That stand by the Lord of the whole earth; the Creator and Governor of the universe: ministers of the word are on his side, abide by his truths and ordinances, and are faithful to his cause and interest: or, "before the Lord of the whole earth" (w); they are his ministers, and serve him; they "stand", as it becomes them, which shows their work is not done; and that it is the Lord's work they are engaged in; and that they continue and persevere in it: likewise it shows that they are under his eye, notice, dispose, care, and protection; that they are in his favour, and enjoy his presence. How this may be applied to the two divine Persons standing by or before God the Father has been before observed, and to be understood of them as in their office capacity.
(t) "filii olei", V. L. Pagninus, Montanus, Munster, Tigurine version, Vatablus, Cocceius, Burkius. (u) Tzeror Hammor, fol. 114. 3.((w) "super Dominum", Montanus.
INTRODUCTION TO Zechariah 5
This chapter treats of the judgments of God upon the wicked Jews for their sins and impieties, the measure of which was filled up, and of the execution of them, which are represented in two visions: the first is of a flying roll, which signifies the curse of God, and is described by its measure, the length being twenty cubits, and the breadth ten; and by the extent of it, it reaching to the whole earth, and particularly to thieves and false swearers, who shall be cut off by it; and by the certainty of its coming into the houses of such, and the utter desolation it should there make, Zechariah 5:1 and the other is the vision of an ephah, and a woman sitting in it, and a talent of lead cast upon the mouth of it, which signified wickedness, Zechariah 5:5 this "ephah" is seen to be lifted up between earth and heaven by two women, who are said to have wings like the wings of storks, and the wind to be in them; and who are said by the angel to carry the "ephah" into the land of Shinar, to build it a house, that it might be established and settled upon its own base, Zechariah 5:9.
and behold a flying roll, a volume or book flying in the air; it being usual for books, which were written on parchment, to be rolled up in the form of a cylinder; whence they were called rolls or volumes.
What seest thou? and I answered, I see a flying roll, the length whereof is twenty cubits, and the breadth thereof ten cubits; so that it was a very large one, a volume of a very uncommon size, especially it may so seem to us; but in other nations they have very long rolls or volumes, even longer than this: the Russians write their acts, protests, and other court matters, on long rolls of paper, some twenty ells, some thirty, and some sixty, and more (x): and this being the length and breadth of the porch before the temple, 1 Kings 6:3 hence the Jewish writers conclude that this flying roll came from thence: it may design either the roll or book in which the sins of men are written; which is very large, and will quickly be brought into judgment, when it will be opened, and men will be judged according to it; which shows the notice God takes of the sins of men; the exact knowledge he has of them; his strict remembrance of them; and the certain account men must give of them another day: or, the book of God's judgments upon sinners, such as was Ezekiel's roll, Ezekiel 2:9 which are many and great; are rolled up, and not at present to be searched into; but are flying, coming on, and will be speedily executed: or rather the book of the law, called a roll or volume, Psalm 40:7 and which will be a swift witness against the breakers of it, as more fully appears from the explanation of it in the next verse Zechariah 5:3. It is a mere fancy and conceit of some that the Talmud is meant by this roll, the body of the Jewish traditions, which make void the commands of God, take away the blessing, and leave a curse in the land, as they did in the land of Judea.
(x) Eskuche apud Burkium in loc.
That goeth forth over the face of the whole earth: over the whole land of Judea, and the inhabitants of it, for their breach of the law, contempt of the Gospel, and the rejection of the Messiah; and which had its accomplishment when wrath came upon them to the uttermost, in the destruction of their nation, city, and temple; and is the curse God threatened to smite their land with, Malachi 4:6 and this curse also reaches to the whole world, and the inhabitants of it, who lie in wickedness; and to all sorts of sinners, particularly those next mentioned:
for everyone that stealeth shall be cut off as on this side, according to it; as it is written and declared on one side of the roll:
and everyone that sweareth shall be cut off as on that side according to it; as is written and declared on the other side of the roll; which two sins of theft and false swearing, the one being against the second, and the other the first table of the law, show that the curse of the law reaches to all sorts of sins and sinners; to all who do not keep it in every respect: and, indeed, to all but those who are redeemed from it by the blood of Christ; and that it is proportioned according to a man's sins: and those two are particularly mentioned, because they are sins which prevailed among the Jews at the time Christ was on earth. Theft did, both in a literal and figurative sense, Matthew 23:14 and so did vain swearing, Matthew 5:33.
and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name; and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof; when wrath is gone forth from the Lord, there is no stopping it; and where it takes place it will remain, there is no getting rid of it; it makes an utter desolation of goods and estates, and entirely destroys both body and soul in hell: there seems to be an allusion to the plague of the leprosy, Leviticus 14:45. So the son of Sirach says,
"a man that swears much shall be full of iniquity, and the plague shall not depart from his house:''
"if a man swears in vain, he shall not be innocent or justified, for his house shall be full of calamities (y).''
