4<\/strong>. and said unto him<\/em> ] Rather, and he said unto him;<\/strong> i.e. the interpreting angel said to the second angel whom he met. That he might remain himself near the prophet, whose interpreter he was appointed to be throughout the whole series of visions, he sent his brother angel instead of going himself in pursuit of the man with the measuring line, who by this time had passed on his errand out of the field of view, giving him a message for him in the hearing of the prophet, and so discharging his interpreting function, so far as this vision is concerned.<\/p>\n this young man<\/em> ] Some commentators refer this to Zechariah himself, and understand it to be the second angel in Zec 2:3<\/span>, who meeting the interpreting angel bids him run back to the prophet with the announcement that follows. It is difficult, however, to see why on this view the angel should be told to “run;” whereas on the view taken above the messenger is directed to hasten after one who has already started on his errand, and the scenic character of the vision is altogether better maintained.<\/p>\n as towns without walls<\/em> ] as open, unwalled country villages. The word is rendered, “unwalled villages,” Eze 38:11<\/span>, and is there explained to be places where men are “at rest and dwell safely, all of them dwelling without walls, and having neither bars nor gates.” Comp. Deu 3:5<\/span>; Est 9:19<\/span>. The prophecy of this and the next verse, however it may include, yet far exceeds the rebuilding of the walls by Nehemiah, or any prosperity and extension into suburbs of Jerusalem, that has yet taken place.<\/p>\n And said unto him, Run, speak unto this young man – <\/B>The prophet himself, who was to report to his people what he heard. Jeremiah says, I am a youth Jer 1:6<\/span>; and, the young man, the young prophet, carried the prophetic message from Elisha to Jehu. Youth, common as our English term in regard to man, is inapplicable and unapplied to angels, who have not our human variations of age, but exist, as they were created.<\/P> Jerusalem shall be inhabited as towns without walls – <\/B>Or as villages (see the notes at Hab 3:14<\/span>), namely, an unconfined, uncramped population, spreading itself freely, without restraint of walls, and (it follows) without need of them. Clearly then it is no earthly city. To be inhabited as villages would be weakness, not strength; a peril, not a blessing. The earthly Jerusalem, so long as she remained unwalled, was in continual fear and weakness. God put it into the heart of His servant to desire to restore her; her wall was built, and then she prospered. He Himself had promised to Daniel, that Her street shall be rebuilt, and her wall, even in strait of times Dan 9:25<\/span>. Nehemiah mourned 73 years after this, 443 b.c., when it was told him, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire Neh 1:3<\/span>. He said to Artaxerxes, Why should not my countenance be sad, when the city, the place of my fathers sepulehres, lieth waste, and the gates thereof are consumed with fire? Neh 2:3<\/span>. When permitted by Artaxerxes to return, he addressed the rulers of the Jews, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire; come, and let us build up the wall of Jerusalem, that we be no more a reproach; and they said, let us rise and build. So they strengthened their hands for this good work Neh 2:17-18<\/span>. When the wall was finished and our enemies heard, and the pagan about us saw it, they were much cast down in their own eyes; for they perceived that this work was wrought of our God Neh 6:15-16<\/span>.<\/P> This prophecy then looks on directly to the time of Christ. Wonderfully does it picture the gradual expansion of the kingdom of Christ, without bound or limit, whose protection and glory God is, and the character of its defenses. It should dwell as villages, peacefully and gently expanding itself to the right and the left, through its own inherent power of multiplying itself, as a city, to which no bounds were assigned, but which was to fill the earth. Cyril: For us God has raised a church, that truly holy and far-famed city, which Christ fortifies, consuming opponents by invisible powers, and filling it with His own glory, and as it were, standing in the midst of those who dwell in it. For He