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Bible Commentaries

John Trapp Complete Commentary
Zechariah 2

 

 

Verse 1

Zechariah 2:1 I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand.

Ver. 1. I lifted up mine eyes again, and looked] i.e. I looked wistfully, not sluggishly, as between sleeping and waking, as Zechariah 4:1. I saw further by the spirit than common sense could have carried me. I beheld Jerusalem in her future glory, I looked intently, I took aim, not by the things which are seen, but by the things which are not seen, 2 Corinthians 4:18, Hebrews 11:27, Galatians 4:26.

And behold a man] The man Christ Jesus, as his mother is called a virgin, Isaiah 7:14, the virgin, that famous virgin that conceived and bare a son, that got a man from the Lord, Genesis 4:1. This man (called before and after an angel, as appearing in human shape) is here seen and set forth as an architect or master builder, going to take the plot of his Church, see Revelation 21:15; and observe, by the way, how in that book the Holy Ghost borrows the allegories and elegancies of the Old Testament to set out the story of the New in succeeding ages.


Verse 2

Zechariah 2:2 Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what [is] the breadth thereof, and what [is] the length thereof.

Ver. 2. Whither goest thou?] This was great boldness; but the prophet understood himself well enough; and Christ approves and assents to it in a gracious answer here, and especially Zechariah 2:4. Great is the confidence of a good conscience toward God, 1 Peter 3:21. See Isaiah 63:16-17, Habakkuk 1:12. We may come boldly to the throne of grace, Hebrews 4:16.

To measure Jerusalem] This had been promised before, Zechariah 1:16. But for their further confirmation, who saw a little likelihood of such a rebuilding and repeopling, it is repeated. Thus the Lord, tending our infirmity, seals to us again and again in the holy sacrament, what he had said and sworn to us in his word.


Verse 3

Zechariah 2:3 And, behold, the angel that talked with me went forth, and another angel went out to meet him,

Ver. 3. And behold the angel] Zechariah’s angel, as one calleth him.

Went forth] to take direction from Christ, and to give the prophet further information. {See Trapp on "Zechariah 1:9"}

And another angel went out to meet him] So ready is Christ to answer prayers and to satisfy his weak but willing people, that draw near unto him with a true heart, Hebrews 10:22. If any such ask and miss it is because they ask amiss, James 4:3.


Verse 4

Zechariah 2:4 And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited [as] towns without walls for the multitude of men and cattle therein:

Ver. 4. Run, speak to this young man] Not go, but run; yea, fly swiftly, with weariness of flight, as Daniel 9:21. Christ thinks it long ere his praying people hear from him. Only he will be inquired of by them, Ezekiel 36:37. Zechariah seems to have been a young prophet, and Christ remembered the kindness of his youth, and became a wonderful counsellor to him; he gave to this young man (or greenbeaded stripling) knowledge and discretion, Proverbs 1:4. Epiphanius saith he was an old man; and that he is called a young man because a client and disciple of the angel that communed with him. Where angels are called men it was no disparagement to Zechariah to call himself a lad, or servant, considering his distance. Thus Abraham’s servant, though old, is called his boy, Genesis 24:52, by a catachresis. That is a good note that Mr Potable gives here, that the angel tells the prophet, but the prophet must tell the people; God using not the ministry of angels, but men earthen vessels, to bear his name to his people, Acts 8:27; Acts 9:6; Acts 16:9.

Jerusalem shall be inhabited as towns without walls] Or shall dwell in towns without walls viz. in the suburbs or villages, there being not room enough within the walls to receive them. This seemed an incredible thing to this poor remnant now returned from Babylon. But it is the property and duty of believers to trust God upon his bare word; and that against sense in things visible, and against reason in things improbable.

For the multitude of men and cattle therein] That is, saith Augustine, of spiritual and carnal persons in the Church Catholic.


Verse 5

Zechariah 2:5 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.

