Exegetical and Hermeneutical Commentary of Zechariah 3:10
In that day, saith the LORD of hosts, shall ye call every man his neighbor under the vine and under the fig tree.
10. The consequence of the removal of the iniquity of the land shall be the return of the peaceful and prosperous days of Solomon (1Ki 4:25), and social intercourse and festivity shall prevail on every side. Micah had already made this a type of the kingdom of Christ (Zec 4:4).
“We are told in the Talmud (Yoma vii. 4) that when, on the great Day of Atonement, the high priest had performed the various duties of that solemn day, he was escorted home in a festive manner, and was accustomed to give a festal entertainment to his friends. The maidens and youths of the people went forth to their gardens and vineyards with songs and dances; social entertainments took place on all sides, and universal gladness closed the festival of that solemn day.” Rev. C. H. H. Wright, Bampton Lectures, pp. 77, 78.
Fuente: The Cambridge Bible for Schools and Colleges
Under the vine and under the fig tree – Micah had already made the description of the peaceful days of Solomon 1Ki 4:25, a symbol Mic 4:4 of the universal fearless peace of the time of Christ. Lap.: Christ by His passion shall not only take away iniquity, but also bring peace, delight, free communication of all things, so that all things among Christians should be common. For the law of Christ enjoineth charity, forgiveness of injuries, patience, love of enemies etc., all which bring temporal peace.
Fuente: Albert Barnes’ Notes on the Bible
Zec 3:10
Under the vine and under the fig tree
Messiahs times
Thus inspiration characterises the reign of the Messiah.
It was to be distinguished by three things.
1. Enjoyment. The very image is delightful. Vines and fig trees were much prized in the East. They afforded at once delightful fruit for the taste, and refreshing shade from the heat. Persons therefore regaled themselves under their branches and leaves,–and thus the expression in time came to signify happiness. And blessed are the people that know the joyful sound. Wherever the Gospel came it was received as good news, glad tidings, and it was said of the receivers, that they walked not only in the fear of the Lord, but in the comforts of the Holy Ghost.
2. Liberty. Slaves and captives did not sit under their vines and fig trees. Nor did proprietors in time of war. They were liable to the surprises of the enemy. Then they disappeared from these loved, but no longer safe, retreats. In Messiahs days Israel shall be saved, and Judah shall dwell securely. What have His subjects to fear? Their souls shall dwell at ease. They are free indeed. They are kept by the power of God.
3. Benevolence. Ye shall call every man his neighbour under the vine, and under the fig tree. There is nothing like selfishness here. They are anxious that others should partake of their privileges. There is no envy here; there is no room for it. Here is enough for all. If we are Christians indeed, our happiness, instead of being impaired by the experience of others, will be increased by it. Let me invite all that come within my reach to that mercy which I have found. (William Jay.)
The times of Gospel peace
A second benefit is the taking away of all trouble, and the fear of trouble, which sin procures; and the giving of peace, represented by peoples walking abroad, and daring, in the open fields under shades, to invite and call one another to feasts and enjoyment of the fruits of peace; which promise is spiritually performed to all the elect when they are assured that God is at peace with them; and is sometimes outwardly performed to the Church, when it is for her good, beside what Israel may expect when they shall turn to Christ. Doctrine–
1. True and sound peace comes only from Christ, and from the sense of the pardon of sin through His blood, which those who have fled to Christ ought to take as their allowance to rest confidently upon, whatever danger there be, and feed upon as the choicest of dainties and feasts.
2. As outward peace and tranquillity in the visible Church and nation, where it is a great merely if it be well improven; so it shall not be wanting when it is for her good: for this promise is put in her charter for that also, and left in the hand of her wise and tender Guide, to dispense it as He sees may be for her profit, being the Lord of Hosts, to make it forthcoming for her when He pleaseth.
