And said, Run, speak to this young man — Hasten with all diligence, and communicate to the young and inexperienced prophet what will check his fears, and encourage him to proceed in the execution of his prophetic office. Saying, Jerusalem — Which hath so long lain in ruins, and seemed to be in a hopeless state, shall be inhabited as towns, &c. — Shall overflow with inhabitants, who shall occupy spaces beyond the circuit of the walls: that is, its inhabitants will multiply so fast, that the houses within the walls will not be able to contain them, and they will be obliged to seek habitations in the neighbouring country in villages, which shall be of as great extent as towns, which, although without walls, shall be safe and secure against the attacks of enemies; their own multitude of men being a sufficient defence to them. And their cattle will increase in proportion. That this was a fact with regard to Jerusalem, see Josephus, De Bell. Jud., lib. 5. chap. 4, where we learn that “the city, overflowing with its number of inhabitants, by degrees extended itself beyond its walls;” and that Herod Agrippa fortified the new part called Bezetha. For I, saith the Lord, will be unto her a wall of fire — Which cannot be scaled or undermined, as it would soon consume any that might attempt to do the one or the other. Thus, in regard to her inhabiting without walls, God engages to secure her as effectually as if she were surrounded with a wall of fire. “The image is most sublime, and expresses very strongly the protection of God. It must have reminded the Jews of the pillar of fire by which God directed and defended their ancestors.” — Newcome. He says, Round about, to signify that no part should be left unguarded, or open to the enemy. And will be the glory in the midst of her — My presence and favour shall render her glorious. He alludes to the symbol of the divine presence in the holy of holies. Observe, reader, those that have Jehovah for their God have him for their glory: and they that have him in the midst of them have glory in the midst of them. And all those persons and places that have God 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, Isaiah 4:5. This prophecy was fulfilled in part in that 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 had been brought, and how long it was before it recovered itself. But it was to have its full accomplishment in the gospel church, which is extended far, like towns without walls, by the admission of the Gentiles into it; and which hath the Son of God, and God himself, for its prince and protector.

Verse 1. Behold, a man with a measuring line. A young man, as in ver. 4; an angel in the form of a man, come to measure the streets, the wall, and temple of Jerusalem, as architects do before they build.

1, 2. A man with a measuring line — An expansion of the promise in Zechariah 1:16. The man is distinct from the interpreting angel; he is left undefined, because his personality is unimportant; his act alone is of significance. Again the prophet seeks an explanation. Whither goest thou? — In the other visions the prophet addresses himself to the interpreting angel, here to the man with the measuring line. The interpreter appears after the man has given the desired information. To measure Jerusalem — To determine the extent of the city. Verses 4, 5 suggest that it was for the purpose of determining the location of the walls, which were still in ruins in the days of Zechariah.

V. 2. To measure-To take the exact dimensions of it, that it may answer God’s promise, and be capable to receive its inhabitants. Jerusalem-The city which was to be built hereafter.

Verses 1-5. I lifted up mine eyes, &c., and behold a man — An angel in the form of a man, probably representing Nehemiah, under whose direction the wall was rebuilt, according to the ancient line marked out by the ruins. See Nehemiah 3., &c, &c. And the angel that talked with me went forth — Went away from me, as if he had performed his commission in regard to me, and was to commune with me no longer. And another angel went out to meet him — But, as he was going away, I saw another angel meet him. This appears to have been an angel sent with fresh commands, from the superior personage among the myrtle-trees, to the angel who communed with the prophet. And said, Run, speak to this young man — Hasten with all diligence, and communicate to the young and inexperienced prophet what will check his fears, and encourage him to proceed in the execution of his prophetic office. Saying, Jerusalem — Which hath so long lain in ruins, and seemed to be in a hopeless state, shall be inhabited as towns, &c. — Shall overflow with inhabitants, who shall occupy spaces beyond the circuit of the walls: that is, its inhabitants will multiply so fast, that the houses within the walls will not be able to contain them, and they will be obliged to seek habitations in the neighbouring country in villages, which shall be of as great extent as towns, which, although without walls, shall be safe and secure against the attacks of enemies; their own multitude of men being a sufficient defence to them. And their cattle will increase in proportion. That this was a fact with regard to Jerusalem, see Josephus, De Bell. Jud., lib. 5. chap. 4, where we learn that “the city, overflowing with its number of inhabitants, by degrees extended itself beyond its walls;” and that Herod Agrippa fortified the new part called Bezetha. For I, saith the Lord, will be unto her a wall of fire — Which cannot be scaled or undermined, as it would soon consume any that might attempt to do the one or the other. Thus, in regard to her inhabiting without walls, God engages to secure her as effectually as if she were surrounded with a wall of fire. “The image is most sublime, and expresses very strongly the protection of God. It must have reminded the Jews of the pillar of fire by which God directed and defended their ancestors.” — Newcome. He says, Round about, to signify that no part should be left unguarded, or open to the enemy. And will be the glory in the midst of her — My presence and favour shall render her glorious. He alludes to the symbol of the divine presence in the holy of holies. Observe, reader, those that have Jehovah for their God have him for their glory: and they that have him in the midst of them have glory in the midst of them. And all those persons and places that have God 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, Isaiah 4:5. This prophecy was fulfilled in part in that 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 had been brought, and how long it was before it recovered itself. But it was to have its full accomplishment in the gospel church, which is extended far, like towns without walls, by the admission of the Gentiles into it; and which hath the Son of God, and God himself, for its prince and protector.

1, 2. A man with a measuring line — An expansion of the promise in Zechariah 1:16. The man is distinct from the interpreting angel; he is left undefined, because his personality is unimportant; his act alone is of significance. Again the prophet seeks an explanation. Whither goest thou? — In the other visions the prophet addresses himself to the interpreting angel, here to the man with the measuring line. The interpreter appears after the man has given the desired information. To measure Jerusalem — To determine the extent of the city. Verses 4, 5 suggest that it was for the purpose of determining the location of the walls, which were still in ruins in the days of Zechariah.

