8<\/strong>. after the glory<\/em> ] rather, after glory.<\/strong> There is no article to shew that there is a reference, as has been supposed, to Zec 2:5<\/span>, so that it would mean, “after the glory which I have promised has come upon Israel,” &c. The more probable meaning therefore is, “after,” i.e. in pursuit, or in prosecution of glory; to get the glory, to manifest My glory, in their punishment for having spoiled My people, and so touched Me in the apple of Mine eye.<\/p>\n hath he sent me<\/em> ] “hath He (Jehovah, the speaker), sent me (the agent commissioned).” We should have expected, “have I sent thee,” and, “of my eye,” at the end of the verse, especially as the actual words of Jehovah follow in the next verse. But such changes of person are not uncommon in Hebrew.<\/p>\n the apple of his eye<\/em> ] lit. “the cavity or gate of his eye.” Comp. Deu 32:10<\/span>; Psa 17:8<\/span>, where however the Heb. word is different.<\/p>\n After the glory – <\/B>Jonathan: Which it is promised to bring upon you. This being the usual construction, the words involve a great course of Gods dealing, of first showing favor to those who will receive favor, then abandoning or punishing the rest; as, when the eight souls had been received into the ark, the flood came; when Lot and his had escaped out of Sodom, the fire came down from heaven; when Israel had passed the Red Sea, Pharaohs hosts were drowned; the election obtained what israel sought for, the rest were blinded. The glory then would be the glory, of which God says, I will be the glory in the midst of you Rom 11:7<\/span>.<\/P> But further He who speaketh is Almighty God, Thus saith the Lord of Hosts, He hath sent me; For lo I wave My hand against them – and ye shall know that the Lord of hosts hath sent me; Lo I come and dwell in the midst of thee, saith the Lord, and many nations shall cleave unto the Lord in that day, and they shall be to Me a people and I will dwell in the midst of thee, and thou shalt know, that the Lord of hosts hath sent me unto you Zec 2:8-10<\/span>. In all which series of promises, the I, of whom Israel were to know that the Lord of hosts had sent Him, is the I, who affirms of Himself what belongs to Almighty God only, inflicting punishment on the enemies of Judah, indwelling the Church and people, receiving the pagan as His own; and it is precisely by all these acts of power and love, that Israel shall know that the Lord of hosts had sent Him.<\/P> (Jerome: In what follows, Thus saith the Lord of hosts, After glory, He hath sent Me etc., the Saviour is introduced speaking, who, being Almighty God, saith that He was sent by the Father Almighty, not according to that whereby He was Almighty, but according to that, that, after glory, He was sent, who being in the form of God, thought it not robbery to be equal with God; but emptied Himself, taking the form of a servant, and was made obedient unto the Father even unto death; and that, the death of the Cross Phi 2:6<\/span>. Nor is it marvel that Christ is called Almighty, in whose Person we read in the Apocalypse of John, These things saith the faithful Witness – I am Alpha and Omega, the beginning and the ending, saith the Lord, which was and which is and which is to come, the Almighty Rev 1:5<\/span>, Rev 1:8<\/span>, to whom all power is given in heaven and in earth Mat 28:18<\/span>; and who saith, All things of the Fathers are Mine Joh 16:15<\/span>. But if all things, that is, God from God, Lord from. Lord, Light from Light, therefore also Almighty from Almighty; for it cannot be, that diverse should be the glory of those whose Nature is One.<\/P> For he who toucheth – <\/B>So as to injure , you, toucheth the apple of His eye, that is, of Him who sent Him, Almighty God. So Jerome, Theodoret Others, as Cyril, of his own eye, turning to evil to himself; but the analogy of the other passages is against it), as in the song of Moses, He led him about, He instructed him, He kept him as the apple of His eye Deu 32:10<\/span>; and David prays, Keep me as the apple of the eye Psa 17:8<\/span>.<\/P> <\/p>\n Zec 2:8<\/span><\/p>\n He that toucheth you toucheth the apple of His eye <\/em><\/p>\n The Divine interest in His people<\/strong><\/p>\n 1.<\/strong><\/p>\n While we disown the reference of the former portion of the vision to Gospel times, and to the spiritual or New Testament Jerusalem, we are very far from disowning the applicability to the latter of what is said in the former. Whatever sayings are here respecting the extension, the security, and the glory of the literal Jerusalem are equally true of the spiritual and heavenly.<\/p>\n 2. <\/strong>The people of God may now, as well as of old, and even more emphatically, appropriate the Divine assurance, He that toucheth you, toucheth the apple of His eye. He identifies Himself with His people, and His own interests with theirs. What a spring of consolation to believers in every hour of darkness!