promised; Lo, I am with you always even unto the end of the world. This holy city Isaiah mentioned: thine eyes shall see Jerusalem, a quiet habitation; a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken Isa 33:20<\/span>; and to her he saith, enlarge the place of thy, tent, and let them stretch forth the curtains of thine habitation; spare not; lengthen thy cords and strengthen thy stakes. For thou shalt break forth on the right hand and on the left Isa 54:2-3<\/span>. For the church of Christ is widened and extended boundlessly, ever receiving countless souls who worship Him. Rup.: What king or emperor could make walls so ample as to include the whole world? Yet, without this, it could not encircle that Jerusalem, the church which is diffused through the whole world. This Jerusalem, the pilgrim part of the heavenly Jerusalem, is, in this present world, inhabited without walls, not being contained in vile place or one nation. But in that world, where it is daily being removed hence, much more can there not, nor ought to be, nor is, any wall around, save the Lord, who is also the glory in the midst of it.<\/P> <\/p>\n Zec 2:4<\/span><\/p>\n Run, speak to this young man <\/em><\/p>\n Young men<\/strong><\/p>\n The Lord said to me, Run, speak to this young man, and I asked–<\/p>\n Lord, which one? First, this one. He is the son of godly parents, he was nursed in the lap of piety, and cradled in prayer. He is in the general acceptation of the word a good fellow. The home is all the brighter when he is in it. The parents all the happier for his presence. Is he, Lord, the only one? No, speak to this young man. Ah, I see him now. His experience has been a very different one from the last. No prayers ever arose on his behalf; no holy influences ever surrounded him; his earliest remembrances are oaths. Are there any more, Lord, I have to speak to? Yes, this one. He is a young man of considerable mental ability, who is fast making his way in the world. A bright future seems to be opening up before him. Sitting at his right hand I see another I have to address. He is of a very different stamp of character. I thought I heard him say just now, Well, thank goodness, Im no money grub. I dont care so much about getting on in life as seeing life. His motto is, begone dull care; aye, by any means so long as it goes.<\/p>\n 1. <\/strong>Speak to him because danger awaits him. The very least we can do for a man in peril is to arouse him to a sense of danger if he be ignorant of it. Humanity itself will dictate this. Never mind frightening the crew, better do that than all be lost, through want of warning.<\/p>\n 2. <\/strong>I am bound to speak to you, because one wrong step will lead to many.<\/p>\n 3. <\/strong>Speak, for if you do not there are many that will. No one knows the temptations that surround young men, but a young man. If there are but few to lead him right, there are plenty to lead him astray. Godless companions will. Then, too, he has the attractive preacher called the world, who like some fair siren seated on a rock by the deadly pool, smiles but to deceive. Speak to him, still my Lord says, for if you do not Satan will.<\/p>\n 1. <\/strong>Be cause he is running. Sinners never creep to ruin. Slow as the tortoise are we on the road to heaven; swift as the bounding stag to hell. The road to perdition is downhill all the way. The natural heart which is so heavy a load heavenward, lends a tremendous impetus to our downward course.<\/p>\n 2. <\/strong>Because time is running. Time is a ship that never casts anchor–an eagle that is ever on the wing–a shuttle that always flies–an ocean that never ebbs.<\/p>\n 3. <\/strong>Run, because opportunities are running.<\/p>\n 4. <\/strong>Run, because death is running. The grim despot is after every one of us, nothing can turn his course, he laughs all bribes to scorn, and every moment he gains upon us; his scythe swings with the speed of the lightning flash, and never grows blunt in its work.<\/p>\n 5. <\/strong>Run, because hell is running. We read in the Book of Revelation that death rode forth on a white horse and hell followed after, to every impenitent sinner the two go together.<\/p>\n What to say to a young man<\/strong><\/p>\n 1. <\/strong>Tell him he has a wicked heart.<\/p>\n 2. <\/strong>He ought to become a Christian.