V. 3. The angel-Christ, who had so long talked with Zechariah. Went forth-From the midst of the myrtle-trees.

Verses 1-5. I lifted up mine eyes, &c., and behold a man — An angel in the form of a man, probably representing Nehemiah, under whose direction the wall was rebuilt, according to the ancient line marked out by the ruins. See Nehemiah 3., &c, &c. And the angel that talked with me went forth — Went away from me, as if he had performed his commission in regard to me, and was to commune with me no longer. And another angel went out to meet him — But, as he was going away, I saw another angel meet him. This appears to have been an angel sent with fresh commands, from the superior personage among the myrtle-trees, to the angel who communed with the prophet. And said, Run, speak to this young man — Hasten with all diligence, and communicate to the young and inexperienced prophet what will check his fears, and encourage him to proceed in the execution of his prophetic office. Saying, Jerusalem — Which hath so long lain in ruins, and seemed to be in a hopeless state, shall be inhabited as towns, &c. — Shall overflow with inhabitants, who shall occupy spaces beyond the circuit of the walls: that is, its inhabitants will multiply so fast, that the houses within the walls will not be able to contain them, and they will be obliged to seek habitations in the neighbouring country in villages, which shall be of as great extent as towns, which, although without walls, shall be safe and secure against the attacks of enemies; their own multitude of men being a sufficient defence to them. And their cattle will increase in proportion. That this was a fact with regard to Jerusalem, see Josephus, De Bell. Jud., lib. 5. chap. 4, where we learn that “the city, overflowing with its number of inhabitants, by degrees extended itself beyond its walls;” and that Herod Agrippa fortified the new part called Bezetha. For I, saith the Lord, will be unto her a wall of fire — Which cannot be scaled or undermined, as it would soon consume any that might attempt to do the one or the other. Thus, in regard to her inhabiting without walls, God engages to secure her as effectually as if she were surrounded with a wall of fire. “The image is most sublime, and expresses very strongly the protection of God. It must have reminded the Jews of the pillar of fire by which God directed and defended their ancestors.” — Newcome. He says, Round about, to signify that no part should be left unguarded, or open to the enemy. And will be the glory in the midst of her — My presence and favour shall render her glorious. He alludes to the symbol of the divine presence in the holy of holies. Observe, reader, those that have Jehovah for their God have him for their glory: and they that have him in the midst of them have glory in the midst of them. And all those persons and places that have God 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, Isaiah 4:5. This prophecy was fulfilled in part in that 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 had been brought, and how long it was before it recovered itself. But it was to have its full accomplishment in the gospel church, which is extended far, like towns without walls, by the admission of the Gentiles into it; and which hath the Son of God, and God himself, for its prince and protector.

3. Now the interpreting angel appears upon the scene. Went forth — The same verb is translated in the next clause “went out.” This raises the question, whence did the one or the other go forth? For the first verb LXX. reads “stood”; that is, beside the prophet. If the present Hebrew text is retained we must think of the angel as stepping forward from the place where he stood beside the prophet, or from the background to which he had retired after he had interpreted the preceding vision. As he stood forth he was met by another angel who came upon the scene from the opposite direction. This thought is implied also in the reading of LXX. To express the thought more clearly verse 3 might be translated, “And, behold, the angel that talked with me stood forth, and another angel came forth to meet him.” Less natural is the interpretation which makes the interpreting angel come upon the scene from the presence of Jehovah with a new message for the prophet, when he is met by the other angel.

V. 4. And he said-Christ to that angel who came to meet him. Run-Hasten and tell Zechariah. As towns-The suburbs of it shall be as towns unwalled, for extent and for safety.

Verse 4. Run, speak to this young man] Nehemiah must have been a young man when he was [Persian] 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 v. iv. 2, “The city, overflowing with inhabitants, by degrees extended itself beyond its walls.”

Verses 1-5. I lifted up mine eyes, &c., and behold a man — An angel in the form of a man, probably representing Nehemiah, under whose direction the wall was rebuilt, according to the ancient line marked out by the ruins. See Nehemiah 3., &c, &c. And the angel that talked with me went forth — Went away from me, as if he had performed his commission in regard to me, and was to commune with me no longer. And another angel went out to meet him — But, as he was going away, I saw another angel meet him. This appears to have been an angel sent with fresh commands, from the superior personage among the myrtle-trees, to the angel who communed with the prophet. And said, Run, speak to this young man — Hasten with all diligence, and communicate to the young and inexperienced prophet what will check his fears, and encourage him to proceed in the execution of his prophetic office. Saying, Jerusalem — Which hath so long lain in ruins, and seemed to be in a hopeless state, shall be inhabited as towns, &c. — Shall overflow with inhabitants, who shall occupy spaces beyond the circuit of the walls: that is, its inhabitants will multiply so fast, that the houses within the walls will not be able to contain them, and they will be obliged to seek habitations in the neighbouring country in villages, which shall be of as great extent as towns, which, although without walls, shall be safe and secure against the attacks of enemies; their own multitude of men being a sufficient defence to them. And their cattle will increase in proportion. That this was a fact with regard to Jerusalem, see Josephus, De Bell. Jud., lib. 5. chap. 4, where we learn that “the city, overflowing with its number of inhabitants, by degrees extended itself beyond its walls;” and that Herod Agrippa fortified the new part called Bezetha. For I, saith the Lord, will be unto her a wall of fire — Which cannot be scaled or undermined, as it would soon consume any that might attempt to do the one or the other. Thus, in regard to her inhabiting without walls, God engages to secure her as effectually as if she were surrounded with a wall of fire. “The image is most sublime, and expresses very strongly the protection of God. It must have reminded the Jews of the pillar of fire by which God directed and defended their ancestors.” — Newcome. He says, Round about, to signify that no part should be left unguarded, or open to the enemy. And will be the glory in the midst of her — My presence and favour shall render her glorious. He alludes to the symbol of the divine presence in the holy of holies. Observe, reader, those that have Jehovah for their God have him for their glory: and they that have him in the midst of them have glory in the midst of them. And all those persons and places that have God 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, Isaiah 4:5. This prophecy was fulfilled in part in that 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 had been brought, and how long it was before it recovered itself. But it was to have its full accomplishment in the gospel church, which is extended far, like towns without walls, by the admission of the Gentiles into it; and which hath the Son of God, and God himself, for its prince and protector.