<\/p>\n 3. <\/strong>We ought to be earnest in persuading Gods people to come forth, and flee from the mystical Babylon. (Ralph Wardlaw, D. D.<\/em>)<\/p>\n<\/p>\n A figure of speech with a gracious meaning<\/strong><\/p>\n It is expressive of–<\/p>\n 1. <\/strong>Intimate union.<\/p>\n 2. <\/strong>High appreciation.<\/p>\n 3. <\/strong>Earnest attention.<\/p>\n 4. <\/strong>Intense sympathy.<\/p>\n 5. <\/strong>Watchful care. (G. Brooks.<\/em>)<\/p>\n<\/p>\n The Church and unjust criticism<\/strong><\/p>\n In a religious paper there appeared a symposium on The Church and the Kingdom of God–In it we are told that one of the most dangerous of current heresies is the identification of the kingdom of God with the Church. The kingdom of God can never embody itself in an institution. I am reluctantly coming to believe that Christianity, as it is organised, is the most serious obstacle in the way of the realisation of the Christianity of Christ. Similar criticisms fill the air everywhere. These strictures must be met.<\/p>\n 1. <\/strong>The first thing to be said in reply is, that although the kingdom of God is spiritual, nevertheless it and the external organisation which we call the Church are practically identical. There is very little of the real spirit of the kingdom outside of that institution. When men become imbued with the spirit of Gods kingdom they are generally ready to go into the Church. The reason they stay outside is because they have not caught that spirit. Where are the much-talked-of philanthropies, charities, establishments, colleges, seminaries, asylums, homes, refuges, founded by men or societies outside of the Church of God? When sceptics and other devotees of the world give a thousandth part as much for the advancement of morality, and the elevation of mankind, as members of the Church give, then it will be time enough to lampoon the Church.<\/p>\n 2. <\/strong>Spirit in this world needs body through which to work. Man is a spirit, but he can do nothing here without a body. It is so with Gods kingdom; it is a spiritual kingdom, but it must be embodied in an institution for its propagation. When one becomes so <\/em>spiritual that he wants soul to work without body, and Gods kingdom to advance in the world without a temporal organisation, he is altogether too ethereal for this mundane sphere. He ought to take on his wings and go. What if Jesus does use the word church only twice? He founded the Church, and evidently instructed His disciples to rear it with scrupulous care. And if Churches are in a struggle to keep themselves going, what of it? Would that prove they were utterly useless? That sort of talk will not help on Gods kingdom. The work is slow, it is true; that is partly, at least, because it is a prodigious undertaking. To cleanse this planet from sin. What audacity for finite beings to attempt such an infinite enterprise! But the Church is accomplishing much when it merely exists in this world. But it really looks as if the Church was doing something more than simply existing. Who can measure the influence of the Church upon society, business, legislation? If politics is so bad with Christianity, what would it be without it? Who can measure the abysmal depths to which all Christian governments and peoples would plunge without the upholding and preserving influence of the Church? (F. B. Perry.<\/em>)<\/p>\n Verse 8<\/span>. After the glory<\/B><\/I>] After your glorious deliverance<\/I> from the different places of your dispersion; He hath sent me unto the<\/I> nations which spoiled you<\/I>, that they<\/I> may fall under grievous calamities, and be punished in their turn. On Babylon<\/I> a great calamity fell, when besieged and taken by the Persians<\/I>.<\/P> <\/P> The following note I received from a sensible and pious correspondent: –<\/P> <\/P> Zec 2:5<\/span>. “For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her.<\/P> <\/P> Zec 2:8<\/span>. “For thus saith the Lord of hosts, who hath sent me, the<\/I> future glory<\/I> (or the glory which is to come) unto the nations which spoiled you; for he that toucheth you toucheth the apple of his eye. Behold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the Lord of hosts hath sent me<\/I>. Sing and rejoice, O daughter of Zion; for lo, I come<\/I>, and I will dwell in the midst of thee, saith the Lord. And many<\/I> nations shall be joined to the Lord in that day, and shall be my<\/I> people; and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me<\/I> unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.