Exegetical and Hermeneutical Commentary of Zechariah 5:3

Then said he unto me, This [is] the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off [as] on this side according to it; and every one that sweareth shall be cut off [as] on that side according to it.

3. earth ] Rather land, i.e. the land of Judah.

every one that stealeth ] The breach of one commandment of each table of the law, every one that stealeth, and so breaks the eighth commandment in the second table, every one that sweareth (i.e. falsely by God’s name Zec 5:4), and so breaks the third commandment in the first table, is singled out, perhaps because these were then the most prevalent sins amongst the Jews, as typical of all transgression. “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” Jas 2:10-11.

on this side according to it ] If we retain this translation (or, on the one side, on the other side, R. V.) it will mean that the roll was written on both sides, and that on the one side was inscribed the curse against those who broke the first table of the law, and on the other side the curse against those who broke the second table. Some however translate for every thief shall be driven out hence ( from hence, R. V. margin), i.e. from this land, according to it, and every swearer shall be driven out hence according to it. The objection to this is, that in the following verse we learn that the mission of the curse is not to expel sinners from the land, but to consume them in it. If with Pusey we take the word “cut off,” A. V. to mean “ cleansed away ” ( purged out, R. V.), as something defiled and defiling, which has to be cleared away as offensive, the objection would be removed. The sinner is cleansed away from the land when he is utterly destroyed.

Fuente: The Cambridge Bible for Schools and Colleges

Over the face of the whole earth – primarily land, since the perjured persons, upon whom the curse was to fall Zec 5:4, were those who swore falsely by the name of God: and this was in Judah only. The reference to the two tables of the law also confines it primarily to those who were under the law. Yet, since the moral law abides under the Gospel, ultimately these visions related to the Christian Church, which was to be spread over the whole earth. The roll apparently was shown, as written on both sides; the commandments of the first table, in which perjury is forbidden, on the one side; those relating to the love of our neighbor, in which stealing is forbidden, on the other. Theodoret: He calleth curse that vengeance, which goeth through the whole world, and is brought upon the workers of iniquity. But hereby both prophets and people were taught, that the God of all is the judge of all people, and will exact meet punishment of all, bringing utter destruction not on those only who live ungodly toward Himself, but on those also who are unjust to their neighbors. For let no one think that this threat was only against thieves and false-swearers; for He gave sentence against all iniquity. For since all the law and the prophets hang on this word, Thou shalt love the Lord thy God with all thy heart and thy neighbor as thyself, He comprised every sort of sin under false swearing and theft. The violation of oaths is the head of all ungodliness. One who so doeth is devoid of the love of God. But theft indicates injustice to ones neighbor; for no one who loves his neighbor will endure to be unjust to him. These heads then comprehend all the other laws.

Shall be cut off – Literally, cleansed away , as something defiled and defiling, which has to be cleared away as offensive: as God says, I will take away the remnant of the house of Jeroboam, as a man taketh away dung, until it be all gone (1Ki 14:10, add 1Ki 21:21), and so often in Deuteronomy, thou shalt put the evil away from the midst of thee (Deu 13:5 (6 Heb.); Deu 17:7; Deu 19:19; Deu 21:21; Deu 22:21, Deu 22:24; Deu 24:7), or of Israel Deu 17:12; Deu 23:22, and in Ezekiel, I will disperse thee in the countries and will consume thy filthiness out of thee Eze 22:15. Set it empty upon the coals thereof, that the brass of it may be hot and may burn, and the filthiness of it may be molten, that the scum of it may be consumed Eze 24:11.

Fuente: Albert Barnes’ Notes on the Bible

Verse 3. Every one that stealeth – and every one that sweareth] It seems that the roll was written both on the front and back: stealing and swearing are supposed to be two general heads of crimes; the former, comprising sins against men; the latter, sins against God. It is supposed that the roll contained the sins and punishments of the Chaldeans.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Then said he; the angel, which instructed the prophet.

This is the curse; this roll or book containeth the curse, the menaced punishment due to sinners, of which too many were still among the Jews.

That goeth forth; that goeth speedily, for it flieth.

Over the face of the whole earth; either the whole land of Judea, or over all the world; wherever these sins are found, this curse will come upon the sinners, unless they repent.

Every one that stealeth: theft is here first mentioned, a sin that had abounded among them, and front which they were not free then; they robbed one another, and they robbed God, they were sacrilegious.

Shall be cut off; shall be punished with an extermination of his house, as well as with cutting off his life.

According to it; according to the just threats of the law.