Ver. 4. Jerusalem shall be inhabited, as towns or villages, without walls. The husbandman must live on his farm, but merchants and artisans prefer cities, for the comfort and conveniences of life. As the population encrease, they become too crowded to live within the walls, and are obliged to build suburbs. Thus Bethany, Bethpage, and other villages, surrounded the city of Jerusalem.

4, 5. And said unto him — The interpreting angel is the speaker. The other angel becomes his servant, so that he himself may remain with the prophet, whose guide and interpreter he is to be throughout the entire series of visions. Run, speak to this young man — Not to the prophet, but to the man with the measuring line, who meanwhile had gone to his task. The messenger is exhorted to run, so that the man may be stopped quickly, for his efforts are wasted. As towns without walls — The new Jerusalem will not be like the capital of the pre-exilic kingdom; it cannot be measured, nor confined within walls; it will resemble rather a wide-open country, covered with towns and villages. This extension becomes necessary as a result of the wonderful increase in the number of inhabitants and their possessions (Isaiah 49:19, 20; Ezekiel 38:11), all of which will be an evidence of the restored favor of Jehovah.

The absence of walls might be distressing to some, for it would seem to expose them to hostile attacks, but there need be no fear, for the protection granted to the new city will be superior to anything that could be offered even by the strongest wall; Jehovah himself will be round about her (compare Psalm 125:1, 2). A wall of fire — A defense of fire that will consume everyone who dares to come near it (Isaiah 26:1; 33:20). The glory in the midst of her — Jehovah will manifest himself in all his glory, so that the whole city will be filled with it.

The vision is followed by an exhortation addressed to the Jews who are still in exile, to prepare for a return, for Jehovah is about to manifest himself in mercy and power. Some consider the verses a part of the account of the vision. The interpreting angel is thought to have uttered the words in the hearing of the prophet, so that the latter might pass them on. It seems more natural, however, to suppose that the vision closes with verse 5, and that verses 6-13 are an expansion of the vision by the prophet (compare Amos 8:4ff.; 9:2ff.). He has seen the glories of the future; now he thinks of the exiles still far from home, and to them he addresses this message of hope; they too will share, and that speedily, in the promised glory.

V. 5. The glory-My presence and favour shall make her glorious.

Verse 5. I—will be unto her a wall of fire] Her safety shall consist in my defence. 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.

Verses 1-5. I lifted up mine eyes, &c., and behold a man — An angel in the form of a man, probably representing Nehemiah, under whose direction the wall was rebuilt, according to the ancient line marked out by the ruins. See Nehemiah 3., &c, &c. And the angel that talked with me went forth — Went away from me, as if he had performed his commission in regard to me, and was to commune with me no longer. And another angel went out to meet him — But, as he was going away, I saw another angel meet him. This appears to have been an angel sent with fresh commands, from the superior personage among the myrtle-trees, to the angel who communed with the prophet. And said, Run, speak to this young man — Hasten with all diligence, and communicate to the young and inexperienced prophet what will check his fears, and encourage him to proceed in the execution of his prophetic office. Saying, Jerusalem — Which hath so long lain in ruins, and seemed to be in a hopeless state, shall be inhabited as towns, &c. — Shall overflow with inhabitants, who shall occupy spaces beyond the circuit of the walls: that is, its inhabitants will multiply so fast, that the houses within the walls will not be able to contain them, and they will be obliged to seek habitations in the neighbouring country in villages, which shall be of as great extent as towns, which, although without walls, shall be safe and secure against the attacks of enemies; their own multitude of men being a sufficient defence to them. And their cattle will increase in proportion. That this was a fact with regard to Jerusalem, see Josephus, De Bell. Jud., lib. 5. chap. 4, where we learn that “the city, overflowing with its number of inhabitants, by degrees extended itself beyond its walls;” and that Herod Agrippa fortified the new part called Bezetha. For I, saith the Lord, will be unto her a wall of fire — Which cannot be scaled or undermined, as it would soon consume any that might attempt to do the one or the other. Thus, in regard to her inhabiting without walls, God engages to secure her as effectually as if she were surrounded with a wall of fire. “The image is most sublime, and expresses very strongly the protection of God. It must have reminded the Jews of the pillar of fire by which God directed and defended their ancestors.” — Newcome. He says, Round about, to signify that no part should be left unguarded, or open to the enemy. And will be the glory in the midst of her — My presence and favour shall render her glorious. He alludes to the symbol of the divine presence in the holy of holies. Observe, reader, those that have Jehovah for their God have him for their glory: and they that have him in the midst of them have glory in the midst of them. And all those persons and places that have God 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, Isaiah 4:5. This prophecy was fulfilled in part in that 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 had been brought, and how long it was before it recovered itself. But it was to have its full accomplishment in the gospel church, which is extended far, like towns without walls, by the admission of the Gentiles into it; and which hath the Son of God, and God himself, for its prince and protector.