<\/p>\n 3. <\/strong>He should improve the season of youth.<\/p>\n 4. <\/strong>He should beware of evil company.<\/p>\n 5. <\/strong>He should attend to Bible reading and to prayer. <\/em>(G. Brooks.<\/em>)<\/p>\n<\/p>\n The young mans mission<\/strong><\/p>\n Zechariah is, of all the prophets, most remarkable for the simple, practical purpose with which he employs the grandest prophetic symbols. The text is the speech of one angel to another angel in regard of a young man who, in symbolic action significant of Israels redemption and enlargement, was going forth with a measuring line to take the length and breadth of Jerusalem. Using the text simply as an accommodation, it may have a twofold direction.<\/p>\n 1. <\/strong>Because, in most cases, if not converted while they are young, they will never be converted. Divine grace, in its very sovereignty, operates according to the laws of our moral and intellectual nature. Youth is the most favourable period for religious impressions.<\/p>\n 2. <\/strong>Be cause of the peculiar power of young men to accomplish great things for God and their generation. Young men are hopeful; young men are brave; young men are fertile in invention: and thus young men are strong in all qualities that secure earthly success. The foundations of all true greatness must be laid in early life. The energy of youth is the worlds mightiest influence; and that influence is especially needful in the Church.<\/p>\n 1. <\/strong>The means. Speak. Use that grand power of articulate utterance; it is almost mans finest gift. Language is reason, walking forth with tremendous energy amid the vital interests of the race. Consider the wonderful title of the Divine Son–the Word.<\/p>\n 2. <\/strong>The objects of your labour. Consider some distinct classes of young men with whom you are called earnestly to labour.<\/p>\n (1)<\/strong> Strangers who have just come into your sphere.<\/p>\n (2)<\/strong> The young man beginning to associate with evil companions. The pitiful idler. The fashionable young man. The spendthrift. The dishonest employer. The openly profane and impure man. Corruptors of youth, etc.<\/p>\n (3)<\/strong> The sceptical young man.<\/p>\n (4)<\/strong> The young men whose lives are already practically immoral. The profane man. The Sabbath breaker. The dishonest. The impure.<\/p>\n 3. <\/strong>The manner of their labour. Run. The extent of your influence over others will depend not so much upon your talents as your discretion. Be earnest, thoroughly in earnest–<\/p>\n (1)<\/strong> Because these young men are in imminent and deadly peril.<\/p>\n (2)<\/strong> Because the work itself is all important. (C. Wadsworth.<\/em>)<\/p>\n<\/p>\n Sympathy with young men<\/strong><\/p>\n At the annual meeting of the Central Y.M.C.A., at Exeter Hall, London, the recently consecrated Bishop of Sierra Leone said that he had been connected with the Y.M.C.A. for about twenty years, and gave the following reason for becoming a member and subsequently taking a great interest in young men: When I was quite a young man I had some papers put into my hand dealing with infidelity. They troubled me considerably, and I did not know whom to go to for advice and sympathy. At last I went to a minister of the Word, thinking that surely he would sympathise with me. But instead of doing that and praying with me, he took the papers and threw them into the fire and sent me away. This discouraged me so much that I dared not tell my trouble to any one else, but at length I took my difficulties to God, and He gave me an answer, as He has always done when I have gone to Him with my troubles. That day I asked God to give me a heart of love and sympathy for young men. The Y.M.C.A. extends a mutual sympathy to young men which is most helpful and much appreciated.