6<\/strong>. Ho, ho, come forth and flee<\/em> ] The words “come forth” are not in the Hebrew, and the R.V. omits them: Ho, ho, flee<\/em>. Some would supply, “hear:” “Ho, ho (hear) and flee.”<\/p>\n the land of the north<\/em> ] i.e. Babylonia. Comp. Jer 3:12<\/span>; Jer 3:18<\/span>; Jer 23:8<\/span>.<\/p>\n have spread you abroad<\/em> ] Some regard this as a promise of future extension, consequent upon obedience to the call to return from Babylon. But it is rather to be understood of their past dispersion, from which the command and the providence of God are now recalling them and saying, “flee from the land of the north, and from the four winds of the heaven, for thereunto have I scattered you.” So God promises by Jeremiah that they should say, “The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all<\/em> countries whither I had driven them,” Jer 23:8<\/span>; and again, “I will bring them from the north country, and gather them from the coasts of the earth,” Jer 31:8<\/span>.<\/p>\n “ The north country<\/em>, although its capital and centre was Babylon, was the whole Babylonian empire, called ‘the north’ because its invasions always came upon Israel from the north. But the Book of Esther shews that sixty years after this the Jews were dispersed over the 127 provinces of the Persian empire, from India (the Punjaub) to Ethiopia (Est 1:1<\/span>; Est 3:8<\/span>; Est 3:12-14<\/span>; Est 8:5<\/span>; Est 8:9<\/span>); whether they were purposely placed by the policy of the conquerors in detached groups, as the ten tribes were in the cities of the Medes<\/em>, or whether, when more trusted, they migrated of their own accord.” Pusey.<\/p>\n the four winds<\/em> ] comp. Mat 24:31<\/span>.<\/p>\n 6 13<\/strong>. That they may share in the promised favour to Zion, but also (and this is put first and urgently, because the judgment was imminent) that they may escape the coming punishment of Babylon, the Jews still remaining there are called upon to return to their own country.<\/p>\n Ho! ho! and flee – <\/B>Such being the safety and glory in store for Gods people in Jerusalem, He who had so provided it, the Angel of the Lord, bids His people everywhere to come to it, saving themselves also from the peril which was to come on Babylon. So Isaiah bade them, Go ye forth of Babylon; flee ye from the Chaldaeans with a voice of singing; declare ye, tell this, utter it to the end of the earth; say ye, The Lord hath redeemed His servant Jacob Isa 48:20<\/span>. Depart ye, depart ye, go ye out from thence; touch no unclean thing: go ye out of the midst of her; be ye clean, that bear the vessels of the Lord Isa 52:11<\/span>; and Jeremiah, Flee ye out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity, for this is the time of the Lords vengeance. He will render unto her a recompense (Jer 51:6<\/span>, add. Jer 50:8<\/span>). My people, go ye out of the midst of her, and deliver ye, every man his soul from the fierce anger of the Lord Jer 51:45<\/span>.<\/P> The words, flee, deliver thyself, imply an imminent peril on Babylon, such as came upon her, two years after this prophecy, in the fourth year of Darius. But the earnestness of the command, its repetition by three prophets, the context in isaiah and Jeremiah, imply something more than temporal peril, the peril of the infection of the manners of Babylon, which may have detained there many who did not return. Whence in the New Testament, the words are cited, as to the great evil city of the world; Wherefore come out from among them and be ye separate, and touch not the unclean thing, and I will receive you 2Co 6:17<\/span>; and under the name of Babylon; I heard another voice from heaven, saying, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues Rev 18:4<\/span>.<\/P> For I have spread you abroad as the four winds of heaven – <\/B>The north country, although its capital and center was Babylon, was the whole Babylonian empire, called the North Jer 1:13-14<\/span>; Jer 3:18<\/span>; Jer 4:6<\/span>; Jer 6:1<\/span>, Jer 6:22<\/span>; Jer 23:8<\/span> because its invasions always came upon Israel from the north. But the book of Esther shows that, sixty years after this, the Jews were dispersed over the 127 provinces of the Persian empire, from India (the Punjab) to Ethiopia Est 1:1<\/span>; Est 3:8<\/span>, Est 3:12-14<\/span>; Est 8:5<\/span>, Est 8:9<\/span>, whether they were purposely placed by the policy of the conquerors in detatched groups, as the ten tribes were in the cities of the Medes 2Ki 17:6<\/span>, or whether, when more trusted, they migrated of their own accord. God, in calling them to return, reminds them of the greatness of their dispersion. He had dispersed them abroad as the four winds of heaven . He, the Same, recalled them.