Every one that sweareth, profanely, or falsely, the perjured person,

shall be cut off too.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. curse . . . earth (Mal4:6). The Gentiles are amenable to the curse of the law, as theyhave its substance, so far as they have not seared and corruptedconscience, written on their hearts (Ro2:15).

cut offliterally,”cleared away.”

as on this side . . . as onthat sideboth sides of the roll [VATABLUS].From this place . . . from this place (repeated twice, as “thehouse” is repeated in Zec 5:4)[MAURER]; so “hence”is used, Ge 37:17 (or, “onthis and on that side,” that is, on every side)[HENDERSON]. None canescape, sin where he may: for God from one side to the other shallcall all without exception to judgment [CALVIN].God will not spare even “this place,” Jerusalem, when itsins [PEMBELLUS]. EnglishVersion seems to take VATABLUS’view.

according to itaccordingas it is written.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Then said he unto me, This [is] the curse,…. So the law of Moses is called, because it has curses written in it,

De 27:15 which curse is not causeless, but is according to law and justice; it is from the Lord, and is no other than the wrath of the Almighty; and, wherever it lights, it will remain and continue for ever. Vitringa, on Isa 24:6 says, this is the curse which Isaiah there prophesies of, which had its accomplishment in the times of Antiochus; but there the prophet is speaking, not of the land of Judea, but of the antichristian states.

That goeth forth over the face of the whole earth: over the whole land of Judea, and the inhabitants of it, for their breach of the law, contempt of the Gospel, and the rejection of the Messiah; and which had its accomplishment when wrath came upon them to the uttermost, in the destruction of their nation, city, and temple; and is the curse God threatened to smite their land with, Mal 4:6 and this curse also reaches to the whole world, and the inhabitants of it, who lie in wickedness; and to all sorts of sinners, particularly those next mentioned:

for everyone that stealeth shall be cut off [as] on this side, according to it; as it is written and declared on one side of the roll:

and everyone that sweareth shall be cut off [as] on that side according to it; as is written and declared on the other side of the roll; which two sins of theft and false swearing, the one being against the second, and the other the first table of the law, show that the curse of the law reaches to all sorts of sins and sinners; to all who do not keep it in every respect: and, indeed, to all but those who are redeemed from it by the blood of Christ; and that it is proportioned according to a man’s sins: and those two are particularly mentioned, because they are sins which prevailed among the Jews at the time Christ was on earth. Theft did, both in a literal and figurative sense,

Mt 23:14 and so did vain swearing, Mt 5:33.

Fuente: John Gill’s Exposition of the Entire Bible

The angel then says, that it was the curse which went forth (55) over the face of the whole land. We must remember what I have just said, that God’s judgment is here set forth before the Jews, that they might know how justly both their fathers and themselves have been with so much severity chastised by God, inasmuch as they had procured for themselves such punishments by their sins. From the saying of the angel, that the roll went through the whole land, we learn, that not only a few were guilty, or that some corner of the land only had been polluted, but that the wrath of God raged everywhere, as no part of the land was pure or free from wickedness. As then Judea was full of pollutions, it was no wonder that the Lord poured forth his wrath and overwhelmed, as it were with a deluge, the whole land.

It afterwards follows, for every thief, or every one that steals, shall on this as on that side, be punished, or receive his own reward; and every one who swears, shall on this as on that side be punished. As to the words, interpreters differ with regard to the particles, מזה כמוה, mese camue; some take the meaning to be, “by this roll, as it is written;” others, “on this side of the roll, as on the other;” for they think that the roll was written on both sides, and that God denounced punishment on thieves as well as on perjurers. But I rather apply the words to the land, and doubt not but that this is the real meaning of the Prophet. As then there is no respect of persons with God, the Prophet, after having spoken of the whole land, says, that no one who had sinned could anywhere escape unpunished, for God would from one part to the other summon all to judgment without any exception. (56)

Now the Prophet says, that all perjurers, as well as thieves, shall be punished; and there is nothing strange in this, for God, who has forbidden to steal, has also forbidden to forswear. He is therefore the punisher of all transgressions. Those who think that this roll was disapproved, as though it contained false and degenerate doctrine, bring this reason to prove its injustice, that the thief is as grievously punished as the perjurer: but this is extremely frivolous. For, as I have said already, God shows here that he will be the defender of his law in whatever respect men may have transgressed it. We must therefore remember that saying of James,

“

he who forbids to commit adultery, forbids also to steal: whosoever then offends in one thing is a transgressor of the whole law:” (Jas 2:11)

for we ought not simply to regard what God either commands or forbids, but we ought ever to fix our eyes on his majesty, as there is nothing so minute in the law which all ought not reverently to receive; for the laws themselves are not only to be regarded, but especially the lawgiver. As then the majesty of God is dishonored, when any one steals, and when any one transgresses in the least point, he clearly shows that the word of God is not much regarded by him. It is hence right that thieves and perjurers should be alike punished: yet the Scripture while it thus speaks, does not teach that sins are equal in enormity, as the Stoics in former times foolishly and falsely taught. But the equality of punishment is not what is here referred to; the angel means only, that neither thieves nor perjurers shall go unpunished, as they have transgressed the law of God.