<\/P> <\/P> “If<\/I> in the eighth<\/I> verse may be rendered the future,<\/I> or the glory that is to come<\/I>, it will harmonize with the context as a prophecy of the Messiah, whereas in our English translation the words after the glory<\/I> are unintelligible. And so the Seventy<\/I>.<\/P> <\/P> “It is evident the person speaking is distinguished from the Lord of hosts, as being sent by him<\/I>; yet this person sent is also called Jehovah; and the nations who shall be joined to Jehovah in that day are called his people<\/I>; and he<\/I> (the person sent) will dwell in the midst of thee<\/I>, (i.e., Zion,) and shall inherit Judah his portion, c.<\/P> <\/P> “In confirmation of my view of the eighth<\/I> verse, I think Ex 33:18-23<\/span> may be compared with it. Moses besought God that he would show him his glory<\/I> upon which it was said to him, “Whilst my glory passeth by,’ I will put thee in a cleft of the rock, and will cover thee with my hand whilst I pass by<\/I>; and I will take away my hand, and thou shalt see my achar<\/I>. Now as this was a fulfilment of Moses’s request, who entreated to behold the glory, it follows that this was the Divine glory, which alone he was<\/I> capable of seeing<\/I>.<\/P> <\/P> “‘No man hath seen God at any time, the only begotten Son, (the Lord Jesus Christ,) which is in the bosom of the Father, he hath<\/I> declared him<\/I>.'” – M. A. B.<\/P> <\/P> Toucheth the apple of his eye.<\/B><\/I>] bebabath eyno, the<\/I> babet of his eye<\/I>. This is a remarkable expression. Any person, by looking into the eye of another, will see his own image perfectly expressed, though in extreme minature, in the pupil. Does our English word babbet<\/I> or baby<\/I> come from this? And does not the expression mean that the eye of God is ever on his follower, and that his person is ever impressed on the eye, the notice, attention, providence, and mercy of God?<\/P> <\/p>\n Some refer this to what went before, as a reason why the Jews should return, for God hath commanded it. I think it is an encouragement to the Jews to return, because God had promised to make them a glory, and now assures them that he will take a very particular care of them, therefore sends his Son, as a Judge or Vindex against the nations that had spoiled the Jews; or God sends his Son to them to inform them that it is their interest to unite with the Jews, and become the people of God, and be partakers of the glory and safety of Gods Israel; however, to let them understand that it will be dangerous to do violence to Israel, as it would be dangerous to any one to violate what is most dear to him that can destroy the offender; to tell them Israel is the apple of Gods eye. <\/P> <\/p>\n For thus saith the Lord of hosts<\/strong>,…. Christ, who is the true Jehovah, and Lord of armies, as appears from his being sent in the next clause:<\/p>\n After the glory<\/strong>; which is promised, Zec 2:5<\/span> so the Targum and Kimchi; or, “afterwards” shall be “the glory” l; or a glorious time and state; that is, after God’s people are brought out of mystical Babylon, when the Jews shall be converted, and the fulness of the Gentiles shall be brought in, then will be the latter day glory; and at the same time will be the fall and destruction of antichrist, and of the antichristian states, as follows:<\/p>\n hath he sent me unto the nations which spoiled you<\/strong>; the Chaldeans and Babylonians, who spoiled and carried captive the Jews; or the antichristian nations, which persecuted and wasted the people of God, the followers of the Lamb; but now Christ will be sent, and will come in a spiritual manner, and take vengeance on them; he will destroy antichrist with the breath of his mouth, and with the brightness of his coming; with the sharp sword going out of his mouth, Re 19:15<\/span>:<\/p>\n for he that toucheth you toucheth the apple of his eye<\/strong>; either his own eye, he hurts himself; or the eye of the Lord of hosts; “of mine eye”, as some read it m, as the Vulgate Latin version; which shows how near and dear the Lord’s people are to him. The pupil or apple of the eye is a little aperture or perforation in the middle of the tunic or coat of the eye, called the uvea and iris, about which the iris forms a ring; and through this little opening the rays of light pass to the crystalline humour, to be formed on the retina or net, at the bottom of the eye. It is a very weak and tender part, and easily hurt with the least thing; and fitly describes the feeble state of Christ’s people; and how soon and easily they may be disturbed, distressed, and hurt by their enemies: and as this is a principal part of the eye, and a part of a man’s self, dear and valuable to him; so are the Lord’s people parts, as it were, of himself; they are members of his body, closely united to him; and whatever injury is done to them he reckons as done to himself: “Saul, Saul, why persecutest thou me?” Ac 9:5<\/span> and being