3. As it is a token of a blessed and thorough peace, when with outward and foreign enemies God removes intestine dissensions; and as amity among the inhabitants of a nation, especially in the Church, is a blessing and favour in its own kind; so true, spiritual peace ought to be entertained and improved by mutual godly society, and communication of conditions and experiences for common edification. This is signified to us in that peace, whether inward or outward, is described by calling every man his neighbour, living in amity, and inviting to mutual feasts and banquets. (George Hutcheson.)
The stone with seven eyes
The prophet Zechariah, for the length of his prophecy, has rather more than a usual number of allusions to Christ. Among these is the one contained in the passage before us. The language is metaphorical, and derived from the arts of architecture and engraving.
I. The stone with seven eyes. It is generally allowed that this refers directly to the Lord Jesus Christ. Some, however, understand it of Zerubbabel. But if it be allowed to refer to him primarily, yet only as a type of Christ; for it is the same person who is styled the Branch in the preceding verse, in Zec 6:12, and in other places where Christ is undoubtedly intended.
1. There are numerous allusions to Christ under the metaphor of a stone (Exo 17:6; 1Co 10:4; Psa 118:22; Mat 21:42; Eph 2:20).
2. Upon this stone were to be seven eyes. Seven appears to have been a sacred number among the Jews, and one denoting perfection. Hence we read of the seven golden candlesticks–the Lamb with seven horns and seven eyes–the seven Spirits of God–the book with seven seals–the seven lamps–the seven phials–and here, of the stone with seven eyes. Eyes are explained by commentators to signify intelligence and wisdom. Eyes of the Lord are to be understood of His omniscience. The ways of man are before the eyes of the Lord, and He pondereth all his goings (Pro 5:21). The eyes of the Lord are in every place, beholding the evil and the good (chap. 15:3). He that formed the eye, shall He not see? (Psa 94:9). Now, as seven in the Scriptures denotes perfection, we are doubtless, by the expression in this place, to understand that the attributes or qualities signified by it are infinitely perfect, forasmuch as they are ascribed to God. It is then, at least, an exhibition of one of the attributes of the infinite Jehovah. Let this be borne in mind, for we shall soon see Jesus Christ possessing this attribute.
3. By these eyes being upon this stone some suppose that we are to understand the eyes of the Father beholding the Son. But may we not rather suppose that the seven eyes being upon the stone were designed to signify that the perfections represented by them should be imparted to and become identified with it? And may not this be what is intended by the expression, I will engrave the graving thereof, saith the Lord of hosts? And may we not, then, suppose that this is an exhibition, by a most beautiful figure, of the incarnation of our Lord Jesus Christ? The engraver was the Lord of hosts. And says John, The Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father). fall of grace and truth (Joh 1:14). The things engraved on this stone were the infinite perfections of the Godhead.
II. The work to be accomplished. I will remove the iniquity of that land in one day. The whole stupendous work of human redemption centres in one single point;–it was effected by one single act, and that act the work of one single day. The one act which secures it is the sacrificial offering of Himself. The day on which it was effected was the day on which Christ suffered, the just for the unjust. Whatever, therefore, was said by way of promise, whatever was revealed by prophecy, or whatever was exhibited by the rites of the Jewish economy, all pointed to and centred in the death of Christ the whole scheme of human redemption was consummated by the one offering of Christ upon the Cross! O my soul, what a day of interest was that to the world! We have heard of a day on which a world was involved in the waters of a flood. We have heard of a day on which whole cities were reduced to heaps of smoking ruins. We have heard of a day on which one decisive battle determined the fate of empires; yea, and we have heard of a day on which the tyrannical yoke of foreign usurpation was broken, and the sweet sound of liberty heard throughout this vast republic. But what are all these in comparison of that day when all heaven, in breathless silence, paused and, with an interest commensurate with the importance,, of the work beheld the achievement of the Shepherd, the Stone of Israel?