We must also observe, that the mode of speaking adopted here is that of stating a part for the whole; for under the word theft is comprehended whatever is opposed to the duties of love; so that it is to be referred to the second table at the law. And the Prophet calls all those perjurers who profane the worship of God; and so perjury includes whatever is contrary to the first table of the law, and tends to pollute the service due to God. The meaning is, — that God, as I have said, will be the punisher of all kinds of wickedness, for he has not in vain given his law. Much deceived then are those who flatter themselves, as though by evasions they can elude the judgment of God, for both thieves and perjurers shall be brought before God’s tribunal, so that no one can escape, that is, no wickedness shall remain unpunished; for not in vain has he once declared by his own mouth, that cursed are all who fulfill not whatever has been written. (Deu 27:26.)

And the same thing the Prophet more clearly expresses in the following verse, where God himself declares what he would do, that he would cause the curse to go forth over the whole land; as though he had said, “I will really show, that I have not given the law that it may be despised; for what the law teaches shall be so efficacious, that every one who violates it shall find that he has to do, not with a mortal man, nor with sounds of words, but with the heavenly judge; I will bring forth the curse over the whole land. ”

I have said, that the Prophet was instructed in the import of this vision, that all the Jews might know that it was nothing strange that they had been so severely chastised, inasmuch as they had polluted the whole land by their sins, so that no part of the law was observed by them; for on the one hand they had corrupted the worship of God and departed from true religion; and on the other, they distressed one another by many wrongs, and oppressed them by frauds. As then no equity prevailed among the people, nor any true religion, God shows that he would punish them all, as none were guiltless.

(55) “From the temple,” says Jerome; “from God,” says Drusius.

On the previous words, “this is the curse,” Henderson makes the remark, that it is a similar phrase to “this is my body,” that is, signifies my body; which is a mode of speaking quite common in Scripture, and it is very strange that any should attach to the phrase any other meaning.— Ed.

(56) This is no doubt the best construction. Newcome retains our version instead of “on this side;” so does Marckius; but Henderson follows it in both instances. To render [ נקה ] “punished,” is not quite correct, though the general meaning is given. It means to be cleared or swept away, and so Henderson correctly renders it, “shall be cleared away.” See Isa 3:26; Jer 30:11. There is no necessity whatever for the emendation of Houbigant, who thinks that it ought to be [ נקם ]; nor for the conjecture of others, that it is put here for [ נכה ], “to be cut off.” Nor is Blayney ’s version to be admitted, “because, on the one hand, every one that stealeth is as he that is guiltless,” for it is wholly inconsistent with the context. He regards it as a description of the state of things which the curse was to rectify.— Ed.

Fuente: Calvin’s Complete Commentary

(3) The whole earth.Better, the whole land: viz., of Israel.

For every one . . . on this side . . . on that side according to iti.e., according to the curse written on this side and on that side of the scroll. But the Hebrew will hardly bear this interpretation. Koehler proposes to render, instead of on this side and on that side, from hence in both casesviz., from the land. (Comp. Exo. 11:1). But the contrast, which is evidently implied here, precludes this interpretation. We prefer to render, For every one that stealeth, on the one hand, shall, in accordance therewith, be certainly destroyed; and every one that sweareth [falsely], on the other hand, shall, in accordance therewith, be certainly destroyed. Thieves are mentioned as a specimen of sinners against the second table of the Decalogue: viz., as false to man; and false swearers as sinners against the first table: viz., as false to God.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Zec 5:3. Over the face of the whole earth Over the face of the whole land: for, on one hand, every thief shall be purged out according to it; and, on the other hand, every swearer shall be purged out according to it. Instead of, shall be cut off, Houbigant reads, shall be punished. This is the curse, means that in this volume is written the curse, or the maledictions and judgments which God denounced against the sinners of the land. Calmet observes, that under the two names of thief and false-swearer, the Hebrews and Chaldeans comprehended all other crimes; theft denotes every injustice and violence executed against men; and perjury all crimes committed against God.