<\/P><\/p>\n Zec 2:6-9<\/span><\/p>\n I have spread you abroad, etc <\/em><\/p>\n Soul-exile<\/strong><\/p>\n This is a call of Jehovah to the Jews in Babylonian captivity to return to their own land.<\/p>\n These words may illustrate the moral exile of humanity. The point suggested is, the reluctance of the exile to return. This reluctance is seen–<\/p>\n 1. <\/strong>The greatness of their separation.<\/p>\n 2. <\/strong>The tender interest of God in them.<\/p>\n 3. <\/strong>The opposition of the Almighty to their enemies.<\/p>\n Conclusion–Why should sinners he so reluctant to return to God? What made the Jews so reluctant to break away from Babylon? Was it indolence? Was it love of the world? Was it old association? Do not all these act now, to prevent sinners from coming out of moral Babylon? (Homilist.<\/em>)<\/p>\n Verse 6<\/span>. Flee from the land of the north<\/B><\/I>] From Chaldee, Persia, and Babylon, where several of the Jews still remained. See Zec 2:7<\/span>.<\/P> <\/p>\n Ho, ho:<\/B> since Jerusalem shall be safe, rich, and glorious by the presence and blessings of her God, the prophet calls to the sleepy Jews, as men that need be awakened. <\/P> Come forth; <\/B>set upon your journey for your own country and city, come out from your captive prisons. <\/P> And flee; <\/B>make all the haste you possibly can, and flee as men do who are pursued with danger, as men that are earnestly bent to get out of harms way, as the manslayer to the city of refuge. The Hebrew hath only and flee<\/I>, but our translators have by that guessed at what might fill up the expression, and read, come forth<\/I>, &c. <\/P> From the land of the north; <\/B>Babylon, which lay north to Canaan. <\/P> For I have spread you abroad as the four winds of the heaven:<\/B> as I executed my threats in scattering you, so I will perform my promise, and gather you from all quarters of the world; arise, come away, therefore. <\/P> <\/p>\n 6. flee from the land of thenorth<\/B>that is, from Babylon: a type of the various Gentilelands, from which the Jews are to be recalled hereafter; hence “thefour winds of heaven” are specified, implying that they are toreturn from all quarters (Deu 28:64<\/span>;Jer 16:15<\/span>; Eze 17:21<\/span>).The reason why they should flee from Babylon is: (1) because of theblessings promised to God’s people in their own land; (2) because ofthe evils about to fall on their foe (Zec2:7-9<\/span>). Babylon was soon to fall before Darius, and itsinhabitants to endure fearful calamities (Isa 48:20<\/span>;Jer 50:8<\/span>; Jer 51:6<\/span>;Jer 51:45<\/span>). Many of the Jews inZechariah’s time had not yet returned to Judea. Their tardiness wasowing to (1) unbelief; (2) their land had long lain waste, and wassurrounded with bitter foes; (3) they regarded suspiciously theliberty of return given by Cyrus and Darius, as if these monarchsdesigned suddenly to crush them; (4) their long stay in Babylon hadobliterated the remembrance of their own land; (5) the wealth andsecurity there contrasted with Judea, where their temple and citywere in ruins. All this betrayed foul ingratitude and disregard ofGod’s extraordinary favor, which is infinitely to be preferred to allthe wealth of the world [CALVINand PEMBELLUS]. <\/P> for I have spread youabroad<\/B>The reasoning is: I who scattered you from your land toall quarters, can also gather you again to it.<\/P><\/p>\n Ho, ho<\/strong>,…. This word expresses a call and proclamation; and is doubled, as Kimchi observes, to confirm it; and so the Targum paraphrases it,<\/p>\n “proclaim to the dispersed:”<\/p>\n [come forth], and flee from the land of the north, saith the Lord<\/strong>; that is, from Babylon, which lay north of Judea; see Jer 1:13<\/span> Jer 3:12<\/span> where many of the Jews continued, and did not return with the rest when they came up out of the captivity; and are therefore called to come forth from thence in haste; and figuratively designs, either the people of God that are among the men of the world, and are called to separate from them, and have no fellowship with there; or such as will be in mystical Babylon, a little before its destruction; and will be called out of it, lest they partake of her plagues; see Re 18:4<\/span>:<\/p>\n for I have spread you abroad as the four winds of the heaven, saith the Lord<\/strong>; meaning either the dispersion of the Jews in Babylon, and other countries; or of the people of God, being scattered up and down in the jurisdiction of Rome Papal; or the sense is, that it was his will and purpose, when they were come out of Babylon, that they should be spread in the several parts of the world, to support the cause of Christ, and strengthen his interest.