Ver. 5. For I, saith the Lord, will be unto her a wall of fire] Igneus qui et cominus arceat et eminus terreat (Theodor.). The Church (Christ’s garden) may seem to lie open to all incursions and disadvantages; but as it hath a well within it, Song of Solomon 4:15, so it hath a wall without it, yea, round about it, better and stronger than that about Babylon, or Susa in Persia; the stones whereof were joined together with gold, as Cassiodorus testifieth. The Lacedaemonians were forbidden to wall in their city of Sparta; as being sufficiently fortified by the valour of the inhabitants. The Hollanders will not wall the Hague, though it have 2000 households in it; as desirous to have it counted rather the principal village of Europe than a lesser city. China is said to be surrounded with a strong wall of stone; and England with walls of wood, sc. a powerful navy. But what is all this (either for defence or offence) to a wall of fire? who dare venture to scale such a wall? It is not valour, but madness, to fight with a flame. Fire is terrible to the fiercest creatures, as lions, leopards. Shepherds and travellers were used to guard themselves by making great fires round about their night lodgings to keep off wild beasts. Some think the prophet alludeth to that custom; others, to the angels guarding of Paradise with a flaming sword, that is, saith Lactantius, with a wall of fire (Instit. lib. 2, cap. 13.) The Church may sit and sing, "We have a strong city: salvation will God appoint for walls and bulwarks," Isaiah 26:1. He "maketh his angels spirits, his ministers a flame of fire," Hebrews 1:7. These met and ministered unto Jacob at Mahanaim, making a lane for him, as the word importeth, Genesis 32:1. These fiery chariots and horsemen appeared for Elisha by whole legions, 2 Kings 6:17, and do still pitch their camp round about the godly, Psalms 34:7. (These are the watchmen over the walls of the new Jerusalem, and of the mountains about the same, Isaiah 62:6) Who, therefore, cannot but be safe, as being guarded by the peace of God within them, and by the power of God without them, through faith unto salvation.

And will be the glory in the midst of her] God is the Church’s both bulwark and beauty; her muniment and ornament. His presence, his worship, his grace, his protection, is that tower in the midst of her, Isaiah 5:2, that golden head of the picture, that tower of the flock, and stronghold of the daughter of God’s people, Micah 4:8. Hence the ark is called the glory, Romans 9:4-5, and all comforts without it but Ichabods, 1 Samuel 4:20. Hence Judea is called the glorious land; and heathens are brought in saying, "Surely this great nation is a wise and understanding people. For what nation is there so great, that hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law?" Deuteronomy 4:6-8. Surely as Samson’s strength and glory lay in his hair, so doth the strength and glory of our land consist in the true religion, and God’s sincere service; which if it should be shaved and deprived of, though every shower were a shower of gold, saith a divine, every stone in the land a pearl, every beggar an honourable senator, every fool as wise as Solomon, every weakling as strong as Samson; yet our wealth, honour, strength, wisdom, and glory are gone, and we shall sing a doleful Miserere ditty with Phineas’s wife, Ichabod, The glory of England is gone; for religion is gone.


Verse 6

Zechariah 2:6 Ho, ho, [come forth], and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.

Ver. 6. Ho, ho, come forth, and flee from the land of the north] A proclamation to those in Babylon to make haste home, and come away for shame; now they had so fair a way made, and such free liberty given them to return. A man would wonder they should be so backward to a business of this nature. But they that were born in hell know no other heaven, as the proverb is. There they had lived a long season in peace and safety in a rich and fat though a foreign country. There they were at quiet, enjoyed their religion and customs, gotten wealth, had favourites at court; and what should they trouble themselves to remove into a country where they were sure to meet with many bitter enemies, the Samaritans and others? And who can tell whether this proclamation of King Darius be not a design to try their affection to their country, and so to fall upon such as did offer to return thither? Thus by casting perils, distrusting promises, and listening to that Improba Siren Desidia, wicked idolent Siren, they stayed half of them at least behind, whatever Josephus hath falsely storied of 4,628,000 that returned; the contrary whereto, see Ezra 2:64.

For I have spread you abroad into the four winds] And do now offer to recollect and reduce you to your own country. See that ye shift not off me that speak from heaven. See that ye neglect not so great salvation, Hebrews 12:25; Hebrews 2:3. How often is the Lord even fain to smoke us, and so force us out of our clay cottages, toward our heavenly home. And what a shame is it to us that a heathen should say Fugiendum est ad clarissimam patriam; ibi pater, ibi omnia. We should even flee apace to our own country that is above; since there is our Father, there is all that heart can wish or need require.