<\/p>\n Speaking to young men<\/strong><\/p>\n Mr. Birch, who did much work in the Free Trade Hall in Manchester, was on one occasion going from Cork to Dublin, and at a small wayside station near the Curragh Camp he saw a number of young officers en route <\/em>for a ball in Dublin, who entered the carriage in which Mr. Birch was travelling. Soon the cigars were produced, and one of them, looking at Mr. Birch with a serio-comic face, said, I hope you do not object to smoking, and, without waiting for permission, they lighted up. Mr. Birch took out his Bible, and said to the young man who had addressed him, Do you believe in Jesus Christ? Shut up! exclaimed the officer. Because, continued Mr. Birch, if you do not believe in the Lord Jesus Christ, you will be lost. Do you hear that old stupid? said another of the officers; what shall we do to him? Quickly the preacher of the Gospel turned to the second speaker, and said, Do you believe in the Lord Jesus? for, if you do not, you will be lost. Sit on him, suggested one. Shove him out of the window, proposed another. That would not alter the fact, said the intrepid servant of God. Just then the train began to slow down, and there was a general cry of Oh, let us get out! Let us change carriages! Your getting, out will not alter the fact, again said Mr. Birch. Well, good-bye, old fellow! shouted the officers, as they jumped from the carriage. Good-bye, was the response; but remember that does not alter the fact. If you do not believe on the Lord Jesus Christ, you will be lost. Four years had passed away, and the evangelist was travelling in England, when a tall, military-looking gentleman entered the carriage. As soon as he caught sight of Mr. Birch, he leaned forward, and said, Excuse me, but I think we have met before. Do you remember, some years ago, a party of young men entering the compartment of a train in which you were travelling to Dublin? I was the young fellow who sat next you. We went to our ball that evening; but, despite all our gaiety, I was conscious of that awful, sentence ringing in my ears, If you do not believe in the Lord Jesus, you will be lost. I drank heavily that night, but the champagne did not revive me; and at an early hour I left the ballroom, and went to my hotel, where, in the solitude of my own room, I knelt down and cried to God for mercy. Since that night I have been a Christian, and have striven to bring those under my command to know and to love the Saviour. (John Robertson.<\/em>)<\/p>\n Verse 4<\/span>. Run, speak to this young man<\/B><\/I>] Nehemiah must have been a young man<\/I> when he was [Persian] sakee<\/I>, or cup-bearer, to Artaxerxes.<\/P> <\/P> As <\/B>towns without walls<\/B><\/I>] It shall be so numerously inhabited as not to be contained within its ancient limits. Josephus<\/I>, speaking of this time, says, WARS v. iv. 2, “The city, overflowing with inhabitants, by degrees extended itself beyond its walls.”<\/P> <\/p>\n And said unto him; <\/B>or, <\/P> And he said; <\/B>or, as the French, Lequel lui dit, Which said unto him<\/I>: so it is plain that the Angel which now was going forth spake to that angel which came to meet him, or gave him orders what to do. <\/P> Run; <\/B>since you came so seasonably, hasten with all diligence, and from me tell that young man, Zechariah. <\/P> Jerusalem, <\/B>which hath so long lain in rubbish, which I once delighted in, which now seems desolate and hopeless, <\/P> shall be inhabited, <\/B>filled with inhabitants, <\/P> as towns without walls; <\/B>the suburbs of it shall be as towns unwalled for greatness of extent, and for safety and freedom from enemies and danger: their own multitudes of men shall be some safeguard to them; and they shall have my presence, a better safeguard. <\/P> Cattle, <\/B>brought thither for sacred uses, for sacrifices. <\/P> <\/p>\n 4. this young man<\/B>So Zechariahis called as being still a youth<\/I> when prophetically inspired[GROTIUS]. Or, he is socalled in respect to his ministry<\/I> or service<\/I> (compareNum 11:27<\/span>; Jos 1:1<\/span>)[VATABLUS]. Naturally the”angel that talked with” Zechariah is desired to “speakto” him the further communications to be made from the DivineBeing. <\/P> towns without walls for themultitude . . . Cattle<\/B>So many shall be its inhabitants thatall could not be contained within the walls, but shall spread out inthe open country around (Es 9:19<\/span>);and so secure shall they be as not to need to shelter themselves andtheir cattle behind walls. So hereafter Judea is to be “the landof unwalled villages” (Eze38:11<\/span>). Spiritually, now the Church has extended herself beyondthe walls (Eph 2:14<\/span>; Eph 2:15<\/span>)of Mosaic ordinances and has spread from cities to country villages,whose inhabitants gave their Latin name (pagani<\/I>) to pagans,<\/I>as being the last in parting with heathenism.