<\/p>\n The prophecy commences thus in Zec 2:6-9<\/span>: Zec 2:6<\/span>. “Ho, ho, flee out of the land of the north, is the saying of Jehovah; for I spread you out as the four winds of heaven, is the saying of Jehovah.<\/em> Zec 2:7<\/span>. Ho, Zion, save thyself, thou that dwellest with the daughter Babel.<\/em> Zec 2:8<\/span>. For thus saith Jehovah of hosts, After glory hath he sent me to the nations that have plundered you; for whoever toucheth you, toucheth the apple of His eye.<\/em> Zec 2:9<\/span>. For, behold, I swing my hand over them, and they become a spoil to those who served them; and ye will see that Jehovah of hosts hath sent me.” <\/em> The summons to flee out of Babylon, in Zec 2:6<\/span> and Zec 2:7<\/span>, is addressed to the Israelites, who are all included in the one name Zion in Zec 2:7<\/span>; and shows that the address which follows is not a simple continuation of the promise in Zec 2:4<\/span> and Zec 2:5<\/span>, but is intended both to explain it, and to assign the reason for it. The summons contains so far a reason for it, that the Israelites are directed to flee out of Babylon, because the judgment is about to burst upon this oppressor of the people of God. The words nusu <\/em>, flee, and himmal e t <\/em>, save thyself or escape, both point to the judgment, and in Zec 2:9<\/span> the judgment itself is clearly spoken of. the land of the north is Babylon (cf. Jer 1:14<\/span>; Jer 6:22<\/span>; Jer 10:22<\/span>; and for the fact itself, Isa 48:20<\/span>). The reason for the exclamation “Flee” is first of all given in the clause, “for like the four winds have I spread you out,” not “dispersed you” (Vulg., C. B. Mich., Koehler). For apart from the fact that peres <\/em> almost always means to spread out, and has the meaning to disperse at the most in Psa 68:15<\/span> and Eze 17:21<\/span>, this meaning is altogether unsuitable here. For if Israel had been scattered like the four winds, it would of necessity have been summoned to return, not only from the north, but from all quarters of the globe (Hitzig, Kliefoth). Moreover, we should then have , into<\/em> the four winds; and the method suggested by Koehler for reconciling with his view, viz., by assuming that “like the four winds” is equivalent to “as chaff is pounded and driven away from its place by the four winds,” according to which the winds would be mentioned in the place of the chaff, will hardly meet with approval. The explanation is rather that the perfect perast <\/em> is used prophetically to denote the purpose of God, which had already been formed, even if its realization was still in the future. To spread out like the four winds is the same as to spread out just as the four winds spread out to all quarters of the globe. Because God has resolved upon spreading out His people in this manner, they are to flee out of Babel, that they may not suffer the fate of Babel. That this thought lies at the foundation of the motive assigned, is evident from the further reasons assigned for the summons in Zec 2:8<\/span> and Zec 2:9<\/span>.<\/p>\n Zion<\/em> stands for the inhabitants of Zion, namely the people of God, who are for the time being still yoshebheth bath Babel <\/em>, dwelling with the daughter Babel. As Zion<\/em> does not mean the city or fortress of Jerusalem, but the inhabitants, so the “daughter Babel” is not the city of Babylon or country of Babylonia personified, but the inhabitants of Babel; and is construed with the accusative<\/em> of the person, as in Psa 22:4<\/span> and 2Sa 6:2<\/span>. What Jehovah states in explanation of the twofold call to flee out of Babel, does not commence with Zec 2:9<\/span> (Ewald), or with in Zec 2:8<\/span><\/em> (Koehler), but with . The incorrectness of the two former explanations is seen first of all in the fact that only introduces a speech in the same manner as , when it follows directly upon the introductory formula; but not, as is here assumed, when a long parenthesis is inserted between, without the introduction being resumed by . And secondly, neither of these explanations furnishes a suitable meaning. If the words of God only followed in Zec 2:9<\/span>, in the first clause would be left without any noun to which to refer; and if they commenced with (for he that toucheth), the thought “he that toucheth you,” etc., would assign no reason for the call to flee and save themselves. For if Israel is defended or valued by God as a pupil of the eye, there can be no necessity for it to flee. And lastly, it is impossible to see what can be the meaning or object of the parenthesis, “After glory hath He sent me,” etc. If it treated “of the execution of the threat of punishment upon the