Verse 7

Zechariah 2:7 Deliver thyself, O Zion, that dwellest [with] the daughter of Babylon.

Ver. 7. Deliver thyself, O Zion, that dwellest with the daughter of Babylon] q.d. Is Babylon a fit place for thee to abide in? what comfort canst thou take in such lewd company? Save thyself from this untoward generation, Acts 2:40 "Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the Lord’s vengeance; he will render unto her a recompense," Jeremiah 51:6-7. Shortly after this exhortation to the sons of Zion Babylon revolted from the Persians, and was taken and sacked by Darius in the fourth year of his reign (that is, two years after this prophecy was uttered) by the help of his friend Zopyrus. Two things should prevail with the people of God to shun the society of the ungodly. 1. Infection of sin, which is more contagious and catching than the plague. Though Lot learned not the evil manners of Sodom, yet his daughters did. 2. Infliction of punishment, Zechariah 9:2; Zechariah 9:4. Hamath lay so nigh Damascus in places that she fared the worse for her neighbourhood. See for both these, Revelation 18:4, and say, if at any time forced to be in bad company, "Oh that I had wings of a dove: for then would I flee away, and be at rest," Psalms 55:6. Or, if this "Oh" will not set thee at liberty, take up that "Woe" to express thy misery, "Woe is me that I sojourn in Meshech."


Verse 8

Zechariah 2:8 For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

Ver. 8. For thus saith the Lord of hosts] Sanchez referreth these words to those aforegoing, q.d. "Deliver thyself," &c. for so the Lord commandeth. But herein he stands alone, the current of interpreters carrying it against him. This preface seems prefixed for procuring more authority to the ensuing promise, which to the poor Jews might seem incredible. If Jehovah speaketh it, and he that hath all power in his hand to effect what he speaketh, why should any one doubt, or despair?

After this glory] i.e. These glimmerings of glory, these outgoings of grace begun among you, and by degrees to be finished.

Hath he sent me unto the nations which spoiled you] Or, against the nations, for it is a sending in judgment; and perhaps against either the Chaldeans, destroyed by the Persians, {See Trapp on "Zechariah 2:7"} or the Persians, afterwards destroyed by the Grecians and by Alexander the Great, see Isaiah 33:1. Now, whereas some object that Christ is here said to be sent by his Father, and this seems to import an inferiority; it is answered: First, that two equals by mutual consent may send one another. Mission doth not always import inequality. Secondly, one may be inferior to another, either by nature, and so Christ is not; or by condition, as he is the Mediator, and as he did voluntarily abase himself; and so he is, Philippians 2:7.

For he that toucheth you toucheth the apple of his eye] The little man, that is, in the eye (as pupilla of pupa), or, the black of the eye (Ishon, of Ish. It is here called Bath, the daughter of the eye; because it is as dear to a man as an only daughter). God, who at first drew light out of darkness, doth, by an admirable work, draw the light of the body out of the black apple of the eye. Philosophers call it, the crystalline humour. It is the tenderest piece of the tenderest part; to express the inexpressible tenderness of God’s love, saith Salvian. The eye is kept most diligently, and strongly guarded by nature with tunicles. A man can better bear a thultch on the back than a touch on the eye. Siquis digitum meum mordent, siquis pungat brachium et crura, siquis etiam duriter vulneret, &c., saith Calvin here. If one bite my finger, prick my leg or arm, yea, slash and wound me, I can better bear it than if he thrust his finger in my eyes. Amida, son of Mulasses, King of Tunis, cruelly put out his father’s eyes, by holding hot burning basins before them. Robert de Behasme, Earl of Shrewsbury, A.D. 1111, playing with his own child, for a pastime, put his thumb in the boy’s eyes, and thrust out the balls thereof. We use to say, Oculus et fama non patiunfur iocos, The eye and the good name will endure no jests. Let persecutors take heed how they meddle with God’s eyes. "He is wise in heart, and mighty in strength: who hath hardened himself against God and prospered?" Job 9:4. Some read the text thus; He that toucheth you toucheth the apple of his own eye, that is, he very grievously hurteth himself, as procuring and pulling down upon his own head the sharp wrath and vengeance of God. But the former is the better.