Ver. 5. The Lord will be to her a wall of fire. Chaldaic, as a wall of fire. This means the defence of angels, hovering around the city. Elisha saw Samaria surrounded with horses of fire, and chariots of fire. 2 Kings 6:17 2 Kings

4, 5. And said unto him — The interpreting angel is the speaker. The other angel becomes his servant, so that he himself may remain with the prophet, whose guide and interpreter he is to be throughout the entire series of visions. Run, speak to this young man — Not to the prophet, but to the man with the measuring line, who meanwhile had gone to his task. The messenger is exhorted to run, so that the man may be stopped quickly, for his efforts are wasted. As towns without walls — The new Jerusalem will not be like the capital of the pre-exilic kingdom; it cannot be measured, nor confined within walls; it will resemble rather a wide-open country, covered with towns and villages. This extension becomes necessary as a result of the wonderful increase in the number of inhabitants and their possessions (Isaiah 49:19, 20; Ezekiel 38:11), all of which will be an evidence of the restored favor of Jehovah.

The absence of walls might be distressing to some, for it would seem to expose them to hostile attacks, but there need be no fear, for the protection granted to the new city will be superior to anything that could be offered even by the strongest wall; Jehovah himself will be round about her (compare Psalm 125:1, 2). A wall of fire — A defense of fire that will consume everyone who dares to come near it (Isaiah 26:1; 33:20). The glory in the midst of her — Jehovah will manifest himself in all his glory, so that the whole city will be filled with it.

The vision is followed by an exhortation addressed to the Jews who are still in exile, to prepare for a return, for Jehovah is about to manifest himself in mercy and power. Some consider the verses a part of the account of the vision. The interpreting angel is thought to have uttered the words in the hearing of the prophet, so that the latter might pass them on. It seems more natural, however, to suppose that the vision closes with verse 5, and that verses 6-13 are an expansion of the vision by the prophet (compare Amos 8:4ff.; 9:2ff.). He has seen the glories of the future; now he thinks of the exiles still far from home, and to them he addresses this message of hope; they too will share, and that speedily, in the promised glory.

V. 6. Ho, ho-Ye sleepy Jews. Come forth-Come out from your prisons. Flee-Make all the haste you can. From the land-Babylon, which lay north of Canaan. For I have spread you abroad-As I executed my threats in scattering you, so I will perform my promise, and gather you.

Verse 6. Flee from the land of the north] From Chaldee, Persia, and Babylon, where several of the Jews still remained. See Zechariah 2:7.

Verses 6-9. Ho, Ho! — Ye sleepy Jews, come forth — Come out from your prisons; and flee — Make all the haste you can, from the land of the north — From Chaldea, and Babylon, the chief city of it, which lay northward of Judea. The Jews, who still remained in those parts, are here exhorted to return with all speed from them, for a reason assigned, verse 9. For I have spread you abroad — As I executed my threats in scattering you, and your brethren of the ten tribes, all over the world; so, in due time, I will gather you from your several dispersions, of which your present restoration from Babylon shall be an earnest. Deliver thyself, O Zion, &c. — O ye citizens of Zion, that still dwell in Babylon, make haste to come out from thence. For after the glory hath he sent me unto the nations which spoiled you — After that he is become your glory, saith the angel, I am to avenge you of your enemies. Or, the words may be considered as spoken by the prophet, and then the sense is, (as the Chaldee explains it,) “After I have given you the promise of restoring Jerusalem to such a glorious state, I (the Prophet Zechariah) am sent to execute God’s judgments, that is, to foretel that they shall be executed, upon the Chaldeans, who spoiled you of your wealth and ornaments. For he that toucheth you, &c. — God is very sensible of every injury offered to his people. See Psalm 105:15. It is like hurting the eye, which is the most tender and sensible part of the body: compare Psalm 17:8. And though he made the Babylonians instruments of his vengeance, yet now he will call them to an account for exceeding their commission.” — Lowth. See note on Zechariah 1:15. For behold, I will shake my hand upon, or over them, &c. — Namely, the nation that doth violence to my people, meaning chiefly the Babylonians. And they shall be a spoil to their servants — They shall be spoiled by, or become subject to, those to whom they were superior, and who were their servants. This seems to be a prediction of some new calamity to be brought upon the Babylonians. And accordingly we find from history, that, very soon after this time, the Babylonians revolting from Darius, he marched against Babylon with a great army; and having, after a siege of twenty months, made himself master of it, beat down its walls, put 3,000 of its principal inhabitants to death, and made captives, or slaves, of a great number. Before Cyrus, the Persians were subject to the Babylonians, and therefore are here called their servants. And ye shall know that the Lord of hosts hath sent me — These words are a continuation of the prophet’s speech: as if he had said, When this judgment is executed upon the Chaldeans, it will be an undoubted sign and proof of the truth of my mission. Compare Ezekiel 33:33.

6:17. Isaiah 4:5. The gentiles had similar ideas of celestial guardians. Athens was placed under the supervision of the blue-eyed Pallas. While Alexander the great was besieging Tyre, the jews having failed to supply him with provisions, he marched to punish their perfidy. Jaddua, the highpriest, prudently went out to meet him in his robes. Alexander prostrated at his feet. Being admonished by his generals on the impropriety of his conduct, he replied that he had seen one like him in a dream before he left Greece, and that he had promised to give him the keys of Asia.— Josephus. God was in this instance a wall of fire about Jerusalem, for his glory dwelt on the mercyseat.

Ver. 6. Flee from the land of the north. Profit by the decree of Cyrus, for it would seem that the princes of the Medes began to repent for letting them go.

