Hitherto all had been bright, full of the largeness of the gifts of God; of God's favor to His people ; the removal of their enemies ; the restoration and expansion and security of God's people and Church under His protection ; the acceptance of the present typical priesthood and the promise of Him, through whom there should be entire forgiveness : the abiding illumining of the Church by the Spirit of God . Yet there is a reverse side to all this, God's judgments on those who reject all His mercies. Augustine, de Civ. Del. 17:3.:Ribera: "Prophecies partly appertain to those in whose times the sacred writers prophesied, partly to the mysteries of Christ. And therefore it is the custom of the prophets, at one time to chastise vices and set forth punishments, at another to predict the mysteries of Christ and the Church."

And I turned and - Or, "Again I lifted up my eyes" Genesis 26:18; 2 Kings 1:11, 2 Kings 1:13; Jeremiah 18:14, having again sunk down in meditation on what he had seen, "and behold a roll flying;" as, to Ezekiel was shown "a hand with a roll of a book therein, and he spread it before me." Ezekiel's roll also was "written within and without, and there was written, therein lamentation and mourning and woe" Ezekiel 2:9-10. It was a wide unfolded roll, as is involved in its flying; but its "flight signified the very swift coming of punishment; its flying from heaven that the sentence came from the judgment-seat above" (Ribera).

Behold a flying roll - This was twenty cubits long, and ten cubits broad; the prophet saw it expanded, and flying. Itself was the catalogue of the crimes of the people, and the punishment threatened by the Lord. Some think the crimes were those of the Jews; others, those of the Chaldeans. The roll is mentioned in allusion to those large rolls on which the Jews write the Pentateuch. One now lying before me is one hundred and fifty-three feet long, by twenty-one inches wide, written on fine brown Basle goat-skin; some time since brought from Jerusalem, supposed to be four hundred years old.

Then I turned, and lift up mine eyes, and looked,.... The prophet turned himself from looking upon the candlestick and olive branches, having had a full and clear understanding of them, and looked another way, and saw another vision:

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.

Zechariah 5:1. "And I lifted up my eyes again, and saw, and behold a flying roll. Zechariah 5:2. And he said to me, What seest thou? And I said, I see a flying roll; its length twenty cubits, and its breadth ten cubits. Zechariah 5:3. And he said to me, This is the curse that goeth forth over the whole land: for every one that stealeth will be cleansed away from this side, according to it; and every one that sweareth will be cleansed away from that side, according to it. Zechariah 5:4. I have caused it to go forth, is the saying of Jehovah of hosts, and it will come into the house of the thief, and into the house of him that sweareth by my name for deceit: and it will pass the night in the midst of his house, and consume both its beams and its stones." The person calling the prophet's attention to the vision, and interpreting it, is the angelus interpres. This is not specially mentioned here, as being obvious from what goes before. The roll (book-scroll, megillâh equals megillath sēpher, Ezekiel 2:9) is seen flying over the earth unrolled, so that its length and breadth can be seen. The statement as to its size is not to be regarded as "an approximative estimate," so that the roll would be simply described as of considerable size (Koehler), but is unquestionably significant. It corresponds both to the size of the porch of Solomon's temple (1 Kings 6:3), and also to the dimensions of the holy place in the tabernacle, which was twenty cubits long and ten cubits broad. Hengstenberg, Hofmann, and Umbreit, following the example of Kimchi, assume that the reference is to the porch of the temple, and suppose that the roll has the same dimensions as this porch, to indicate that the judgment is "a consequence of the theocracy" or was to issue from the sanctuary of Israel, where the people assembled before the Lord. But the porch of the temple was neither a symbol of the theocracy, nor the place where the people assembled before the Lord, but a mere architectural ornament, which had no significance whatever in relation to the worship. The people assembled before the Lord in the court, to have reconciliation made for them with God by sacrifice; or they entered the holy place in the person of their sanctified mediators, the priests, as cleansed from sin, there to appear before God and engage in His spotless worship. The dimensions of the roll are taken from the holy place of the tabernacle, just as in the previous vision the candlestick was the mosaic candlestick of the tabernacle. Through the similarity of the dimensions of the roll to those of the holy place in the tabernacle, there is no intention to indicate that the curse proceeds from the holy place of the tabernacle or of the temple; for the roll would have issued from the sanctuary, if it had been intended to indicate this. Moreover, the curse or judgment does indeed begin at the house of God, but it does not issue or come from the house of God. Kliefoth has pointed to the true meaning in the following explanation which he gives: "The fact that the writing, which brings the curse upon all the sinners of the earth, has the same dimensions as the tabernacle, signifies that the measure will be meted out according to the measure of the holy place;" and again, "the measure by which this curse upon sinners will be meted out, will be the measure of the holy place." With this measure would all sinners be measured, that they might be cut off from the congregation of the Lord, which appeared before God in the holy place.