<\/P><\/p>\n And said unto him<\/strong>,…. That is, the other angel said to the angel that had been talking with the prophet,<\/p>\n Run, speak to this young man<\/strong>: meaning Zechariah, who was either young in years, as Samuel and Jeremiah were when they prophesied; or he was a servant of a prophet older than he, and therefore so called, as Joshua, Moses’s minister, was, Nu 11:28<\/span> as Kimchi observes:<\/p>\n saying, Jerusalem shall be inhabited [as] towns without walls<\/strong>; this shows that this is not to be understood of Jerusalem in a literal sense, for that was not inhabited as a town without a wall; its wall was built in Nehemiah’s time, and remained until the city was destroyed by Vespasian; yea, it had a treble wall, as Josephus says b; but of the church of Christ in Gospel times; and denotes both the safety and security of it; see Eze 38:11<\/span> and the populousness of it; and especially as it will be in the latter day, when both Jews and Gentiles are called, and brought into it; which sense is confirmed by what follows:<\/p>\n for the multitude of men and cattle therein<\/strong>; the Jews being meant by “men”; see Eze 34:31<\/span> and the Gentiles by “cattle”, to which they used to be compared by the former: this will be fulfilled when the nation of the Jews will be born at once, and all Israel will be saved, and the fulness of the Gentiles shall be brought in; for the number of the spiritual Israel, the sons of the living God, both Jews and Gentiles, shall be as the sand of the sea, which cannot be measured, Ho 1:10<\/span> and when there will be such a large increase of converts; and such flockings to Zion, to the spiritual Jerusalem, the church of God, that the place will be too small for them,<\/p>\n Isa 49:19<\/span> whereas, when Jerusalem in a literal sense was rebuilt, after the Babylonian captivity, there was a want of persons to inhabit it, and lots were cast for one out of ten to dwell in it; and they were glad of others that offered themselves willingly to be inhabitants of it, Ne 11:1<\/span> for there was but a small number that returned from Babylon to repeople the city of Jerusalem, and the whole country of Judea; no more came from thence but forty two thousand, three hundred, and threescore, besides men and maid servants, which amounted to seven or eight thousand more, Ezr 2:64<\/span> Ne 7:66<\/span> which were but a few to fill such a country, and so many cities and towns that were in it, besides Jerusalem; and yet Josephus c affirms, that the number of those of the tribes of Judah and Benjamin, that came up from thence, and were above twelve years of age, were four millions, six hundred, and twenty eight thousand; in which he is followed by Zonaras d, and it is admitted and approved of by Sanctius on the place; which is not only contrary to the accounts of Ezra and Nehemiah, but is incredible; that such a number that went into captivity, which was not very large, should, under all the distresses and oppressions they laboured, in seventy years time so multiply, and that two tribes only, as to be almost eight times more than all the twelve tribes were at their coming out of Egypt; a number large enough to have overrun the Babylonian monarchy; and too many to be supported in so small a country as the land of Canaan: wherefore, upon the whole, it must be best to interpret this of spiritual and mystical Jerusalem, and of the populousness of the church of Christ in the latter day.<\/p>\n b De Bello Jud. l. 5. c. 4. sect. 2. c Antiqu. l. 11. c. 3. sect. 10. d Apud Hudson in ib.<\/p>\n Jerusalem In The Millennial Age<\/strong><\/p>\n Verses 4-13:<\/p>\n Jerusalem, When The King Reigns There<\/strong><\/p>\n Verse 4 describes <\/strong>an angel that ran (made haste) to come to Zechariah, here called a young man, between 20 and 30 years of age, in his prophetic ministry, Num 11:27<\/span>; Jos 1:1<\/span>. Young men with youthful energy are fit representatives of energy and haste which the Lord’s service requires, Act 5:6<\/span>; Act 5:10<\/span>; But spiritual strength shall “not faint” but “be renewed” in waiting upon or trusting in the Lord, Isa 40:30-31<\/span>; Pro 3:3-5<\/span>.