Verse 9

Zechariah 2:9 For, 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.

Ver. 9. For, behold, I will shake mine hand upon them] Kings, they say, have long hands; and can easily reach those that are far distant. This is much more true of the King immortal; who can quickly crumble to crackle the mightiest monarchs; he cuts off the spirit of princes, Psalms 76:12, he slips them off (so the Hebrew there imports), as one would slip off a flower between one’s fingers, or as one should slip off a bunch of grapes. If the Lord do no more but arise, his enemies shall be scattered, Psalms 68:1. If he do but show himself in the field (as Xerxes used to pitch his tent on high, and stand looking on his army when in fight), the Philistines will be heard to cry out, "God is come into the camp. Woe unto us! who shall deliver us out of the hands of these mighty Gods?" 1 Samuel 4:8. But if he once shake his hand (that mighty hand, as St James calleth it, that spanneth the heavens and shaketh the foundations of the earth), how much more if he smite with the hand and stamp with the foot (as the prophet in another case, Ezekiel 6:11; and as Pompey vainly vaunted, that with a stamp on the ground of Italy he could raise an army), the sinners against Zion are soon afraid; fearfulness surpriseth the hypocrites. Woe unto us, say they, for we are spoiled, Isaiah 33:14, Jeremiah 4:13. The very shaking of his hand at them shall make their hearts ache, shake, and fall asunder in their bosoms, as drops of water.

And they shall be a spoil to their servants] i.e. To the Jews, whom they lately spoiled and enslaved. This was fulfilled in Esther’s days; and afterwards in the time of the Maccabees. Besides what is yet expected to be done by the nation of the Jews; when, at their glorious conversion, Christ shall dwell among them, Zechariah 2:10, and the multitude of nations shall join themselves to Christ, Zechariah 2:11, the Jews inhabiting in their own land, Zechariah 2:12, to the silencing, amusing, and amazing of all flesh, Zechariah 2:13; while the enemies of the Church by them subdued, Zechariah 10:11, and possessed, Isaiah 14:2, Obadiah 1:17; Obadiah 1:19, shall willingly, or perforce, come under Christ’s obedience. The conversion of the Gentiles (saith a learned author) is many times intimated by the Israelites mastering of them, spoiling them, possessing them for servants and for handmaids, as Isaiah 14:2, Amos 9:11, Obadiah 1:19, and here, which is not meant so much of a temporal subduing as of a spiritual joining with them in seeking of the Lord; yet so as the chief sovereignty and stroke of keeping men within the lists of their subjection and obedience unto Christ, shall remain among the Jews (The Calling of the Jews, by Sir H. Finch). And so St James teacheth us to expound those phrases, Acts 15:17, where that which Amos saith, that the Israelites may possess the remnant of Edom, James rendereth, that the residue of men may seek after the Lord. The enemy whom, indeed, the Jews shall spoil, root out, and destroy, after they have groaned long under his hard yoke and bondage, is Gog and Magog, that is to say, the Turk, Ezekiel 38:1-23, Ezekiel 39:1-29, with whom they shall have a marvellous conflict, as it may seem in their own country, Ezekiel 39:2; Ezekiel 39:4, Daniel 11:44-45, and over whom they shall obtain a noble victory (God from heaven miraculously fighting for them, Ezekiel 38:18-19, &c.; Zechariah 14:3-5) at, or near Jerusalem, Joel 3:2, Ezekiel 39:16. This enemy is not always represented by one and the same name; but sometimes he is called Moab, Edom, Rabbah, Ashur, Javan; haply because those that inhabit the seat of these people shall join hands with the Turk, and fall in the same destruction. Sometimes he is called leviathan, from his quality; sometimes Gog and Magog, from his country; sometimes the king of the north, from his territory, Isaiah 27:1, Ezekiel 38:2, Daniel 11:40. But by all these names one and the same enemy is understood, which marvellously cleareth the place in Ezekiel, Ezekiel 38:17, where the Lord by his prophet speaketh to Gog in this wise: "Art thou he of whom I have spoken in ancient time by my servants the prophets of Israel, which prophesied in these days and years?" He cannot mean himself, nor Daniel, which was but his contemporary, much less Zechariah, that came after; but he meaneth the ancient prophets long before, who spake of the same person, though not by the same name.

