Zechariah 5:1-4 - Homiletics

The reassertion of the Law.

"Then I turned, and lifted up mine eyes, and looked, and behold a flying roll," etc. Most of the distinguishing privileges first given to Israel after leaving Egypt for Canaan were gradually restored to Israel on its partial restoration to Palestine after the captivity of Babylon. This illustrated, as noted before, as to the altar ( Ezra 3:3 ); the daily sacrifice ( Ezra 3:5 ); the Feast of Tabernacles ( Ezra 3:4 ); the tabernacle or the temple itself ( Ezra 3:10 ; Ezra 6:15 ). This also illustrated, as we have just seen, as to the revival of the Levitical priesthood ( Zechariah 3:1-5 ); and also as to the rekindling of that temple "candlestick" which typified the restoration and maintenance of the Jewish Church as a witness for God amongst men ( Zechariah 4:1-3 , Zechariah 4:11-14 ). In the present passage we think we perceive a similar reassertion and, as it were, restoration of that written statement of man's duty and God's will which was given originally on Mount Sinai, on the two tables of stone; this second proclamation differing from that, however, according to the differences of the exigency and time. This we hope to show by considering the vision before us

I. ITS GENERAL NATURE . As with the original Decalogue, so we are shown here in vision:

1 . A message in writing from God; a message, therefore, like the other, peculiarly deliberate and explicit in its character, and peculiarly permanent in its form ( Exodus 34:1 ; 2 Corinthians 3:7 ; see also Isaiah 8:1 ; Jeremiah 36:18 ; Jeremiah 30:2 ; Luke 1:8 , Luke 1:4 ; Acts 15:23 , etc.).

2 . A message of judgment; in other words, containing a "curse," or solemn declaration of anger against sin and wrong doing ( Deuteronomy 27:26 ; Jeremiah 11:3 , Jeremiah 11:4 ; Galatians 3:10 ).

3 . A message of great breadth and extent , being written on a roll of the same dimensions (so it has been noted) as the sanctuary, or temple, and applying, therefore, to the whole duty of man (see again Galatians 3:10 ); or else, possibly, showing that this proclamation of God's will, like the former one, had to do especially with his "house" ( 1 Peter 4:17 ; Amos 3:1 , Amos 3:2 ).

4 . A message, however, of universal applicability, as shown by its "flying" "over the whole earth," or land (comp. Romans 2:9 , Romans 2:12-16 ).

5 . A message of a twofold purport or form—the words written on one side of the "roll" referring to a commandment contained in the first table of the Decalogue, and those written on the other to a commandment in the second. On all these points we see there is a more or less marked similarity between those tables of stone and this flying roll.

II. ITS SPECIAL CHARACTERISTICS . These to be seen, if we mistake not, somewhat remarkably:

1 . In the special transgressions here denounced; being just those to which we have reason to believe, from other sources, that the post-Captivity Israelites were especially prone. Note, e.g; in the first table of the Law, with regard to the sin of "false swearing," what evidences we find (as in Romans 2:17 , Romans 2:23 , Romans 2:24 , and elsewhere) of their falsely professing supreme reverence for the very Name of Jehovah, even using a periphrasis instead of it, as in Mark 14:61 ; but how few evidences, if any—so different from pre-Captivity times—of open violations of the first and second commandments; and what an extreme solicitude, if to some extent a blind one, as to the outward observance of the fourth ( Luke 13:14 ; John 5:16 ; John 9:16 , etc.). Note also, in the second table of the Law, with regard to the sin of "stealing," how many evidences we have, after the return from Babylon, of the special prevalence of that cruel spirit of covetousness which lies at the root of all theft (see Nehemiah 5:1-13 ; Malachi 3:5 , Malachi 3:8-10 ; Luke 12:15 ; Luke 16:14 ; Luke 20:46 , Luke 20:47 ; to say nothing of the modern history of the Jews since the destruction of Jerusalem).

2 . In the special punishment here threatened, viz. just that which persons prone to such transgressions would be afraid of the most. The great objects aimed at by such in their lip worship and fraud (observe connection of thought in beginning of Luke 20:47 ) would be the establishment and enrichment of themselves and their "houses." Instead of this, the very opposite, viz. the total destruction thereof, is described figuratively, but most graphically, as being the result. God himself should "bring forth" the appointed evil or "curse," which should reach its appointed place; and stay there its appointed time; and thoroughly perform there its appointed work, destroying not the house only but its very materials ( Mark 14:4 ). How strikingly suitable, how emphatic a method of re-enacting his Law!

See, in conclusion, from this view of the passage:

1 . The immutability of God's Law. In every successive dispensation alike, obedience to it is demanded. In the patriarchal, under Noah. In the legal, under Moses. Here, also after the Captivity; and that in closest connection, as just seen, with prophecies about the priesthood of Christ, and the work of his Spirit. And not less so, finally, in the gospel itself, with its blaze of mercy and love ( Matthew 5:17-20 , etc.; Romans 3:31 ; Romans 8:4 ; Titus 2:12 , Titus 2:13 ; Titus 3:8 ).

2 . The elasticity of its application. In each several case God causes those parts of it which are most needed to be most emphasized too. So in the instance before us, as we think we have shown. So also, under Noah, as shown by comparing Genesis 6:13 ; Genesis 9:5 ,

6 . Compare, again, as to Moses, the length and emphasis of the second commandment with Exodus 32:1-6 , and the subsequent history of the nation. And see, finally, under the gospel, how specially suited such language as that in Matthew 22:36-40 was to the mere formalism of those times.