highly esteemed by him, and having the strongest affection for them, he resents every affront given them, and will punish all that hurt them; and exceeding careful is he of them, to keep and preserve them from being hurt: “he kept him as the apple of his eye”,<\/p>\n De 32:10<\/span>, which, being such an useful and tender part as it is, it is wonderfully provided for by nature against all events; besides the orbit in which it is placed; and the eyebrows, which prevent many nuisances; and the eyelids, which cover and defend it in sleep; and the fringes of hair on them, which break the too violent impressions of light, and keep off motes and flies; there are no less, than six tunics or coats about it n, as so many preservatives of it: now, as the God of nature has taken so much care of this useful member of the human body, how much more careful and tender must we suppose the God of grace, and our merciful Redeemer and High Priest, to be over his dear people, parts of himself, redeemed by his blood, and designed and prepared for eternal glory and happiness; and how daring must such be who offer the least violence unto them; nor must they expect to escape his wrath and vengeance, that seek their hurt, and give them disturbance; see Ps 17:8<\/span> and as this may respect the Jews called out of Babylon in the two preceding verses Zec 2:6<\/span>, it may be concluded that they were obedient to the divine call, though it is not recorded; it being not likely that God, who had so great a regard for them, would suffer them to continue there to their destruction; for it was about two years after this prophecy, in the fourth year of Darius, or the beginning of the fifth, that Babylon revolted from him, and was besieged twenty months by him, before he took it; and which he did at last by the stratagem of Zopyrus, one of his generals, when he beat down its walls and gates, and put to death three thousand of the inhabitants that were most guilty o; but, before this, it is reasonable to suppose that the people of God, so dear unto him as is expressed, were called out from hence; as those of his people, equally dear to him, will be called out of mystical Babylon before its destruction; see Re 18:4<\/span>.<\/p>\n l “tandem [erit] gloria, aut postea erit gloria”, De Dieu. m So in Siphre apud Galatin. de Arean. Cathol. Ver. l. 1. c. 8. n Vid. Chamber’s Dictionary, in the word “Eye”. o Vid. Prideaux’s Connexion, par. 1. B. 3. p. 188, 189.<\/p>\n The Prophet pursues the same subject; for he shows that the way was not opened to the Jews that they might soon after repent of their return, but that the Lord might be with them, as their deliverance was a signal proof of his kindness, and an evidence that he would commence what he had begun. He then says, that by God’s order the Gentiles would be restrained from effecting any thing in opposition to the Jews; as though he had said, “Your liberty has been granted by Cyrus and by Darius; many rise up to hinder your return, but whatever they may attempt they shall effect nothing; for God shall check all their efforts, and frustrate all their attempts.” But God’s herald does here publicly testify, that he was commissioned to prevent the nations from doing any injury, and to declare that the people brought back to Judea were holy to the Lord, and that it was not permitted that they should be injured by any. This is the import of the whole. <\/p>\n But a difficulty occurs here, for the context seems not consistent: Thus saith Jehovah, Jehovah sent me; for it is not the Prophet who receives here the office of a herald; but it seems to be ascribed to God, which appears inconsistent; for whose herald can God be? and by whose order or command could he promulgate what the Prophet here relates? It seems not then suitable to ascribe this to God, though the words seem to do so — Thus saith Jehovah, After the glory he sent me to the nations: Who is the sender? or who is he who orders or commands God? We hence conclude that Christ is here introduced, who is Jehovah, and yet the Angel or the messenger of the Father. Though then the being of God is one, expressed by the word Jehovah, it is not improper to apply it both to the Father and to the Son. Hence God is one eternal being; but God in the person of the Father commands the Son, who also is Jehovah, to restrain the nations from injuring the Jews by any unjust violence. The rabbis give this explanation — that the Prophet says that he himself was God’s herald, and thus recites his words; but this is forced and unnatural. I indeed wish not on this point to contend with them; for being inclined to be contentious, they are disposed to think that we insist on proofs which are not conclusive. But there are other passages of Scripture which more clearly prove the divinity and the eternal existence of