III. The effects winch follow. In that day, saith the Lord of hosts, shall ye call every man his neighbour under the vine and under the fig tree. Here is, then–
1. A spirit of general benevolence. This is a legitimate fruit, or one of the effects of the great atonement applied to the heart of man. The first step towards the restoration of society to proper principles of feeling and action is to remove that principle which first disorganised society, and which still promotes enmity and separation between man and man. As love is the ruling principle of the soul, all sordid views and selfish interests are excluded from the heart of the Christian, and he looks abroad upon all mankind with a heart flowing with benevolence. He rejoices in the prosperity of the prosperous, and tenderly sympathises with those who are in adversity. In a word, he has learned to call every man his neighbour. But wherever this principle is found in the heart it cannot remain inactive. Hence–
2. A spirit of association. It is not enough for the true Christian that he has peace, order, and happiness within the sanctuary of his own breast, nor yet that he feels a spirit of general benevolence towards all mankind. The language of his heart is, What shall I render unto the Lord for all His benefits towards me? The principle of which he is possessed, and by which he is actuated, ever prompts him to every good word and work. Eating together was by the ancients considered a mark of peculiar respect. It was a ceremony used not only as a testimony of mutual friendship, but also for the confirmation of covenants, in the transaction of civil and religious affairs. The place chosen and sanctioned by custom for these purposes was the shade of the vine and of the fig tree. The fruit of these was much depended upon both for nourishment and comfort. Beneath their shade, therefore, was an appropriate place for the interchange of friendships, and especially for the purpose of devotion. When, therefore, any one invited his neighbour under the vine and under the fig tree, it was a testimony of his love, and the expression of a desire that his neighbour might with him partake of all the temporal and spiritual blessings of which he himself was a partaker. But viewing these expressions in their more immediate reference to the effects of the great atonement, they very clearly designate the spirit by which every true Christian is actuated towards mankind. It was this spirit, in all its infinite perfection and fulness, which moved the Father to give His only begotten Son, that whosoever believeth on Him might not perish, but have everlasting life. It was the same love that moved the Son to give Himself for us, that He might redeem us from all iniquity, and that He might break down the middle wall of partition which separated man from God, and man from man; and in himself of twain to make one new man, so making peace. It is the existence and operation of this spirit, in the hearts of the ministers of Christ, which stimulates them to go into all the world and preach the Gospel to every creature–to invite and entreat sinners to be reconciled to God. It is the existence and operation of this spirit which leads Christians to unite their efforts and put forth their energies in the cause of man. Improvement–
1. That the Christian hath a strong foundation for his faith. In the first part of this subject we have seen that Jesus Christ, by both prophets and apostles, is laid in Zion for a sure foundation. He therefore, who believes in Him with a heart unto righteousness, shall not be confounded.
2. We learn from this subject the great privilege of the children of God. Whatever obstacles lay in the way of our salvation, on account of original sin, was removed in one day by the death of Christ.
3. Finally, we learn from this subject the duty of every Christian. Was it said that in the day when iniquity should be removed every (Christian) man should call his neighbour under the vine and under the fig tree? This prophecy, then, clearly points out the duty of every lover of Christ. Think not that this duty belongs exclusively to the ministers of the Gospel (Noah Levings.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Shall ye call every man his neighbour] See on Isa 36:16. Every one shall be inviting and encouraging another to believe on the Lord Jesus Christ; and thus taste and see that God is good. See on Isa 2:2-3. And there shall be the utmost liberty to preach, believe on, and profess the faith of our Lord Jesus Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In that day of building my temple, when it is finished, and in the day of removing the sins of my people, literally referring to the returned captive Jews; mystically, to the whole church in gospel days, when Christ, the chief Cornerstone, shall have purged away sin, and established his church.
Shall ye call every man his neighbour; invite with love and peace, such as becomes neighbours, who are partakers of the same grace of God, and blessings of a Redeemer.