Fuente: Commentary on the Holy Bible by Thomas Coke

Zec 5:3 Then said he unto me, This [is] the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off [as] on this side according to it; and every one that sweareth shall be cut off [as] on that side according to it.

Ver. 3. This is the curse ] Or oath, with execration and cursing. Cursing men are cursed men, and God hath sworn that swearers shall not enter into his rest. Num 5:21 . , ut et Graece, iuramentum et execrationem significat. Mercer

That goeth forth ] Yea, flieth, Zec 5:2 , more swiftly than an eagle, an arrow, a flash of lightning. Or, if not, yet

“ Poena venit gravior, quo mage sera venit. ”

Over the face of the whole earth ] Tribulation and anguish upon every soul of man that doth evil; but of the Jew first ( Ingentia beneficia flagitia, supplicia ), who is therefore the worse, because he ought to have been better; and then of the Gentile also, Rom 2:9 . Theodoret, Lyra, and Vatablus think that Judaea is hinted in the measure of the book (twenty cubits long, and ten broad) as being twice so long (and somewhat more) as it is broad: witness Jerome in his epistle to Dardanus (Epist. 129). But let the whole earth here be taken in its utmost latitude, since the Gentiles that sin without the law are yet liable to the punishments of the law. And some of them by the light of nature saw the evil of swearing; but all generally of stealing; but especially of perjury and sacrilege, here principally meant. Confer Mal 3:8 Neh 13:10 .

For every one that stealeth shall be cut off ] By stealing understand all sins against the second table; as by swearing, all against the first; and so the sense is the same with that of the apostle, “Every transgression and disobedience receiveth a just recompence of reward,” Heb 2:2 . And “cursed is every one that continueth not in all things which are written in the book of the law to do them,” Gal 3:10 . Howbeit because these two sins were more frequently and more impudently committed in those days, therefore are they, by a speciality, instanced. The Jews, coming poor out of Babylon, held it no great sin to steal for supply of their necessities; and then to forswear themselves for the better hiding of their theft. “Give me not poverty,” said holy Agur, “lest, being poor, I steal, and” (as one sin draws on another) “I take the name of my God in vain,” Pro 30:9 . See Trapp on “ Pro 30:9 “ Hunger is an evil counsellor, necessity a hard weapon, a sore temptation, when it comes to this, Either I must steal or starve. But then to this must be opposed that of the law, Thou shalt in no case steal. Thou must rather die than do wickedly. Aut faciendum aut patiendum, Either obey the law or suffer the curse.

As on this side according to it ] i.e. According to the curse, described in the roll, the thief shall be cut off as well as the swearer; they shall speed alike. The tares shall be bound up in bundles, thieves with thieves, and swearers with swearers, and burnt in the fire, Mat 13:30 ; Mat 13:40 . According to the prediction shall be the execution. Whether on this side, that is, in Judaea (so some sense it), or on that side, in other parts of the world, such persons appear, they shall have their payment.

And every one that sweareth ] Not only falsely, as Zec 5:4 , but lightly, vainly, causelessly, in jest and not in judgment; whether by God, or by creatures and qualities; Iudaeis et Pharisaeis vulgare vitium, saith Paraeus on Jas 5:12 , a common fault among the Jews and Pharisees, Mat 5:34-35 ; Mat 23:16 ; Mat 23:18 . See Trapp on “ Mat 5:34 “ See Trapp on “ Mat 5:35 “ See Trapp on “ Mat 23:16 “ See Trapp on “ Mat 23:18 “ Among the Christians in Chrysostom’s time, as appears by his many sermons against it at Antioch; and in these days, if ever, because of oaths the land mourneth, God hath a controversy, Hos 4:1-2 . We have lived to see iniquity in the fulness of oaths and blasphemies unparallelled darted with hellish mouths against God and our Saviour so ordinarily and openly, that some of them are become very interjections of speech to the common people, and other some mere phrases of gallantry to the bravo. I knew a great swearer, saith a great divine (Mr Bolton), who, coming to his death bed, Satan so filled his heart with a madded and enraged greediness after that most gainless and pleasureless sin, that though himself swore as fast and as furiously as he could, yet, as though he had been already among the bannings and blasphemies of hell, he desperately desired the bystanders to help him with oaths, and to swear for him.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

the curse. Reference to Pentateuch (Lev 26 and Deu 28).