Christ, and also the distinction of persons. If however any one closely examines the words of the Prophet, he will find that this passage must be forcibly wrested, except it be understood of Christ. We then consider that Christ is here set forth as the Father’s herald; and he says that he was sent to the nations. <\/p>\n What he adds — After the glory, is understood by some to mean, that after the glory had ceased, in which the Jews had hitherto boasted, the message of Christ would then be directed to the Gentiles. The meaning, then, according to them is this — that shortly after the glory of the chosen people should depart, Christ, by the Father’s command, would pass over to the nations to gather a Church among them. But this passage may be also applied to the nations, who had cruelly distressed the Church of God; as though he had said — “Though your enemies have had for a time their triumphs, yet their glory being brought to an end, God will send his messenger, so that they who have spoiled you may become your prey.” It still seems probable to me that the Prophet speaks of the glory which he had shortly before mentioned. We may then view him as saying, that as God had begun to exercise his power, and had in a wonderful manner restored his people, there would be no intermission until he had fully established his Church, so as to make the priesthood and the kingdom to flourish again. Then after the glory, imports as much as this — “Ye see the beginning of God’s favor, by which his power shines forth.” For doubtless it was no common instance of the Lord’s glory, which he had manifested in restoring his people; and thus the Prophet encourages their confidence, inasmuch as God had already in part dealt in a glorious manner with them. He then takes an argument from what had been commenced, that the Jews might hope to the end, and fully expect the completion of their deliverance. “The Lord,” as it is said elsewhere, “will not forsake the work of his own hands.” (Psa 138:8<\/span>.) So the Prophet says now, After the glory, that is, “since God has once shone upon you in no common manner, ought you not to entertain hope; for he intended not to disappoint you of a full return to your country, but to fulfill what he had promised by his Prophets?” <\/p>\n As God had spoken of the restoration of his Church, and also of its perpetual condition, the Prophet here indirectly reproves the ingratitude of those who were not convinced that God would be faithful to the end, by seeing performed the commencement of his work. For as God had included both the return of his people and their continued preservation, so also his people ought to have included both favors: “The Lord, who has already begun to restore his people, will defend to the end those whom he has gathered, until their full and perfect redemption will be secured.” As then the Jews did not look for the end, though God led them as it were by the hand to the land of hope, the Prophet says to them, After the glory <\/p>\n We may farther observe, that the glory mentioned here was not as yet fully conspicuous; it had begun, so to speak, to glimmer, but it did not shine forth in full splendor until Christ came. It is then the same as though the Prophet had said, “God has already emitted some sparks of his glory, it will increase until it attains a perfect brightness. The Lord in the meantime will cause, not only that the nations may restrain themselves from doing and wrong, but also that they may become a prey to you”. (31) <\/p>\n The reason for the order follows, Whosoever touches you, touches the apple of his own eye, or, of his eye; for the pronoun may be applied to any one of the heathen nations as well as to God himself; and the greater part of interpreters prefer taking it as referring to any one of the nations. Whosoever touches you touches the apple of his own eye; we say in French, Ils se donnent en l’oeil; that is, “Whosoever will assail my people will strike out his own eyes; for whatever your enemies may devise against you, shall fall on their own heads”. It will be the same as though one by his own sword should pierce his own heart. When therefore the nations shall consider you to be in their poser, the Lord shall cause that they shall pierce their own eyes, or wound their own breasts, for the import is the same. Whosoever then touches you, touches the apple of his own eye; there is no reason why you should fear, for however powerful your enemies may be, yet their fury shall not be allowed to rage against you; for God shall cause them to kill themselves by their own swords, or to pull out their eyes by their own fingers. This is the meaning, if we understand the passage of the enemies of the Church. <\/p>\n But it may also be suitably applied to God: Whosoever touches you, touches the apple of his eye; and to