<\/p>\n Zechariah is told to prophesy that Jerusalem shall one day be inhabited, as towns without walls, to protect themselves or their cattle. She shall then be the “land of unwalled villages,” as described Eze 36:10<\/span>; Eze 38:11<\/span>. She will then be no more confined in or hidden behind narrow walls or fixed limits, Isa 49:19-20<\/span>.<\/p>\n Verse 5 asserts <\/strong>that the Lord Himself pledges to be a wall of fire round about their wall of “Salvation,” deliverance, or security, Psa 35:3<\/span>; Isa 4:5<\/span>; Isa 26:1<\/span>; Isa 33:21<\/span>. The Lord witnesses that He will Himself be the glory in the midst of them, Isa 60:19<\/span>; Hag 2:7-9<\/span>; Luk 2:32<\/span>; Rev 21:23<\/span>.<\/p>\n Verse 6 opens <\/strong>with two exclamations, “Ho! Ho!” or come here to me, for it is I who scattered you forth, decreed your dispersion, and I it is to whom you belong; I have a power to bring you back and protect you from all parts, quarters, or winds of the earth, just as I decreed your dispersion, Luk 21:24<\/span>; De 28;64.<\/p>\n Verse 7 calls <\/strong>upon Zion, the people of Judah and Israel, to liberate themselves from residing among the daughters of Babylon, from living among the Babylonian people and their heathen idolatry, Psa 9:14<\/span>; Psa 137:8<\/span>; Isa 1:8<\/span>. God appeals to the fallen to rise and choose His deliverance or liberation from sin and hell, but He forces His will and ways on no one in this life, Isa 55:1-3<\/span>; Isa 55:6-7<\/span>; Mat 11:28-30<\/span>; Rev 22:17<\/span>; Psalms 138.<\/p>\n Verse 8 begins <\/strong>with Zachariah’s repeated claim to Divine direction in “Thus saith the Lord of hosts,” as he was moved by the Holy Spirit, 2Pe 1:21<\/span>. After the restored glory to Israel, v. 5, God sends His judgment on the nations that spoiled His people. Jesus is, and will at the same time be Savior and deliverer of His people and judge and punisher of His enemies, 1Th 1:7-10<\/span>. Zechariah then asserts that those who repeatedly touched the “apple of His eye,” the pupil or most sensitive part of the organ of vision, Deu 32:10<\/span>; Psa 17:8<\/span>; And they who destroy or tear up the temple of God, or church of this age, shall themselves be torn up, 1Co 3:17<\/span>; 2Th 1:6-7<\/span>.<\/p>\n Verse 9 warns <\/strong>that the Lord will shake His hand upon His enemies to prostrate them, as cowed foes before His judgment, as expressed Rth 1:13<\/span>; Job 20:13<\/span>; Job 20:21<\/span>; Isa 11:15<\/span>; Isa 19:16<\/span>; Act 13:11<\/span>. And you all are to know that these Gentile foes shall in that day become a spoil to or slaves to the people of God, whom they once took as their slaves, Isa 14:2<\/span>. Jesus, upon His return, may be considered as anti-typical of the work and prophesy of Zechariah and all the true restoration prophets, Isa 48:16<\/span>; Isa 61:1<\/span>; Joh 10:36<\/span>.<\/p>\n Verse 10 calls <\/strong>upon the daughter of Zion, Jerusalem, and all her people, to sing and rejoice at the assurance of the coming of the Lord to dwell in their midst. This is to be ultimately fulfilled at the second advent or coming of the Messiah, the Lord Jesus Christ, in power and great glory, though it had its beginning at His first coming, Jer 1:14<\/span>; Psa 40:7<\/span>; Joh 1:14<\/span>; Col 2:9<\/span>; 1Ti 3:16<\/span>; See also Isa 40:10<\/span>; Eze 37:27<\/span>; Zep 3:14<\/span>; See further Lev 26:12<\/span>; 2Co 6:16<\/span>.<\/p>\n Verse 11 asserts <\/strong>that many nations will be joined to the Lord in that day of His coming reign, from Zion, over all the earth, Isa 2:2-3<\/span>; Isa 49:22<\/span>. From many nations believers will become the people of the Lord, yielded to Him as master in both worship and service for the first time Zec 8:20-21<\/span>; Isa 14:1<\/span>. These seem to be the redeemed Gentiles, who never became members of the Lord’s church in this age, and redeemed Gentiles who never became a part of the “house that Moses built,” or Jewish order of Divine worship and service, in Old Testament times, 1Co 10:32<\/span>; Eph 3:21<\/span>; 2Th 1:7-10<\/span>. They will then recognize the Lord (Master) who has been sent and dwells among them, Exo 12:49<\/span>; Eze 33:33<\/span>. They will then confess that Jesus is Lord to the glory of the Father, Psa 102:15-16<\/span>; Php_2:10-11.