Under the vine; to feast or refresh themselves under the pleasing shadow, and with the sweet, delicious fruit of the vine and fig tree, of both which there were ever greatest store, and of choicest taste, when the people of God, the Jews, did obey, worship, and fear the Lord, and long for the Messiah, and loved each other.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. under . . . vine . . . figtreeemblem of tranquil prosperity (1Ki4:25). Type of spiritual peace with God through Christ (Ro5:1); and of millennial blessedness (Mic4:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In that day, saith the Lord of hosts,…. The Gospel dispensation, which began with the incarnation, sufferings, death, and resurrection of Christ, and still continues; called sometimes the day of salvation, the acceptable time, and year of the redeemed:
shall ye call every man his neighbour under the vine, and under the fig tree; which may be expressive of the desire of gracious souls after the conversion of others; they would have them come under the means of grace; and are desirous that the means might be blessed to them; that they might know Christ, and be partakers of the same grace with them; which arises from a sense they have of the blessings they share in; from a love to immortal souls, and a desire to promote the glory of God; also of the fruitfulness and plenty of the Gospel dispensation; Christ is the true vine, laden with precious fruits; from him saints have all their fruitfulness; they sit under his shadow with delight, and his fruit is sweet unto them; the provisions of his house are very excellent and precious, to which others are invited to partake of: likewise of the fellowship and communion which saints have with each other; they converse in private, join in public worship, and feast together at the Lord’s table; and encourage one another so to do; all which is crowned with the presence of God, and fellowship with him: moreover, the words may suggest that peace and tranquillity enjoyed by believers under the Gospel dispensation, and that safety and security which they have in and through Christ; [See comments on Mic 4:4].
Fuente: John Gill’s Exposition of the Entire Bible
We see from this verse that a particular time is signified by one day; for the Prophet wished to inspire the Jews with confidence, lest they should think that their misery would continue, because God had hitherto treated them with rigor and severity. Here then is shown to them a sudden change. He therefore adds, In that day, ye shall call every one his neighbor under his vine and under his fig-tree; that is, “Ye shall dwell secure, beyond the reach of fear or of danger; for no one will be incensed against you.” This kind of expression signifies a safe and quiet state, that is, when it is said; that neighbors meet together under the vine and under the fig-tree. For they who fear, either remain inclosed in cities, or seek, when in the country, some fortified place and difficult of access, or watch their own doors that they may not be exposed to injuries; but they who joyfully meet together under the vine or under the fig-tree, show that they are free from every anxiety and fear.
The sum of the whole then is, — that when God shall openly make himself the guardian of his Church, the faithful shall be relieved from every fear, and shall cheerfully enjoy their freedom, so that they shall venture to have their repast under the vine and under the fig-tree, that is, in the open air and on the public road, as there will be none to terrify them. But as this promise is to be extended to the whole kingdom of Christ, what is said ought to be applied to that spiritual peace which we enjoy, when we are fully persuaded that God is reconciled to us; for then also us become reconciled among ourselves, so that we no longer seek to injure one another, according to what we have observed in Micah, (Mic 4:4,) and according to what Isaiah says in the second chapter Isa 2:1. Let us now proceed-
Fuente: Calvin’s Complete Commentary
(10) The wording of this verse is a reminiscence of 1Ki. 4:25, Mic. 4:4, &c. It is an announcement of the approaching fulfilment of the promise of Jer. 33:16 : In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she (Jerusalem) shall be called, The Lord our righteousness. (Comp. Jehovah, my standard, as the name of an altar, in Exo. 17:15.) Such prophecies were partially fulfilled in the restoration of the Jews after the captivity; but perhaps their complete fulfilment is to be expected in the future, when all Israel shall be saved (Rom. 11:26).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.”
Here are the blessed consequences, and the gracious and glorious effects of the whole. Believers in Christ brought into a state of grace, mercy, and peace, sit down as under their own vine, and their fig-tree, for none can make them afraid. Sin cannot, for it is done away. Hell cannot, for Christ hath conquered hell, death, and the grave. And corruption cannot, for Christ’s holiness is the holiness of his redeemed. What he is, he is for his people; and is made of God to them, wisdom, righteousness, sanctification, and redemption. 1Co 1:30 . And as the people of God thus sit down to a constant feast of love, and joy, and peace, in believing, abounding in hope through the power of the Holy Ghost; so they gladly invite their fellows to join in their triumphs in Jesus. Every follower of the Lord is anxious to promote the Lord’s glory, and to proclaim the blessedness of that grace he himself hath found. So that these are the blessed fruits of salvation. Reader! the Lord gives us daily sweet testimonies of the same in our own hearts. Amen. Isa 2:2-4 ; Mic 4:4 .