6. Ho, ho — The Hebrew word is translated also “woe” or “alas”; it is more than a call to attention; it always expresses a feeling of pain on the part of the speaker, arising from compassion with those who are addressed. Flee — The time of restoration has come, when Jehovah will send judgment upon their present abode. The land of the north — Babylonia, the land of exile (verse 7; compare Jeremiah 3:12, 18; 23:8; see on Joel 2:20). I have spread you abroad as the four winds of the heaven — The more important of the numerous interpretations suggested for these words are: (1) Spread out=scatter (in exile), as the four winds=to the four winds, that is, in every direction; the whole clause referring to the past judgment upon the Jews, by which they were scattered in every direction; now the prophet urges them to return from these places. This interpretation would make the land of the north, as the land of exile, practically equivalent to the four winds of heaven, an identification which may not be altogether impossible, but which is highly improbable. Another objection is the presence of the preposition as, which cannot be used in the sense of to (compare Ezekiel 17:21; LXX. reads “from”; see below).

(2) On the assumption that the present text is correct, a more satisfactory interpretation, which retains the natural meaning of the words, regards the tense as the so-called prophetic perfect, used by the prophet because he “so transposes himself in imagination into the future that he describes the future event as if it had been already seen or heard by him” (G.-K., 106n). With this interpretation the clause supplies the reason for the appeal. The people are to flee because Jehovah does not want them to perish with their captors; he has decreed to make of them a great nation, whose influence will be felt everywhere, just as the winds of heaven blow in every direction. LXX. offers a slightly different reading, which suits the context very well, “for I will gather you from the four winds of heaven,” that is, from every direction; a promise found frequently in the Old Testament. The beginning is to be made in Babylon.

The appeal is repeated in verse 7 in a slightly different form. Zion — Understood ordinarily as a vocative, equivalent to inhabitant of Zion; applied here to those who still dwell in the land of exile, called in verse 10 “daughter of Zion.” LXX. takes “Zion” as an accusative of direction — to Zion; the whole clause, “escape to Zion.” If “to Zion” is read with LXX., verse 7 carries further the thought of verse 6. The exiles are to escape from Babylon to Zion. This translation necessitates a change in the verb forms of verse 7, which are in the feminine singular; if they are co-ordinated with “flee” in verse 6 the masculine plural must be read. Since the common translation does not require any change, it should probably be retained. With the daughter of Babylon — Among the inhabitants of Babylon. If interpreted like the common phrase daughter of Zion, the phrase used here might mean either the city of Babylon without its inhabitants (compare Lamentations 2:8), or the inhabitants without the city (compare Micah 4:10), or the city including its inhabitants (so most frequently); here the emphasis seems to be on dwelling among the inhabitants.

V. 7. Deliver thyself-Accept of thy deliverance.

Verses 6-9. Ho, Ho! — Ye sleepy Jews, come forth — Come out from your prisons; and flee — Make all the haste you can, from the land of the north — From Chaldea, and Babylon, the chief city of it, which lay northward of Judea. The Jews, who still remained in those parts, are here exhorted to return with all speed from them, for a reason assigned, verse 9. For I have spread you abroad — As I executed my threats in scattering you, and your brethren of the ten tribes, all over the world; so, in due time, I will gather you from your several dispersions, of which your present restoration from Babylon shall be an earnest. Deliver thyself, O Zion, &c. — O ye citizens of Zion, that still dwell in Babylon, make haste to come out from thence. For after the glory hath he sent me unto the nations which spoiled you — After that he is become your glory, saith the angel, I am to avenge you of your enemies. Or, the words may be considered as spoken by the prophet, and then the sense is, (as the Chaldee explains it,) “After I have given you the promise of restoring Jerusalem to such a glorious state, I (the Prophet Zechariah) am sent to execute God’s judgments, that is, to foretel that they shall be executed, upon the Chaldeans, who spoiled you of your wealth and ornaments. For he that toucheth you, &c. — God is very sensible of every injury offered to his people. See Psalm 105:15. It is like hurting the eye, which is the most tender and sensible part of the body: compare Psalm 17:8. And though he made the Babylonians instruments of his vengeance, yet now he will call them to an account for exceeding their commission.” — Lowth. See note on Zechariah 1:15. For behold, I will shake my hand upon, or over them, &c. — Namely, the nation that doth violence to my people, meaning chiefly the Babylonians. And they shall be a spoil to their servants — They shall be spoiled by, or become subject to, those to whom they were superior, and who were their servants. This seems to be a prediction of some new calamity to be brought upon the Babylonians. And accordingly we find from history, that, very soon after this time, the Babylonians revolting from Darius, he marched against Babylon with a great army; and having, after a siege of twenty months, made himself master of it, beat down its walls, put 3,000 of its principal inhabitants to death, and made captives, or slaves, of a great number. Before Cyrus, the Persians were subject to the Babylonians, and therefore are here called their servants. And ye shall know that the Lord of hosts hath sent me — These words are a continuation of the prophet’s speech: as if he had said, When this judgment is executed upon the Chaldeans, it will be an undoubted sign and proof of the truth of my mission. Compare Ezekiel 33:33.

V. 8. After the glory-After that he is become your glory, I am to avenge you of your enemies.

Verse 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:—

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.

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 dwbk rja 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, &c.

“In confirmation of my view of the eighth verse, I think Exodus 33:18-23 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 rja achar. Now as this was a fulfilment of Moses’s request, who entreated to behold the glory, it follows that this rja 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.] wny[ tbbb 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 minature, 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?