<\/p>\n Verse 12 assures <\/strong>that Judah shall inherit, with the Lord as King, her portion in the land, Deu 32:9<\/span>. Their covenant relation with Him was never lost, though He withdrew a measure of His mercy from them for a time, because of their sins. His covenant gift and calling pledges are without repentance, irrevocable with Israel and His church, Rom 11:28-29<\/span>; Deu 4:29<\/span>; Deu 9:29<\/span>; Deu 32:9<\/span>.<\/p>\n Verse 13 calls <\/strong>upon “all flesh,” Jew and Gentile, to be silent, in awe and reverence, before the Lord, His majesty of the Universe, and eternity, Hab 2:20<\/span>; Zep 1:7<\/span>. For He has risen- up out of and from His habitation, Deu 26:15<\/span>. And who would remain seated at the approach of his King, President, or Prime Minister? From Heaven’s throne He has come down to judge and avenge His people, as they shall be silent before Him, Isa 26:21<\/span>; Psa 1:1-2<\/span>; Hab 1:3<\/span>; Rom 14:11-12<\/span>; Deu 26:15<\/span>; 2Ch 30:27<\/span>.<\/p>\n (4) And said unto him<\/strong>.Some commentators suppose that it is the angel-interpreter who here speaks; but if this were the case, an other angel would be a superfluous figure in the vision, for the angel-interpreter might have addressed this young man directly. Accordingly, we agree with the Authorised Version in taking this other angel as the speaker.<\/p>\n This young man<\/strong> is by some supposed to be Zechariah: but it gives a much more definite turn to the meaning of the vision to understand the expression as referring to the man with the measuring line.<\/p>\n Towns without walls<\/strong>i.e.,<\/em> unfortified towns. A similar expression in the Hebrew is contrasted with fortified cities in 1Sa. 6:18<\/span>. The other angel, for the instruction of Zechariah, directs the angel-interpreter to inform the man who was measuring that there could be no object in taking an exact measure of Jerusalem, since for the multitude of men and cattle it would soon exceed its original limits. It would be an unnecessary forcing of the words to suppose with some commentators that the measurer is called a young man on account of his simplicity and ignorance. That this prophecy was fulfilled in the grandeur and extent of Jerusalem may be seen by a reference to the descriptions of it, after its restoration, by Aristas (Ed. Schmidt), Hecatus, &c. Josephus (Bell, Jud <\/em>i. 5.<\/em> 4, 92) says that in the time of Herod Agrippa Jerusalem had, by reason of the multitude or its inhabitants, gradually extended beyond its original limits, so that another hill had to be taken in, which was fortified, and called Bezeth.<\/p>\n 4, 5<\/strong>. <\/strong> And said unto him <\/strong> The interpreting angel is the speaker. The other angel becomes his servant, so that he himself may remain with the prophet, whose guide and interpreter he is to be throughout the entire series of visions. <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong><\/p>\n
II. <\/strong>Why should I speak to him? To this question three answers at once came.<\/p>\n
III. <\/strong>Why should I run?<\/p>\n
IV. <\/strong>And when I catch him up, Lord, what shall I say to him? Son of pious parents, with many a noble, amiable quality, let me say this word to you, Your morality will not save you. Unless you are born again, you will be as much lost as if you never possessed any. Young man, you who have had nought but evil example from infancy, to you let me speak. Do not think that frees you from responsibility. Your parents sins will not exonerate you from yours. If they led, you have willingly followed. Remember, too, you can no longer plead ignorance as to the way of salvation, for you have just heard it, if never before. Young man, so occupied in getting on in this world, I will just ask you one question, and leave you to give the answer. It is this, What shall it profit a man, if he gain the whole world, and lose his own soul, or what shall a man give in exchange for his soul? (A. G. Brown.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>To myself, as preaching to young men. It is an earnest exhortation unto the Christian minister to labour especially with young men. The conversion of young men is so important–<\/p>\n
II. <\/strong>To you, as young men and Christians. The words set forth the means, objects, and manner of a great Christian duty.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n