And ye shall know that the Lord of hosts hath sent me] You shall subscribe to the truth of these promises, which now you can very hardly be brought to believe; when God shall have fulfilled with his hand that which he hath spoken with his mouth, as Solomon’s phrase is, 1 Kings 8:15.


Verse 10

Zechariah 2:10 Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD.

Ver. 10. Sing and rejoice, O daughter of Zion: for, lo, I come] After a long absence, as it may seem, and great expectation, I come, not to lodge for a night, but to dwell and make mine abode in the midst of thee; partly in my newly built temple, but principally in the temple of my body, John 2:21 "For the Word was made flesh, and dwelt among us," John 1:14. Lo here is habitatio Dei cum carne, God dwelling with men, which the magicians held impossible, Daniel 2:11. And for this the Church here, though at a great under, is commanded to sing and shout, notwithstanding her present pressures. This might seem to her an unseasonable discourse; which, saith Siracides, is as music in mourning, Sirach 22:6. But when is medicine more seasonable than in time of sickness? And when have the saints more need of cheering up than when they are pressed down with heaviest crosses? And what greater comfort to a good soul than Christ Jesus our joy? Christus lecythos habet in malis: his comforts are such as the world can neither give nor take away; such as no good thing can match, no evil thing overmatch.


Verse 11

Zechariah 2:11 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.

Ver. 11. And many nations shall be joined to the Lord in that day] {See Trapp on "Zechariah 2:9"} And further observe; that albeit the thorough coming in of the Gentiles, for all nations with one consent to receive Christ, be put off till the Jews’ famous conversion; yet that nothing hindereth but that this, and such like places that speak of the same, may well serve to warrant the first inceptions of their calling. And so doth St James cite them, Acts 15:16-17, out of Amos 9:11-12, and Paul, Romans 9:25-26, out of Hosea 1:10.

And I will dwell in the midst of thee] {See Trapp on "Zechariah 2:10"}

And thou shalt know, &c.] {See Trapp on "Zechariah 2:9"}


Verse 12

Zechariah 2:12 And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.

Ver. 12. And the Lord shall inherit Judah his portion] Or his enclosure, his several, divided from the rest of the world by a wonderful separation, as the Hebrew word signifieth, Exodus 33:16. And though there were some interruption in showing favour for a time; yet was there no intercession and utter breach of covenant; nor is to this time, as the apostle showeth, Romans 11:28-29. About the time when the Turkish tyranny shall have lasted 350 years (saith my former author out of Daniel 7:25; Daniel 12:7; Daniel 12:11, Revelation 9:15), the Jews shall repair toward their own country, Isaiah 11:15-16; Isaiah 51:10-11, Jeremiah 3:18, Hosea 1:11, where they shall have a great conflict with the Turk, Ezekiel 38:1-23, and be in great distress for a time, Daniel 12:1, but at length prevail, to the utter ruin of the Grand Seignior himself, and the overthrow of his army; perhaps not far from the sea of Gennesaret, otherwise called the lake of Tiberias, Ezekiel 39:11. After which they shall dwell in their own country, Jeremiah 3:18; Jeremiah 23:8, Ezekiel 37:21-22, Amos 9:14-15. They shall inhabit all the parts of the land as before, Obadiah 1:15; Obadiah 1:19-20, Jeremiah 31:38-40, Isaiah 27:12; Isaiah 65:10. The land shall be more fertile than ever it was, Ezekiel 36:8-15, Hosea 2:21-22, Joel 3:18, Amos 9:13, Zechariah 14:10. The country more populous than before, Isaiah 49:19-21, Ezekiel 34:31; Ezekiel 36:37-38. There shall be no separation of the ten tribes from the other two; but all make one entire kingdom, Ezekiel 37:22; Ezekiel 37:24, Hosea 1:11, and a most flourishing commonwealth, Daniel 7:27, together with a Church most glorious, both for outward beauty, Zechariah 14:6-7, Isaiah 60:20; Isaiah 62:1-3, and inward purity in doctrine, Ezekiel 37:23, Zechariah 13:2-3; in discipline, all profane purged out, Joel 3:17, Zechariah 14:8, abundance of spiritual graces, Isaiah 25:6-8, safety, Zechariah 10:12; Zechariah 14:11, prosperity, Isaiah 25:8; Isaiah 51:13, and stability, Isaiah 26:1; Isaiah 33:16, Jeremiah 30:20, &c., perpetuity, Isaiah 60:21, Joel 3:20.