So the oracle in Herodotus (z), which Grotius has observed, makes an utter destruction of a man's house and family, to be the punishment of the sin of perjury. Moreover, by the house of the thief and swearer may be meant the temple, as in the times of Christ, which was become a den of thieves and perjurers, and for their sins, became desolate, Matthew 21:13.
(y) Ecclesiasticus xxiii. 11. (z) Erato, sive l. 6. c. 86.
and said unto me, Lift up now thine eyes, and see what is this that goeth forth; either out of the temple or out of heaven, into some open place, where it might be seen.
and he said, This is an ephah that goeth forth; which was a measure much in use with the Jews, Exodus 16:36 it is the same with the "bath", and held above seven wine gallons. The Targum interprets this of such who dealt in false measures, whose sin is exposed, and their punishment set forth; but rather it designs the measure of iniquity filling up, either in Judea, particularly in the times of Christ, Matthew 23:32 or in the whole world, and especially in the antichristian states, Revelation 18:5, and
He said moreover, this is their resemblance through all the earth; or "this is their eye" (z); what they are looking at, and intent upon, namely, this ephah; that is, to fill up the measure of their iniquity: or, as Kimchi and Ben Melech interpret it, this ephah, which thou seest, shows that there is an eye upon them which sees their works; and this is the eye of the Lord, which sees and takes notice of all the evil actions of men, not as approving them, but as observing them, and avenging them. Cocceius, by the "ephah", understands an abundance of temporal good things bestowed upon the Christian church in Constantine's time and following, on which the eyes of carnal men were looking.
(z) "haec est oculus eorum", Pagninus, Montanus, Munster, Vatablus, Junius & Tremellius, Piscator, Tarnovius, Cocceius.
And this is a woman that sitteth in the midst of the ephah; who, in Zechariah 5:8, is called "wickedness"; and here represented by a "woman", because, say some, the woman was first in the transgression; or rather because sin is flattering and deceitful, and draws into the commission of it, and so to ruin: and this woman, wickedness, intends wicked men; all the wicked among the Jews, and even all the wicked of the world; who sit in the "ephah", very active and busy in filling up the measure of their sins, and where they sit with great pleasure and delight; very openly and visibly declare their sin, as Sodom, and hide it not; in a very proud and haughty manner, with great boldness and impudence, and in great security, without any concern about a future state, promising themselves impunity here and hereafter. This woman is a very lively emblem of the whore of Rome, sitting as a queen upon many waters; ruling over kings and princes; living deliciously, and in great ease and pleasure filling up the measure of her sins. Kimchi interprets this woman of the ten tribes, who wickedly departed from God, and were as one kingdom.
(a) Epiphanius de Mensuris & Ponderibus. (b) Hebraei apud Buxtorf. Lex. Heb. in rad. (c) Var. Hist. l. 1. c. 22. (d) See Prideaux's Preface to Connexion, &c. vol. 1. p. 18, 19, &c. (e) Ephron, sive de Siclo, prope finem.
And he cast it into the midst of the ephah; that is, wickedness; that it might be kept within bounds, and not exceed its measure to be filled up: this seems to denote some restraint on sinners, that they may not be able to go all the lengths they would; and some rebuke upon them, that they might not lift up their heads with impunity; and some check upon them, and their furious rage towards the people of God; and also the putting of an utter end to sin and sinners, and particularly the followers of antichrist; see Psalm 104:35.
And he cast the weight of lead upon the mouth thereof; either upon the mouth of the woman, or of the ephah; and, be it which it will, it was done to keep the woman within the ephah, and press her down there; and intends the judgments of God upon sinners; and shows that there is no escaping divine vengeance; that it falls heavy where it lights, and sinks to the lowest hell; and that it will continue, being laid on by the firm, unchangeable, and irrevocable decree of God. Cocceius understands this of the Saracens and Turks, and the barbarous nations, being cast into the Roman empire, to restrain the antichristian tyranny; but it seems better to apply it to the utter destruction of antichrist, signified by a millstone cast into the sea and sunk there, never to rise more; see Revelation 18:21 and with it compare Exodus 15:10.