The flight of the roll symbolized the going forth of the curse over the whole land. כּל־הארץ is rendered by Hofmann, Neumann, and Kliefoth "the whole earth," because "it evidently signifies the whole earth in v. Zechariah 4:10, Zechariah 4:14, and Zechariah 6:5" (Kliefoth). But these passages, in which the Lord of the whole earth is spoken of, do not prove anything in relation to our vision, in which כּל־הארץ is unmistakeably limited to the land of Canaan (Judah) by the antithesis in Zechariah 5:11, "the land of Shinar." If the sinners who are smitten by the curse proceeding over כּל־הארץ are to be carried into the land of Sinar, the former must be a definite land, and not the earth as the sum of all lands. It cannot be argued in opposition to this, that the sin of the land in which the true house of God and the true priesthood were, was wiped away by expiation, whereas the sin of the whole world would be brought into the land of judgment, when its measure was concluded by God; for this antithesis is foreign not only to this vision, but to the Scriptures universally. The Scriptures know nothing of any distribution or punishment of sins according to different lands, but simply according to the character of the sinners, viz., whether they are penitent or hardened. At the same time, the fact that כּל־הארץ denotes the whole of the land of Israel, by no means proves that our vision either treats of the "carrying away of Israel into exile," which had already occurred (Ros.), or "sets before them a fresh carrying away into exile, and one still in the future" (Hengstenberg), or that on the coming of the millennial kingdom the sin and the sinners will be exterminated from the whole of the holy land, and the sin thrown back upon the rest of the earth, which is still under the power of the world (Hofmann). The vision certainly refers to the remote future of the kingdom of God; and therefore "the whole land" cannot be restricted to the extent and boundaries of Judaea or Palestine, but reaches as far as the spiritual Israel or church of Christ is spread over the earth; but there is no allusion in our vision to the millennial kingdom, and its establishment within the limits of the earthly Canaan. The curse falls upon all thieves and false swearers. הנּשׁבּע in Zechariah 5:3 is defined more precisely in Zechariah 5:4, as swearing in the name of Jehovah for deceit, and therefore refers to perjury in the broadest sense of the word, or to all abuse of the name of God for false, deceitful swearing. Thieves are mentioned for the sake of individualizing, as sinners against the second table of the decalogue; false swearers, as sinners against the first table. The repetition of מזּה כּמוה points to this; for mizzeh, repeated in correlative clauses, signifies hinc et illinc, hence and thence, i.e., on one side and the other (Exodus 17:12; Numbers 22:24; Ezekiel 47:7), and can only refer here to the fact that the roll was written upon on both sides, so that it is to be taken in close connection with כּמוה: "on this side ... and on that, according to it" (the roll), i.e., according to the curse written upon this side and that side of the roll. We have therefore to picture the roll to ourselves as having the curse against the thieves written upon the one side, and that against the perjurers upon the other. The supposition that mizzeh refers to כּל־הארץ is precluded most decidedly, by the fact that mizzeh does not mean "thence," i.e., from the whole land, but when used adverbially of any place, invariably signifies "hence," and refers to the place where the speaker himself is standing. Moreover, the double use of mizzeh is at variance with any allusion to hâ'ârets, as well as the fact that if it belonged to the verb, it would stand after כּמוה, whether before or after the verb. Niqqâh, the niphal, signifies here to be cleaned out, like καθαρίζεσωαι in Mark 7:19 (cf. 1 Kings 14:10; Deuteronomy 17:12). This is explained in Zechariah 5:4 thus: Jehovah causes the curse to go forth and enter into the house of the thief and perjurer, so that it will pass the night there, i.e., stay there (lâneh third pers. perf. of lūn, from lânâh, to be blunted, like zûreh in Isaiah 59:5, and other verbal formations); it will not remain idle, however, but work therein, destroying both the house and sinners therein, so that beams and stones will be consumed (cf. 1 Kings 18:38). The suffix in כּלּתּוּ (for כּלּתהוּ, cf. Ges. 75, Anm. 19) refers to the house, of course including the inhabitants. The following nouns introduced with ואת are in explanatory apposition: both its beams and its stones. The roll therefore symbolizes the curse which will fall upon sinners throughout the whole land, consuming them with their houses, and thus sweeping them out of the nation of God.

Then I turned, and lifted up mine eyes, and looked, and behold a flying roll.

5:1 A flying roll - A volume, or book spread out at large, flying in the air, swiftly.

[2] flying roll

A "roll," in Scripture symbolism, means the written word whether of God or man Ezek 6:2 Jer 36:2,4,6, etc: Ezek 3:1-3. Zechariah's eighth vision is of the rebuke of sin by the word of God. The two sins mentioned really transgress both tables of the law. To steal is to set aside our neighbor's right; to swear is to set aside God's claim to reverence. As always the law can only curse (Zech 5:3); Gal 3:10-14.

CHAPTER 5

Zec 5:1-4. Sixth Vision. The Flying Roll. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea.

1. flying roll-of papyrus, or dressed skins, used for writing on when paper was not known. It was inscribed with the words of the curse (De 27:15-26; 28:15-68). Being written implied that its contents were beyond all escape or repeal (Eze 2:9). Its "flying" shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen (Zec 5:2). Being open to all, none could say in excuse he knew not the law and the curses of disobedience. As the previous visions intimated God's favor in restoring the Jewish state, so this vision announces judgment, intimating that God, notwithstanding His favor, did not approve of their sins. Being written on both sides, "on this and on that side" (Zec 5:3) [Vatablus] connects it with the two tables of the law (Ex 32:15), and implies its comprehensiveness. One side denounced "him that sweareth falsely (Zec 5:4) by God's name," according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbor.

5:1-4 The Scriptures of the Old and New Testament are rolls, in which God has written the great things of his law and gospel; they are flying rolls. God's word runs very swiftly, Ps 147:15. This flying roll contains a declaration of the righteous wrath of God against sinners. Oh that we saw with an eye of faith the flying roll of God's curse hanging over the guilty world as a thick cloud, not only keeping off the sunbeams of God's favour, but big with thunders, lightnings, and storms, ready to destroy them! How welcome then would the tidings of a Saviour be, who came to redeem us from the curse of the law, being himself made a curse for us! Sin is the ruin of houses and families; especially the doing hurt to others and false witness. Who knows the power of God's anger? God's curse cannot be kept out by bars or locks. While one part of the curse of God ruins the substance of the sinner, another part will rest on the soul, and sink it to everlasting punishment. All are transgressors of the law, so we cannot escape this wrath of God, except we flee for refuge to lay hold on the hope set before us in the gospel.