Verse 13

Zechariah 2:13 Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.

Ver. 13. Be silent, O all flesh, before the Lord] Heb. הס Peace and be still, as our Saviour once said to the raging sea, Mark 4:39, whereupon the wind ceased (which before had blown and blustered till it was weary again, as the Greek word there importeth) and there was a great calm, all was suddenly hushed, and silent ( εκοπασεν). The enemies of the Church are no less brutish and boisterous than the fierce winds and waves ( αγπια κυματα), Psalms 107:25-27. But God, who sets a bound to the mighty waters which they may not pass, Psalms 104:9, he also restraineth the remainder of man’s wrath, Psalms 76:10. If he do but (as the Roman tribune was wont to do) interpose his veto. If he do but say (st) Be silent, O all flesh, σιγα λαος, plot not, prate not, practise not against my people, who dare quatch in his presence, or gainstand his commands ( הס ησυχααετε)? Who art thou, O man, that chattest against God? saith Paul, Romans 9:20 "Who is this that darkeneth counsel by words without wisdom?" saith God to Job, Job 38:2. How now? Let all flesh be silent. Let God be justified, and every mouth stopped. Talk no more so exceeding proudly, let not arrogance come out of your mouth; for the Lord is a God of knowledge, and by him actions are weighed. He will keep the feet of his saints, and the wicked (whether they will or no) shall be silent in darkness; for by strength shall no man prevail. "The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them," saith holy Hannah, 1 Samuel 2:3; 1 Samuel 2:9-10. And then they shall be glad to be quiet, and to save themselves as they can; like as the worms when it thunders wriggle into the corners of the earth; and as Caligula (that bold miscreant that dared his Jove to a duel), when it thundered, covered his eyes with his cap, running under the bed, or any bench hole (Sueton.).

O all flesh] Frail and foolish, weak and worthless men, who may not compare their wisdom or oppose their strength to God’s; before whom they can no more stand than a glass bottle can before a cannon-shot. They should, therefore, do well to meddle with their match; and not "contend with him that is mightier than they," Ecclesiastes 6:10. The Church is called Jehovahshammah, or, The Lord is there, Ezekiel 48:35, and although she be but a virgin, yet she hath a thrice puissant champion, even the Holy One of Israel, Isaiah 22:23.

Who is now also already raised up] Or aroused, awakened as a man out of sleep, Psalms 44:23, or as a giant that shouteth by reason of wine, Psalms 78:65.

Out of his holy habitation] That is, out of heaven, Deuteronomy 26:15, where he hath bathed his sword, Isaiah 34:5, and bent his bow and made it ready, Psalms 50:12. Or out of his temple, which was likewise God’s habitation, 1 Samuel 2:20, and thence God would help his people, as they once said to David at Mahanaim, 2 Samuel 18:3, Therefore now it is better that thou help us, or cause us to be helped, out of the city. Remarkable is that of the psalmist, "In Salem is God s tabernacle, and his dwelling place in Zion. There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah." Psalms 76:2-3. There? where? In the tabernacle, in the assemblies of God’s saints. By all flesh here may also be meant the unbelieving Jews, who are enjoined silence and submission; they are styled here, as the Levites styled the people, saying, "Hold your peace," Nehemiah 8:11; dispute not, doubt not, distrust not God’s promises, seem they never so improbable or impossible to be effected; hearken not to the murmurings of your own misgiving hearts, but silence your reason, exalt your faith.

 


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Bibliography Information
Trapp, John. "Commentary on Zechariah 2:4". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/zechariah-2.html. 1865-1868.

Lectionary Calendar
Wednesday, November 13th, 2019
the Week of Proper 27 / Ordinary 32
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