Zechariah 5:6-11 - Homiletics

The vindication of Law.

"Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes," etc. The last vision was one of warning. This, as we take it, is one of judgment. The subject appears, however, to be the same. What the prophet previously dreaded and threatened he now describes as fulfilled. In other words, in a mystical fashion, and in language only partially understood by himself, he foretells how the warning just uttered by him would be, on the one hand, completely despised by the Jewish people and Church; and, on the other hand, completely vindicated by the course of events.

I. THE WARNING DESPISED . This is predicted, in vision, by certain similitudes, which convey to our minds:

1 . The idea of measure. An "ephah," a common measure, sometimes put as a representative of all measures, is seen "going forth." What for, except to be used? And how used, unless for measuring? As also—if Dr. Pusey is right in speaking of it as the largest measure in use—for measuring something of very unusual magnitude.

2 . The idea of national sin. Of sin, by what is said of the contents of this ephah, viz. ( Zechariah 5:8 ), "This is wickedness." Of nationality, by its being presented to us under the figure of a woman (see Isaiah 37:22 ; Ezekiel 16:2 , Ezekiel 16:4 ; and other Scriptures; and comp. Isaiah 3:26 with the figure and legend of "Judaea Capta" on the coin struck in commemoration of the destruction of Jerusalem), and perhaps, also, by the remarkable declaration in end of Zechariah 5:6 .

3. The idea of repletion. This large measure being so filled up as only to require the closing up of its mouth; and that with so heavy a closing as a "talent of lead," as though never requiring to...be opened again. See what our Lord long afterwards said to the Jews in Matthew 23:32 (comp. Genesis 15:16 ), with apparent reference to this very prophecy, and, as some think ( Matthew 23:35 ), to this very prophet. Also compare what is said concerning the sin of "stealing," in Matthew 23:4 of this chapter, with what our Saviour also said to the Jews of that day in Matthew 21:13 ; and see Daniel 8:23 ; 1 Thessalonians 2:16 .

II. THE WARNING FULFILLED . This seems shown us by the following emblems:

1 . The emblem of captivity. The "woman," or nation, with its "wickedness," being, as already noted, shut up in the ephah.

2 . The emblem of settled purpose. As exhibited by the appearance of "two" persons to effect the same thing. Compare such passages as Amos 3:3 ; Genesis 19:1 ; Genesis 41:32 ; and note how "two" angels declare both the resurrection and the second coming of Christ ( John 20:12 ; Acts 1:10 ).

3 . The emblem of irresistible removal. The "two women" spoken of are naturally able to overcome and lift up the one in the ephah ( Ecclesiastes 4:9 , Ecclesiastes 4:10 ). The same idea may also be conveyed by their having the "wings of a stork," the most familiar of all birds of migration ( Jeremiah 8:7 ); also by their having "the wind" in their wings, their natural strength being made stronger still by the appointed course of events (comp. Psalms 147:18 ; Psalms 148:8 ); also once more, perhaps, by the ephah being so "lifted up from the earth" that nothing earthly could have the power to prevent its removal.

4 . The emblem of permanent stay. The ephah being taken to "Shinar," or Babylon, a land of long captivity to Israel in the past ( Jeremiah 29:4 , Jeremiah 29:5 ), and having a house "built" for it there, and being "established" there on a base of its own. All which seems to have been fulfilled when the Romans came, after the "filling up" of the sins of the Jews by their rejection of Christ, and took away their "place and nation" ( John 11:48 ), carrying them away captive by irresistible might and evidently Divine assistance into their long exile in the great city of that mystical "Babylon," which is also, spiritually, "called Sodom and Egypt" ( Revelation 11:8 ; Revelation 14:8 ; Revelation 17:1 , Revelation 17:5 , Revelation 17:18 , etc.), and settling them there (so it possibly means) on a "base" of their "own," i.e. in a kind of life and under a Divine dispensation peculiar to themselves (comp. Numbers 23:9 , end).

We see, in this prophecy so viewed, in conclusion:

1 . The cumulative nature of sin. As nations and men continue in disobedience, so also, and even more, does the amount charged against them, as by a terrible kind of compound interest, continue to increase. The sins of yesterday greatly aggravate the sins of today. Besides passages supra, see Romans 2:5 ; James 5:3 ; Deuteronomy 32:3 , Deuteronomy 32:4 .

2. The necessary limits of sin. Sin, in its ultimate essence, is simply rebellion against God ( 1 John 3:4 ; Psalms 51:4 ). Even in the case, therefore, of Israel, who was dealt with in especial mercy and love, there must be some boundary beyond which the accumulation of sin cannot be allowed to proceed. What becomes, else, of God's rule? What of his holiness too? Judex damnatur cum nocens absolvitur (see Genesis 18:25 , end).

3 . The ultimate issue of sin. If not repented of, if not atoned for, what can this issue be except "banishment"? And what can such banishment mean except "death" ( Matthew 25:41 ; Psalms 16:11 ; Romans 6:23 ; Proverbs 29:1 )?