goeth forth. Compare Zec 5:5-6. Hebrew. yaza = to go forth on business, or on an errand. Same word as in Zec 14:2, Zec 14:3, Zec 14:8, &c. (not Zec 14:16, Zec 14:18).

earth: or, land.

stealeth. sweareth, &c. Ref to Pentateuch (Lev 19:12). App-92.

shall be cut off = hath been let off, or declared innocent; as in Num 5:31. Psa 19:12, Psa 19:13. Jer 2:35, or goeth unpunished; as in Jer 49:12. This is always the sense of Heb, nakah. Render the passage: “for ‘ every one that stealeth hath been let off [is written] on the one side, according to it (the curse or scroll); and ‘every one that sweareth (falsely) hath been let off [is written] on the other side, according to it. Therefore have I brought it (the curse or scroll) forth’.

Fuente: Companion Bible Notes, Appendices and Graphics

earth

Lit. land, i.e. Palestine.

Fuente: Scofield Reference Bible Notes

the curse: Deu 11:28, Deu 11:29, Deu 27:15-26, Deu 28:15-68, Deu 29:19-28, Psa 109:17-20, Pro 3:33, Isa 24:6, Isa 43:28, Jer 26:6, Dan 9:11, Mal 3:9, Mal 4:6, Mat 25:41, Gal 3:10-13, Heb 6:6-8, Rev 21:8, Rev 22:15

the face: Luk 21:35

every one: etc. or, every one of this people that stealeth, holdeth himself guiltless, as it doth. stealeth. Exo 20:15, Pro 29:24, Pro 30:9, Jer 7:9, Hos 4:2, Mal 3:8-10, 1Co 6:7-9, Eph 4:28, Jam 5:4

sweareth: Zec 5:4, Zec 8:17, Lev 19:12, Isa 48:1, Jer 5:2, Jer 23:10, Eze 17:13-16, Mal 3:5, Mat 5:33-37, Mat 23:16-22, 1Ti 1:9, Jam 5:12

Reciprocal: Gen 41:56 – the face Lev 19:11 – shall not Num 5:24 – General Deu 28:17 – General Jos 9:20 – lest wrath 2Ki 5:24 – and bestowed Neh 5:13 – So God Job 11:14 – let not Job 22:23 – thou shalt Psa 24:4 – sworn Psa 37:22 – cut off Pro 15:27 – He that is Pro 21:7 – destroy them Ecc 9:2 – feareth Eze 17:16 – whose oath Amo 3:10 – who Mic 6:10 – the treasures Mat 26:72 – with Mar 11:21 – General Act 1:20 – Let his 1Co 6:9 – unrighteous

Fuente: The Treasury of Scripture Knowledge

Zec 5:3. The angel explained the roll to be the curse or Judgment of God against evildoers. Before the captivity the leaders were guilty of much injustice against the poor. Now the Lord is going to head off any recurrence of such dealing. By announcing a curse upon all guilty ones they would be given a solemn warning to beware of conducting themselves as they previously did. This side and that side means to threaten a complete judgment against whoever thinks to resume the old fraudulent transactions. One that sweareth means the one who deals dishonestly and then tries to cover up the deeds by false oaths.

Fuente: Combined Bible Commentary

5:3 Then said he to me, This [is] the curse that goeth forth over the face of the whole earth: for every one that {b} stealeth shall be cut off [as] on this {c} side according to it; and every one that {d} sweareth shall be cut off [as] on that side according to it.

(b) That is, does any injury toward his neighbour.

(c) Meaning, wherever he is in the world.

(d) He that transgresses the first table of the ten commandments, and does not serve God correctly but abuses his name.

Fuente: Geneva Bible Notes

The angel explained that the scroll represented the curses that God had decreed against the Israelites who stole and who swore falsely in the Lord’s name (Zec 5:4; cf. Deuteronomy 28). According to what God had previously written in the Law, those who stole and profaned His name would die, thus purging the land of sin. The Hebrew word ha’arets can mean either "the earth" or "the land." Here and in Zec 5:6 the primary meaning seems to be "the land," namely, the land of Israel. Writing was on both sides of the scroll, as it had been on the stone tables that contained the Ten Commandments (Exo 32:15). On one side there was a curse against Israelites who broke the eighth commandment (Exo 20:15), and on the other side was a curse for breaking the third commandment (Exo 20:7). These two commandments, from the first part of the Decalogue and the second part, which Zechariah’s contemporaries were apparently breaking frequently, probably represent by synecdoche the whole Law (cf. Jas 2:10). Synecdoche is a figure of speech in which the writer uses a part or parts to represent the whole or the whole to represent a part.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)