REFLECTIONS
Reader! look up with thankfulness to God the Holy Ghost, for the blessed information given in this Chapter, of the state in which poor sinners, both ministers and people, as they are in themselves, appear before God. Thank the Lord the Spirit, that since we have such an accuser of the brethren before God, we are made acquainted with his devices, And oh! bless the Great and Almighty Glorifier of the Lord Jesus, for the blessed view he hath here afforded the Church of the everlasting and all-prevailing Advocacy of Jesus. Yes! thou glorious Intercessor, thou complete justifying righteousness of thy people! Thou hast rebuked Satan. Thou dost, thou wilt rebuke him. Neither shall he prevail against us. We are indeed clothed with filthy garments; for our best robes, our prayer robes, our sacramental robes, all are unclean, unless washed from their impurities in thy blood. Do thou, O Lord, say concerning all thy redeemed now, as of Joshua, the high priest of old; behold, I have caused thine iniquity to pass from thee, I will clothe thee with change of raiment!
And oh, thou blessed Lord! Do I not behold in thee the Branch Jehovah hath brought forth, raised up, and made blessed to all thy people? How fragrant, how everlastingly filled with verdure! How fruitful in all redemption blessings to thy redeemed! Under thee, Lord, and thy shadow, would my soul forever sit with delight, and thy fruit will be sweet to my taste. On thee, O Lord, as the Stone Jehovah hath laid in Zion, would my soul forever gaze, and feast my ravished eyes! Blessed, and Almighty Jehovah! On this signet, this High Priest of my soul, grave my poor name, and give me to see my soul’s interest, and everlasting security in that unspeakable mercy, since thou hast removed the iniquity of that land in one day; so that; now if the iniquity of Israel be sought for, there shall be none; and the sons of Judah, and they shall not be found. Blessed! blessed forever be God, for Jesus Christ! In him shall all the seed of Israel be justified, and shall glory. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Zec 3:10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.
Ver. 10. In that day, saith the Lord of hosts, shall ye call, &c. ] i.e. Ye shall have peace regionis et religionis, of country and of conscience. Christus auferet iniquitatem, affere pacem. Christ, as he saveth his people fron their sins, so from the hands of them that hate them. When this Prince of peace was born, in the days of Augustus, Universa gentium era aut pax, aut pactio; there was a general either peace or truce among all nations. “And this man shall be the peace, when the Assyrian shall come into the land thus shall he deliver us from the Assyrian,” Mic 5:5-6 . But behold a better thing. This Shiloh, this Tranquillator, Pacificator, by removing iniquity createth peace of conscience; like as after Jonah was cast overboard the sea became calm. Of the increase of his government and peace there shall be no end, Isa 9:7 . Where Christ ruleth there is peace, peace, Isa 26:3 that is, perfect, sheer, pure peace, with God, ourselves, and others; and the more Christ’s government increaseth in the soul the more is peace renewed, continued, multiplied. “Great peace have all they that love thy law, and nothing shall offend them,” saith David, Psa 119:165 “And thou hast been a strength to the poor, a refuge from the storm, a shadow from the heat,” &c., Isa 25:4 , better than that of the broad leaved vine and fig tree, very cooling and comfortable in those hot countries. See this in righteous Noah; who being justified by faith, had peace with God, and therefore was mediis tranquillus in undis, in the midst of a calm in the waves. How securely doth he ride out that uproar of heaven, earth, and waters! He hears the pouring down of rain above his head, the shrieking of men, the bellowing of beasts on both sides him, the raging and threats of the waves under him. He saw the miserable shifts of distressed unbelievers, and in the mean time sits quietly in his dry cabin, not feeling nor fearing evil. How happy a thing is pardon of sin and peace with God! what a quiet safety, what a heavenly calm doth it lodge in the soul! what earnest pantings and strong affections to the salvation of others! “Ye shall call,” &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
that day: i.e. the day of Messiah.
call = call in . . . under: i.e. invite to sit down and feast.
every man. Hebrew Ish. App-14.
the = his own; as in Mic 4:4.
