Zechariah 2

Chap. II. Ver. 1—13. By the vision of a man with a measuring line, Israel is encouraged to expect great enlargement.— The vision with which this chapter opens portended great increase and prosperity to Jerusalem. Accordingly, Josephus tells us, that “the city overflowing with inhabitants, extended beyond its walls,” (as predicted in ver. 4; see note.) and acquired much glory, especially during the time of the Maccabees. But these promises of the Shechinah in the midst, and “wall of fire all around,” must have a farther reference to the glory and prosperity of the latter days of the Messiah. In consequence however of these promises, the Jews then inhabiting Babylon, and the regions round about, are called upon to hasten home, (“Ho! from the north,” &c.) that they might not be involved in the fate of their enemies, who were to fall a prey to the nations which they had formerly subdued. The promises of God’s presence with his church, and her consequent prosperity as set forth in the latter verses of this chapter, were in some measure fulfilled in the great number of proselytes made to Judaism, both during and after the captivity; still more so in the conversion of many thousands to Christianity after the day of Pentecost; yet have we good reason to expect a farther signal and extensive fulfilment of them in the glorious days of the Millennium.

Chap. III. Ver. 1—10. The Jewish church vindicated, and Messiah promised.—The vision here exhibited, represents the enemies of the Jews, as incorporated in the person of the great adversary of mankind, while the Jewish church itself, as some expositors conceive, is personified in Joshua the high priest and its melancholy condition represented by his tattered and defiled garments.

The promised change of raiment plainly indicates reconciliation with God, to which, in the latter part of the chapter, is added an express prophecy of the Messiah, as the branch predicted by Isaiah two centuries before. ((Isaiah 4:2); xi. 1.) Dr. Macknight (who is herein followed by Dr. Stonard) was of opinion, that the church personified as above in the person of Joshua, is intended by “the body of Moses” in the Epistle of St. Jude; but the inquiry would here perhaps be premature. As to the Jews now occupied in rebuilding their temple, the vision was calculated to give them the strongest encouragement, by assuring them, that God, after plucking them as “brands out of the fire,” (i.e., from the captivity of Babylon,) would not now give them up to their adversaries, but would still continue to prosper their undertaking; and that, notwithstanding all the interruptions they had met with, the work should be finished under the superintendence of a kind Providence; and that their high priest, clothed in his pontifical robes, should again officiate in the sanctuary.

As to Joshua, personally considered, he is involved in no charge of public guilt (though it appears his sons were; (Ezra 10:18);) but is assured, that by due attention to his official duties, he should hereafter be accepted and rewarded; and that, degraded as his present situation might appear, he should one day be numbered among the heavenly hosts, and have a place to walk in white amongst them. In the mean time the Messiah is brought again before us, as the foundation stone of all the church’s hope; and upon this stone is engraved by the hand of God himself, seven eyes. These eyes naturally remind us of him, who is described as having “seven horns and seven eyes,” ((Revelation 5:6).) i.e. a fulness of power and wisdom—or, which is the same thing, “the fulness of the Godhead”—residing in him “bodily.”

((Colossians 2:9).) The eyes of kings are their counsellors, and the kings of Persia had “seven counsellors;” ((Ezra 7:14). Esther i. 13, 14;) but the King of Zion needs no foreign aid—“The seven eyes are in the stone.”