Verses 6-9. Ho, Ho! — Ye sleepy Jews, come forth — Come out from your prisons; and flee — Make all the haste you can, from the land of the north — From Chaldea, and Babylon, the chief city of it, which lay northward of Judea. The Jews, who still remained in those parts, are here exhorted to return with all speed from them, for a reason assigned, verse 9. For I have spread you abroad — As I executed my threats in scattering you, and your brethren of the ten tribes, all over the world; so, in due time, I will gather you from your several dispersions, of which your present restoration from Babylon shall be an earnest. Deliver thyself, O Zion, &c. — O ye citizens of Zion, that still dwell in Babylon, make haste to come out from thence. For after the glory hath he sent me unto the nations which spoiled you — After that he is become your glory, saith the angel, I am to avenge you of your enemies. Or, the words may be considered as spoken by the prophet, and then the sense is, (as the Chaldee explains it,) “After I have given you the promise of restoring Jerusalem to such a glorious state, I (the Prophet Zechariah) am sent to execute God’s judgments, that is, to foretel that they shall be executed, upon the Chaldeans, who spoiled you of your wealth and ornaments. For he that toucheth you, &c. — God is very sensible of every injury offered to his people. See Psalm 105:15. It is like hurting the eye, which is the most tender and sensible part of the body: compare Psalm 17:8. And though he made the Babylonians instruments of his vengeance, yet now he will call them to an account for exceeding their commission.” — Lowth. See note on Zechariah 1:15. For behold, I will shake my hand upon, or over them, &c. — Namely, the nation that doth violence to my people, meaning chiefly the Babylonians. And they shall be a spoil to their servants — They shall be spoiled by, or become subject to, those to whom they were superior, and who were their servants. This seems to be a prediction of some new calamity to be brought upon the Babylonians. And accordingly we find from history, that, very soon after this time, the Babylonians revolting from Darius, he marched against Babylon with a great army; and having, after a siege of twenty months, made himself master of it, beat down its walls, put 3,000 of its principal inhabitants to death, and made captives, or slaves, of a great number. Before Cyrus, the Persians were subject to the Babylonians, and therefore are here called their servants. And ye shall know that the Lord of hosts hath sent me — These words are a continuation of the prophet’s speech: as if he had said, When this judgment is executed upon the Chaldeans, it will be an undoubted sign and proof of the truth of my mission. Compare Ezekiel 33:33.

Ver. 8. Thus saith the Lord, after the glory hath he sent me to the nations. See on Jeremiah 48:1.

Verses 8, 9 give one reason why they are to flee: Jehovah is about to execute judgment upon the oppressors. Verse 8 is one of the verses that try the patience and skill of commentators, more especially the clause, “after the glory hath he sent me.” With these words omitted the meaning becomes clear. Jehovah is sending a message of judgment to the nations, because they have “touched” his dearest possession. Toucheth — Roughly, for the purpose of inflicting pain and suffering. The apple of his eye — Literally, door of his eye; a different word is used in Deuteronomy 32:10, where the same idea is expressed. The reference is to the pupil of the eye, which is peculiarly sensitive to the slightest touch; so Jehovah is very sensitive to any wrong inflicted upon his people. After the glory hath he sent me — These words have proved a puzzle to all commentators. To enumerate the various interpretations suggested would take up considerable space, while nothing would be gained by it. If the words are original it seems best to regard not only the words quoted but the entire sentence, “After the glory hath he sent me unto the nations which spoiled you,” as a parenthetical clause, spoken by the prophet. In verses 6, 7 he has addressed the exiles, in verses 8, 9 he announces judgment upon the nations; parenthetically he exclaims, I have a message not only to you exiles, but also to the nations who are oppressing you. The glory after which the speaker is sent must be understood as the fame or honor which comes to a messenger when his words are fulfilled; by the fulfillment the prophet will be attested as a true and reliable messenger of Jehovah. In the Messages of the Prophets the first part is paraphrased “the fulfillment of the prediction will bring honor to me” (compare Isaiah 8:18). The meaning remains practically the same if the words are interpreted as a relative clause, “who sent me after glory.…” The expression to send after glory is peculiar in this connection; the words may be out of place, or the text may have suffered corruption.

The message of judgment is contained in verse 9. For — Hebrews ki; should be left untranslated; it simply introduces the direct address, like the Greek oti (G.-K., 157b). I will shake — Better, I am about to shake. The Hebrew construction calls attention to the imminence of the event (G.-K., 116p.). Shake the hand is equivalent to strike (Isaiah 11:15; 19:16). A spoil to their servants — R.V., “to those that served them.” The judgment will be according to the lex talionis. The nations have enslaved the Jews; when Jehovah interferes the Jews will enslave the nations. Ye shall know — The exiles, for whose encouragement even the words of judgment against the nations are uttered. When the nations are overthrown these exiles will be convinced that the prophet is a messenger of Jehovah, and they will be ready to place confidence in his other utterances. In verses 10-13 Jehovah urges the “daughter of Zion” to rejoice. Daughter of Zion — Identical with “Zion” in verse 7, the exiles to be delivered from Babylon; they are to rejoice greatly in anticipation of the glorious redemption. Come,… dwell — The construction is the same as in verse 9, “I am about to come.” The coming is imminent, but the divine purpose can be carried out only if the temple is completed (Zechariah 1:16). In the midst of thee — In the midst of the exiles to help and comfort them (see on Joel 2:27). The sway of Jehovah will extend also over other nations. Many nations shall be joined to Jehovah — They will recognize him as the true God and render homage to him (see on Haggai 2:7; Micah 4:1-5; compare Isaiah 2:2-4). In that day — When the promises made to the exiles receive their fulfillment. These “converted” nations will become the people of Jehovah, and with the Jews they will form one people, in whose midst Jehovah will dwell as helper and protector (see on Joel 2:27). 11b is a repetition of 9b and has the same significance (see on verse 9).

V. 9. Upon them-Against the nation that doth violence to my people. Unto their servants-Unto the Jews, who were first spoiled by, and then made servants to them. Hath sent me-To inform them of my father’s will.

Verse 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.