heathen” (Koehler), it would be inserted in an unsuitable place, since the threat of punishment would not follow till afterwards. All these difficulties vanish if Jehovah’s words commence with ‘achar kabhod <\/em> (after glory), in which case sh e lachan <\/em> (He hath sent me) may be very simply explained from the fact that the address is introduced, not in a direct form, but indirectly: Jehovah says, He has sent me after glory. The sender is Jehovah, and the person sent is not the prophet, but the angel of the Lord. Achar kabhod <\/em>: behind glory, after glory; not however “after the glory of success” (Hitzig, Ewald, etc.), still less “with a glorious commission,” but to get glory upon the heathen, i.e., to display the glory of God upon the heathen through the judgment by which their power is broken, and the heathen world is made to serve the people of God. The manner in which the next two clauses, commencing with k <\/em> (for), are attached, is the following: The first assigns the subjective motive; that is to say, states the reason why God has sent him to the heathen, namely, because they have plundered His people, and have thereby touched the apple of His eye. , the apple of the eye (lit., the gate, the opening in which the eye is placed, or more probably the pupil of the eye, pupilla<\/em>, as being the object most carefully preserved), is a figure used to denote the dearest possession or good, and in this sense is applied to the nation of Israel as early as Deu 32:10<\/span>. The second explanatory clause in Zec 2:9<\/span> adds the practical ground for this sending after glory. The speaker is still the angel of the Lord; and his acting is identical with the acting of God. Like Jehovah, he swings his hand over the heathen nations which plundered Israel (cf. Isa 11:15<\/span>; Isa 19:16<\/span>), and they become ( expressing the consequence), i.e., so that they become, booty to the Israelites, who had previously been obliged to serve them (cf. Isa 14:2<\/span>). In what way the heathen would serve Israel is stated in Zec 2:11<\/span>. By the execution of this judgment Israel would learn that Jehovah had sent His angel, namely to execute upon the heathen His saving purposes for Israel. This is the meaning of these words, not only here and in Zec 2:11<\/span>, but also in Zec 4:9<\/span> and Zec 6:15<\/span>, where this formula is repeated, not however in the sense imagined by Koehler, namely that he had spoken these words in consequence of a command from Jehovah, and not of his own accord, by which the “sending” is changed into “speaking.”<\/p>\n Zion Invited to Liberty.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 520.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 6 Ho, ho, come forth,<\/I> and flee from the land of the north, saith the LORD<\/B>: for I have spread you abroad as the four winds of the heaven, saith the LORD<\/B>. 7 Deliver thyself, O Zion, that dwellest with<\/I> the daughter of Babylon. 8 For thus saith the LORD<\/B> of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. 9 For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD<\/B> of hosts hath sent me.<\/P> One would have thought that Cyrus’s proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, staid behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est–My country is every spot where I feel myself happy.<\/I> They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause–a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Ps. cxxxvii.<\/span>) in their captivity, for they had forgotten thee, O Jerusalem!<\/I> and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (v.<\/I><\/span> 6<\/span>): Ho! ho! come forth, and flee from the land of the north, saith the Lord.<\/I> This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God’s people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them.<\/I> When Zion is enlarged, to make room for all God’s Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee<\/I> with all speed, and lose no time. Escape for thy life; look not behind thee.<\/I> To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (v.<\/I><\/span> 6<\/span>): “I have spread you abroad as the four winds of heaven,<\/I> sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another.” God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God’s being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, “Deliver thyself, O Zion!<\/I> flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham.” v.<\/I><\/span> 7<\/span>. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves,<\/I> to loose ourselves from the bands of our necks<\/I> (Isa. lii. 2<\/span>), and, since we are under grace, to resolve that sin shall not have dominion over us,<\/I> Zion herself is here said to dwell with the daughter of Babylon,<\/I> because many of the precious sons of Zion<\/I> dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins<\/I> and in her plagues;<\/I> and therefore, “Come out of her, my people,<\/I> Rev. xviii. 4<\/I><\/span>. Deliver thyself, O Zion!<\/I> by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land.” Those that would be found among the generation of God’s children must save themselves from<\/I> the untoward generation<\/I> of this world; it was St. Peter’s charge to his new converts, Acts ii. 40<\/span>. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, Zec 2:8<\/span>; Zec 2:9<\/span>. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. “And we might as well sit still” (think they) “as rise up and fall.” In answer to this objection, the angel that talked with<\/I> the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts,<\/I> of all the hosts of heaven and earth, in both which he has a sovereign power, says, He<\/I> (that is, the Father) has sent me.<\/I> Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him.<\/I> (1.) He is sent after the glory.<\/I> After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory,<\/I> Rom. ix. 4<\/I><\/span>. And he was himself the glory of his people Israel.<\/I> But after the glory,<\/I> after his care of them, he is sent to the nations, to be a light to lighten the Gentiles,<\/I> by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself. (2.) He is sent to the nations that spoiled them,<\/I> to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion,<\/I> Isa. xxxiv. 8<\/I><\/span>. He is sent to shake his hand upon them,<\/I> to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron<\/I> and dash them in pieces like a potter’s vessel,<\/I> Ps. ii. 9<\/I><\/span>. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants,<\/I> shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther’s time this was fulfilled, when the Jews had rule over those that hated them<\/I> (Esth. ix. 1<\/span>), and often in the time of the Maccabees. The promise is further fulfilled in Christ’s victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly,<\/I> Col. ii. 15<\/I><\/span>. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool,<\/I>Psa 110:1<\/span>; Rev 3:9<\/span>. (3.) What he will do for his church shall be an evident proof of God’s tender care of it and affection to it: He that touches you touches the apple of his eye.<\/I> This is a high expression of God’s love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Ps. xvii. 8<\/span>), Keep me as the apple of thy eye;<\/I> and engages them to do as Solomon directs (Prov. vii. 2<\/span>), to keep his law as the apple of their eye.<\/I> Some understand it thus: “He that touches you touches the apple of his own eye;<\/I> whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves.” (4.) It shall be an evident proof of Christ’s mission: You shall know that the Lord of hosts has sent me<\/I> to be the protector of his church, that the promises made to the church are yea and amen in him. Christ’s victory over our spiritual enemies proves that the Father sent him and was with him.<\/P> <\/p>\n That the design of the Prophet may be more clear, we must especially bear in mind the history of the case. When it was allowed the Jews, by the edict of Cyrus and of Darius, to return to their own land, that kindness was suspected by many, as though the two kings had a wish suddenly to oppress them when they had pained their object in their return. Some who dwelt comfortably among the Chaldeans and in other places, preferred to enjoy their rest rather than to return with so much trouble to their own country, where there were no houses prepared, and where there were only dreary desolations. As then the greater part of the people thus slighted the singular favor of God, of which the Prophets had so often spoken, it was necessary that this sloth, connected as it was with great impiety, should be reproved. For if any religion had touched their hearts, they must have preferred Jerusalem to the whole world, and the service of God to all earthly advantages and pleasures. Hence the self-indulgence in which the Jews had become torpid, deserved a sharp and severe reproof. This is the reason why the Prophet treats them here with so much sharpness, for otherwise they could not have been roused. <\/p>\n Ho! Ho! he says, as though he had said, “What means this delay? for when God has opened the door for you, ye still take your rest, as though Judea were not your inheritance, as though there were no difference between you and the profane heathens.” We now understand the object of the Prophet. <\/p>\n The particle הוי, eui, is used for