and, behold, there came out two women; out of the same place the "ephah" did. The Targum explains these "two women" by two provinces; and Kimchi interprets them of the two tribes of Judah and Benjamin, who had been carried captive into Babylon; and others of the two kings, Jehoiakim and Zedekiah, who were the cause of the captivity; but Jarchi understands by them the Babylonians and Chaldeans, two nations as one, joined in Nebuchadnezzar's armies, which carried them captive: others think the two reformers, Ezra and Nehemiah, are meant, who were instruments of purging the Jews, returned from captivity, though but weak ones, and therefore are compared to "women"; yet what they did they did swiftly, and therefore are said to have "wings", and under the influence of the Spirit of God; hence the "wind", or "spirit" (f), is said to be in their wings; and they acted from a tender regard to the glory of God and the good of their country; and therefore their wings were like the "wings of a stork"; a bird of passage, as appears from Jeremiah 8:7 and so a fit emblem to be used in the transportation of the "ephah"; of whom Pliny (g) says, from whence they come, and whither they betake themselves, is yet unknown; and adds, there is no doubt that they come from afar; as it is plain they must, if that relation be true, which seems to have good authority, that one of these creatures, upon its return to Germany, brought a green root of ginger with it; which must come from the eastern part of the world; from Arabia, or Ethiopia, or the East Indies, where it grows (h): and as it is a bird that takes such long flights, it must have wings fitted for such a purpose; and which are taken notice of in Job 39:13 to which the wings and feather of the ostrich are compared; for so Bochart (i) there renders the word, "the wing of the ostriches rejoices, truly the wing" as of "a stork, and the feather"; or, as others, "who gave wings to the stork and ostrich?" both remarkable for their wings: and Vatablus renders the word here an "ostrich"; which, according to Pliny (k), is the largest of birds, and almost as big as a beast. In Ethiopia and Africa they are taller than a horse and his rider, and exceed the horse in swiftness; and their wings seem to be given them to help them in running; but which are not sufficient to lift them much above the earth, and so can not be meant here; but rather the stork, whose wings are black and white; and when they fly, they stretch out their necks forwards, and their feet backwards, and with these direct their course; when a tempest rises, standing on both feet, they spread their wings, lay their bill upon their breast, and turn their face that way the storm comes (l). The Targum renders it an eagle, which is the swiftest of birds, and whose wings are very strong to bear anything upon them, as they do their young, to which the allusion is, Deuteronomy 32:11 and so, if meant here, to lift up and bear away the ephah between the earth and the heaven; but the word is never used of that bird. The Harpies or Furies, with the Heathens, are represented, as women having wings (m) as these women are said to have; but these are very different women from them. Though some think the Romans, under Vespasian and Titus, are intended; but it may be that the two, perfections of God, his power and justice, in punishing men for their sins, are meant, particularly in the last times, and at the day of judgment. The power of God will be seen in raising the dead; in bringing all to judgment; in separating the wicked from the righteous, and in the execution of the sentence denounced on them: and the justice of God will be very conspicuous in the judgment and destruction of them.
And the wind was in their wings; they had wings, as denoting swiftness, as angels are said to have; hence Maimonides, as Kimchi observes, thought that angels are here meant; but this denotes, that though God is longsuffering, and may seem to defer judgment, which is sometimes a stumbling to the righteous, and a hardening to the wicked; yet, as this is only for the salvation of his elect, so when once the time is up, and the commission given forth, power and justice will speedily execute the sentence: and the "wind" being in their wings shows the greater swiftness and speed in the dispatch of business, and the great strength and force with which they performed it:
for they had wings like the wings of a stork; which, being a creature kind and tender, show that there is no cruelty in the displays of the power and justice of God in punishing sinners:
and they lifted up the ephah between the earth and the heaven; which denotes the visibility of the whole measure of the sins of wicked men; they will all be made manifest, and brought into judgment: and also the visibility of their punishment; they will go into everlasting punishment, in the sight of angels and men; and which will be the case of the antichristian beast, Revelation 17:8.
(f) "spiritus", V. L. Pagninus, Montanus, Calvin, Burkius. (g) Nat. Hist. l. 10. c. 23. (h) Vid. Bochart. Hierozoic. par. 2. l. 2. c. 29. col. 328, 332. (i) Ibid. c. 16. col. 247, 248. (k) Nat. Hist. l. 10. c. 1.((l) Schotti Physica Curiosa, par. 2. l. 9. c. 26. p. 1162. (m) "Harpyiae et magnis quatiunt clangoribus alas." Virgil. Aeneid. l. 3. ver. 223.
Whither do these bear the ephah? he neither asks what the ephah signified, nor who were the women that bore it, but only whither they bore it.