Verses 6-9. Ho, Ho! — Ye sleepy Jews, come forth — Come out from your prisons; and flee — Make all the haste you can, from the land of the north — From Chaldea, and Babylon, the chief city of it, which lay northward of Judea. The Jews, who still remained in those parts, are here exhorted to return with all speed from them, for a reason assigned, verse 9. For I have spread you abroad — As I executed my threats in scattering you, and your brethren of the ten tribes, all over the world; so, in due time, I will gather you from your several dispersions, of which your present restoration from Babylon shall be an earnest. Deliver thyself, O Zion, &c. — O ye citizens of Zion, that still dwell in Babylon, make haste to come out from thence. For after the glory hath he sent me unto the nations which spoiled you — After that he is become your glory, saith the angel, I am to avenge you of your enemies. Or, the words may be considered as spoken by the prophet, and then the sense is, (as the Chaldee explains it,) “After I have given you the promise of restoring Jerusalem to such a glorious state, I (the Prophet Zechariah) am sent to execute God’s judgments, that is, to foretel that they shall be executed, upon the Chaldeans, who spoiled you of your wealth and ornaments. For he that toucheth you, &c. — God is very sensible of every injury offered to his people. See Psalm 105:15. It is like hurting the eye, which is the most tender and sensible part of the body: compare Psalm 17:8. And though he made the Babylonians instruments of his vengeance, yet now he will call them to an account for exceeding their commission.” — Lowth. See note on Zechariah 1:15. For behold, I will shake my hand upon, or over them, &c. — Namely, the nation that doth violence to my people, meaning chiefly the Babylonians. And they shall be a spoil to their servants — They shall be spoiled by, or become subject to, those to whom they were superior, and who were their servants. This seems to be a prediction of some new calamity to be brought upon the Babylonians. And accordingly we find from history, that, very soon after this time, the Babylonians revolting from Darius, he marched against Babylon with a great army; and having, after a siege of twenty months, made himself master of it, beat down its walls, put 3,000 of its principal inhabitants to death, and made captives, or slaves, of a great number. Before Cyrus, the Persians were subject to the Babylonians, and therefore are here called their servants. And ye shall know that the Lord of hosts hath sent me — These words are a continuation of the prophet’s speech: as if he had said, When this judgment is executed upon the Chaldeans, it will be an undoubted sign and proof of the truth of my mission. Compare Ezekiel 33:33.

Verses 8, 9 give one reason why they are to flee: Jehovah is about to execute judgment upon the oppressors. Verse 8 is one of the verses that try the patience and skill of commentators, more especially the clause, “after the glory hath he sent me.” With these words omitted the meaning becomes clear. Jehovah is sending a message of judgment to the nations, because they have “touched” his dearest possession. Toucheth — Roughly, for the purpose of inflicting pain and suffering. The apple of his eye — Literally, door of his eye; a different word is used in Deuteronomy 32:10, where the same idea is expressed. The reference is to the pupil of the eye, which is peculiarly sensitive to the slightest touch; so Jehovah is very sensitive to any wrong inflicted upon his people. After the glory hath he sent me — These words have proved a puzzle to all commentators. To enumerate the various interpretations suggested would take up considerable space, while nothing would be gained by it. If the words are original it seems best to regard not only the words quoted but the entire sentence, “After the glory hath he sent me unto the nations which spoiled you,” as a parenthetical clause, spoken by the prophet. In verses 6, 7 he has addressed the exiles, in verses 8, 9 he announces judgment upon the nations; parenthetically he exclaims, I have a message not only to you exiles, but also to the nations who are oppressing you. The glory after which the speaker is sent must be understood as the fame or honor which comes to a messenger when his words are fulfilled; by the fulfillment the prophet will be attested as a true and reliable messenger of Jehovah. In the Messages of the Prophets the first part is paraphrased “the fulfillment of the prediction will bring honor to me” (compare Isaiah 8:18). The meaning remains practically the same if the words are interpreted as a relative clause, “who sent me after glory.…” The expression to send after glory is peculiar in this connection; the words may be out of place, or the text may have suffered corruption.

The message of judgment is contained in verse 9. For — Hebrews ki; should be left untranslated; it simply introduces the direct address, like the Greek oti (G.-K., 157b). I will shake — Better, I am about to shake. The Hebrew construction calls attention to the imminence of the event (G.-K., 116p.). Shake the hand is equivalent to strike (Isaiah 11:15; 19:16). A spoil to their servants — R.V., “to those that served them.” The judgment will be according to the lex talionis. The nations have enslaved the Jews; when Jehovah interferes the Jews will enslave the nations. Ye shall know — The exiles, for whose encouragement even the words of judgment against the nations are uttered. When the nations are overthrown these exiles will be convinced that the prophet is a messenger of Jehovah, and they will be ready to place confidence in his other utterances. In verses 10-13 Jehovah urges the “daughter of Zion” to rejoice. Daughter of Zion — Identical with “Zion” in verse 7, the exiles to be delivered from Babylon; they are to rejoice greatly in anticipation of the glorious redemption. Come,… dwell — The construction is the same as in verse 9, “I am about to come.” The coming is imminent, but the divine purpose can be carried out only if the temple is completed (Zechariah 1:16). In the midst of thee — In the midst of the exiles to help and comfort them (see on Joel 2:27). The sway of Jehovah will extend also over other nations. Many nations shall be joined to Jehovah — They will recognize him as the true God and render homage to him (see on Haggai 2:7; Micah 4:1-5; compare Isaiah 2:2-4). In that day — When the promises made to the exiles receive their fulfillment. These “converted” nations will become the people of Jehovah, and with the Jews they will form one people, in whose midst Jehovah will dwell as helper and protector (see on Joel 2:27). 11b is a repetition of 9b and has the same significance (see on verse 9).

V. 10. I come-To execute judgments on thine adversaries, and to compleat thy deliverance and salvation. I will dwell-This was fulfilled in part to the Jews, but more fully to the gospel church.

Verse 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.