Fuente: Companion Bible Notes, Appendices and Graphics
that day
Zec 3:10 marks the time of fulfilment as in the future kingdom. It speaks of a security which Israel has never known since the captivity, nor will know till the kingdom comes. (Cf. Isa 11:1-9).
Fuente: Scofield Reference Bible Notes
In: Zec 2:11
shall: 1Ki 4:25, Isa 36:16, Hos 2:18, Mic 4:4, Joh 1:45-48
Reciprocal: 1Ki 4:20 – eating 2Ki 18:31 – eat ye Jer 23:6 – dwell Jer 30:10 – and shall Jer 31:5 – yet Jer 32:15 – Houses Jer 32:37 – I will cause Joh 11:28 – and called Act 10:24 – and had
Fuente: The Treasury of Scripture Knowledge
Zec 3:10. Under the vine and under the fig tree is explained by the comments on Mic 4:4 and needs not be repeated here.
Fuente: Combined Bible Commentary
Zec 3:10. In that day In the day of removing the sins of my people; literally referring to the returned captive Jews, and mystically to the whole church in gospel days, when Christ the chief corner stone should have purged away sin and established his church; and when sinners should come to him in repentance and faith, and obtain reconciliation with God and peace of conscience; shall ye call every man his neighbour Invite, with love and kindness, such as become neighbours by partaking of the same divine grace and blessing of the gospel; under the vine, and under the fig- tree To associate together in holy duties and godly fellowship, sitting under the shadow of the true vine with delight, and finding its fruits sweet to your taste; as in Judea men used to feast together under the shade, and upon the fruit of their vines and fig-trees. When the guilt and power of iniquity are taken away, and we are in Christ new creatures, we receive precious privileges and blessings, as the fruit of our justification, regeneration, and union with Christ; yea, more precious than the products of the vine or fig-tree. And we repose ourselves in sweet tranquillity under his protection and care, being saved from the fear of evil, and possessed of a peace that passeth all understanding. This may perhaps have a special reference to that day when the eyes of the Jews shall be fixed upon Christ, the precious corner stone, which they have hitherto rejected. Then their load of national guilt shall at once be removed; and they shall enjoy spiritual peace and temporal security in their own land, as in the days of Solomon. Scott.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the {q} vine and under the fig tree.
(q) You will then live in peace and quietness, that is, in the kingdom of Christ; Isa 2:2 Mic 4:4 Ha 2:9 .
Fuente: Geneva Bible Notes
In that day, the Lord promised, the Israelites would all invite their (Gentile) neighbors to join them in enjoying their peace and prosperity. Israel would enjoy peace and security as never before, even under the reign of Solomon (1Ki 4:25; cf. 2Ki 18:31; Mic 4:4). Then God will lift the curse that He imposed on the creation at the Fall, and there will be agricultural prosperity as well as spiritual prosperity (Isa 11:1-9; Isaiah 35; Isa 65:17; Dan 7:13-14; Dan 7:27; Mic 4:1-4). Paradise lost will become paradise regained.
"In summary, vision four describes a day of redemption in which Joshua the high priest, typical or representative of Israel as a priestly people, will be cleansed of his impurities and reinstalled in his capacity as high priest. This presupposes a Temple in which this can take place, so Joshua will build such a structure. Again, this Temple is only the model of one to come, one whose cornerstone is YHWH Himself. That cornerstone contains the glorious promise of the regeneration of the nation, a mighty salvific event that will be consummated in one day (Isa 66:7-9)." [Note: Merrill, pp. 143-44.]