stimulating them; and by it the Prophet reprehends their indifference, which was a proof, as I have said, of ingratitude; for the Jews in this way showed their contempt of that favor, which ought to have been preferred far before all the wealth and the pleasures of the world. <\/p>\n But the reason which is added seems far-fetched, or even unsuitable — For to the four winds of heaven have I scattered you; for this could not have served to rouse the Jews to leave Babylon, and to return to the holy land promised to them by God. Yet it was very efficacious towards producing an impression on their minds; for the Lord shows, in these words, that it was in his power to restore them in safety, inasmuch as they had not been scattered here and there, except through his just vengeance. Had their enemies prevailed against them, or had they without reason been expelled from their country, a doubt might have crept in whether the promise could be relied on; but when it appeared evident that their exile was a punishment inflicted by God, they might safely conclude that he would become the author of their restoration; for he who had inflicted the wound was able to heal it. <\/p>\n We now then see what the Prophet had in view: he intimates that the Jews had hitherto suffered punishment from God, because they obeyed not his word, but provoked by their obstinacy his extreme vengeance; they ought then now to entertain hope, because God was pacified towards them and ready to forgive them. As then their exile was from God, the Prophet intimates that their return would not be difficult when God became reconciled to them, because the Jews had to do only with the heavenly Judge himself. In short, the Prophet designs to show that the Jews acted foolishly by continuing in exile, when liberty was given them to return; and therefore he exhorts them to hasten in time, lest the season of God’s favor should pass away, and thus the door be again closed against them. That they might not hesitate whether this was possible, he shows that it was in God’s power, for he had driven them from their country; it would not therefore be difficult for him to open a way for their return whenever he pleased. (30) He now adds — <\/p>\n (30) Provided we adopt [ ב ], countenanced by several MSS., and the Syriac, instead of [ כ ] in the received text, that is before the number “four,” this explanation is the most satisfactory. But if we take the received text, countenanced by a greater number of MSS., there will be another meaning to the sentence. Henderson’s version is — <\/p>\n For as the four winds of heaven Have I spread you abroad, saith Jehovah. <\/p>\n But its connection with the foregoing he does not clearly print. The view taken by Drusius, followed by Grotius and Marckius, seems most satisfactory. They take the verb [ פרש ] in the sense of expanding, enlarging, setting at liberty, and that the reference is to the previous liberty granted to the Jews; and thus the connection with the foregoing line is obvious and natural — <\/p>\n He! He! Flee now from the land of the north, saith Jehovah; For as the four winds of heaven Have I expounded you, (or set you free,) saith Jehovah. <\/p>\n They had been allowed liberty to go to any part of the world, which is signified by the four winds. The next verse is — <\/p>\n He! Sion, escape, Thou who dwellest with the daughter of Babylon. <\/p>\n The two nations are compared to two women, dwelling one with another. — Ed. <\/p>\n CRITICAL NOTES.]<\/strong> <\/p>\n Zec. 2:6<\/span><\/strong>. North<\/strong>] Babylon, north of Jerusalem; an address to such Jews as still remained there, through infirmity, ties of property, &c. The urgency of the call denoted by repetition, Ho, ho! Spread<\/strong>] Scattered in violence. <\/p>\n Zec. 2:7<\/span><\/strong>. Zion<\/strong>] i.e.<\/em> inhabitants of Zion; Gods people dwelling with the daughter<\/strong>, i.e.<\/em> the people, of Babylon, personified as a woman (Psa. 9:14<\/span>; Psalms 138<\/span>). <\/p>\n Zec. 2:8-9<\/span><\/strong>, After<\/strong>] obtaining glory (Zec. 2:5<\/span>), the speaker is sent to inflict vengeance upon the enemies. To get glory upon the heathen, i.e.<\/em> to display the glory of God upon the heathen through the judgment by which their power is broken, and the heathen world is made to serve the people of God [Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>In the earnestness of the Divine appeal. Return, is the word. Flee from the land of the north. It is the land of corruption and tyranny.<\/p>\n
II. <\/strong>In the potency of the Divine reasons. Reasons for return are–<\/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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n