Verses 10-12. Sing and rejoice, &c. — Here the prophet calls the daughter of Zion, or the whole Jewish nation, being redeemed and restored, to rejoice in the goodness showed them, and to proclaim the praises of Him who showed it. For lo, I come, &c. — To execute judgments on thine adversaries, and to complete thy deliverance and salvation. And I will dwell in the midst of thee — To defend and bless thee. This was fulfilled in part to the Jews, but more fully to the gospel church. And many nations shall be joined to the Lord — The church shall be greatly enlarged by the accession of the Gentiles to it; and shall receive a still further increase when, upon the conversion of the Jews, the fulness of the Gentiles shall be brought in. And shall be my people — My true worshippers, subjects, and servants. This promise relates chiefly to the latter times. Compare Zechariah 8:21-23. And thou shalt know that the Lord of hosts hath sent me — The fulfilling of these my words shall be an undeniable evidence that my mission is divine. And the Lord shall inherit Judah his portion — Shall claim, recover, possess, and delight in Judah, as a man doth in his paternal inheritance. God will give visible tokens that the land of Judea is, in a peculiar sense, his land; and its inhabitants his peculiar people, according to the tenor of the covenant he made with their fathers. And shall choose Jerusalem again — Will have a regard to Jerusalem, as he formerly had. This prophecy will be more fully accomplished at the general restoration of the Jewish nation.

V. 11. Shall be joined-Shall worship the God of Israel. In that day-When Christ shall come in the flesh, and take down the partition wall. Sent me-The Messiah.

Verse 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.

Verses 10-12. Sing and rejoice, &c. — Here the prophet calls the daughter of Zion, or the whole Jewish nation, being redeemed and restored, to rejoice in the goodness showed them, and to proclaim the praises of Him who showed it. For lo, I come, &c. — To execute judgments on thine adversaries, and to complete thy deliverance and salvation. And I will dwell in the midst of thee — To defend and bless thee. This was fulfilled in part to the Jews, but more fully to the gospel church. And many nations shall be joined to the Lord — The church shall be greatly enlarged by the accession of the Gentiles to it; and shall receive a still further increase when, upon the conversion of the Jews, the fulness of the Gentiles shall be brought in. And shall be my people — My true worshippers, subjects, and servants. This promise relates chiefly to the latter times. Compare Zechariah 8:21-23. And thou shalt know that the Lord of hosts hath sent me — The fulfilling of these my words shall be an undeniable evidence that my mission is divine. And the Lord shall inherit Judah his portion — Shall claim, recover, possess, and delight in Judah, as a man doth in his paternal inheritance. God will give visible tokens that the land of Judea is, in a peculiar sense, his land; and its inhabitants his peculiar people, according to the tenor of the covenant he made with their fathers. And shall choose Jerusalem again — Will have a regard to Jerusalem, as he formerly had. This prophecy will be more fully accomplished at the general restoration of the Jewish nation.

Ver. 11. Many nations shall be joined to the Lord in that day. The Edomites were converted to judaism under John Hircanus, and the number of proselytes we find afterwards estimated at one fifth of the jewish nation.

V. 12. Shall inherit-Claim, recover, possess, and delight in, as a man doth in his paternal inheritance.

Verse 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.

Verses 10-12. Sing and rejoice, &c. — Here the prophet calls the daughter of Zion, or the whole Jewish nation, being redeemed and restored, to rejoice in the goodness showed them, and to proclaim the praises of Him who showed it. For lo, I come, &c. — To execute judgments on thine adversaries, and to complete thy deliverance and salvation. And I will dwell in the midst of thee — To defend and bless thee. This was fulfilled in part to the Jews, but more fully to the gospel church. And many nations shall be joined to the Lord — The church shall be greatly enlarged by the accession of the Gentiles to it; and shall receive a still further increase when, upon the conversion of the Jews, the fulness of the Gentiles shall be brought in. And shall be my people — My true worshippers, subjects, and servants. This promise relates chiefly to the latter times. Compare Zechariah 8:21-23. And thou shalt know that the Lord of hosts hath sent me — The fulfilling of these my words shall be an undeniable evidence that my mission is divine. And the Lord shall inherit Judah his portion — Shall claim, recover, possess, and delight in Judah, as a man doth in his paternal inheritance. God will give visible tokens that the land of Judea is, in a peculiar sense, his land; and its inhabitants his peculiar people, according to the tenor of the covenant he made with their fathers. And shall choose Jerusalem again — Will have a regard to Jerusalem, as he formerly had. This prophecy will be more fully accomplished at the general restoration of the Jewish nation.

Verse 12 repeats the thought of Zechariah 1:17, that Jehovah will select Jerusalem to be his royal dwelling place. Inherit — Equivalent to take possession. There may be a reference to Deuteronomy 32:9, where Israel is called the “portion” of Jehovah and the “lot of his inheritance.” Judah — The remnant escaped from Babylon. Holy land — So called because Jehovah will dwell there (see on Joel 2:1; compare Exodus 3:5). Choose Jerusalem — See on 1:17.

V. 13. Be silent-Reverence and adore God, and expect the

accomplishment of his word. All flesh-Both Jew and Gentile. He is raised up-God is on this work already, and he will not sit down again, ‘till he has accomplished his whole work.

Verse 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.

ZECHARIAH

Verse 13. Be silent — Reverence and adore God, and expect the accomplishment of his word. O all flesh — Both Jews and Gentiles. He is raised up out of his holy habitation — God is engaged in this work already, and will not rest till he has accomplished his whole work.

13. The crisis is at hand, the judgment is about to break forth; it behooves all to await in awe the terrible manifestation of Jehovah. Be silent — Wait in reverential silence (Habakkuk 2:20; Zephaniah 1:7). All flesh — Not only the Jews, but all the nations of the earth, for all will be affected by the coming of Jehovah. He is raised up — R.V., “waked up”; from his inactivity. He has already started to carry out his redemptive purpose, as indicated in the preceding verses (compare Haggai 2:6). His holy habitation — In the heavens (compare Amos 9:6). While his people suffered he seemed to take no interest in the affairs of the world; now all is changed; he is about to execute judgment, and to establish a new and more glorious kingdom of God upon the earth.