this view I certainly am more inclined; for this idea once occurs in Scripture, <\/p>\n “<\/p>\n He will protect us as the apple of his eye.” (Psa 17:8<\/span>.) <\/p>\n As then the Holy Spirit has elsewhere used this similitude, so I am disposed to regard this passage as intimating, that the love of God towards the faithful is so tender that when they are hurt he burns with so much displeasure, as though one attempted to pierce his eyes. For God cannot otherwise set forth how much and how ardently he loves us, and how careful he is of our salvation, than by comparing us to the apple of his eye. There is nothing, as we know, more delicate, or more tender, then this is in the body of man; for were one to bite my finger, or prick my arm or my legs, or even severely to would me, I should feel no such pain as by having my eye or the pupil of my eye injured. God then by this solemn message declares, that the Church is to him like the apple of his eye, so that he can by no means bear it to be hurt or touched. It afterwards follows: — <\/p>\n (31) It would be almost endless to give the expositions which have been offered on the phrase. “After the glory,” [ אחר כבוד ]. Henderson very justly rejects what has been proposed by Newcome, Blayney, and Gesenius, and other German divines, who, following Castalio and Cocceius, render the line — After glory ( i.e. to obtain glory) hath he sent me. <\/p>\n Some of the fathers, such as Eusebius, Jerome, Cyril, and Theodoret, viewed the “glory” here as that which the Son enjoyed with the Father before he became incarnate; but this view in no degree comports with the context, though most divines, ancient and modern, consider that Christ is the Jehovah of hosts in this area. The paraphrase of the Targum is the following — “After the glory which he has said he would bring to you;” and this is substantially the meaning given by Calvin, and adopted by Henderson. Without altering the general meaning, another construction may be given — <\/p>\n For thus saith Jehovah of hosts, “Another glory!” — he has sent me to the nations, Who have plundered you; For he who touched you Touched the apple of his eye. <\/p>\n “<\/p>\n Another glory” is an allusion to the glory mentioned in verse 5: he would not only be a glory in the midst of them, but would confer on them another glory by destroying their enemies. <\/p>\n Blayney seemed “certain” that the eye refers to every enemy of the Jews, and not to God; but the greater certainty seems to be on the other side; it is the most natural and obvious construction of the passage. See Deu 32:10<\/span>. Not only Calvin give the preference to this view, but also Grotius, Marckius, and Henderson. — Ed. <\/p>\n (8) After the glory<\/strong>i.e.,<\/em> in search of gloryviz., to display Gods glory upon the heathen in judgment and mercy, by first breaking their power (Zec. 2:9<\/span>), and afterwards attaching them to His service (Zec. 2:11<\/span>). (Comp. Zechariah 14<\/span> : when the prophet gives the substance<\/em> of the Lords words, as in this verse and Zec. 2:9<\/span>, the first person singular refers to the prophet; but when. as in Zec. 2:9<\/span>, he gives the actual<\/em> words of God, I means, of course, the Lord Himself.)<\/p>\n Zec 2:8<\/span><\/em><\/strong>. <\/strong>After the glory hath he sent me<\/em><\/strong><\/strong> He that dwelleth in the glory, <\/em>or the pillar of light, hath sent me. <\/em>The latter part of the verse is emphatically expressive of the tender care and paternal regard which God hath for those who love him. As the sight of the eye <\/em>is, by God’s care and wise providence, fenced about and guarded from harm by the eye-lids, and by its deep situation, no wonder that this admirable provision for the safety of so valuable an organ is considered, both here and in other parts of Scripture, as an emblem of the divine protection: see Psa 17:8<\/span> and Deu 32:10<\/span>. This care of providence for the defence and preservation of the eyesight is most elegantly described by Cicero in his second book De Nat. Deorum, <\/em>and well deserves reading. <\/p>\n DISCOURSE: 1241 Zec 2:8<\/span>. He that toucheth you toucheth the apple of his eye<\/em>.<\/p>\n GOD makes use of the wicked as his rod, wherewith to chastise his own children. But while he accomplishes his own gracious ends with respect to them, he is not indifferent to the conduct of his agents, who unwittingly fulfil his will; he notices their motives, and will call them into judgment for the dispositions they have manifested [Note: Isa 10:5-7<\/span>; Isa 10:12<\/span>.]: and because they exceed their commission, and seek the destruction, rather than the benefit, of his people, he will vindicate the cause of the oppressed, and recompense upon their own heads the wickedness of their oppressors [Note: Isa 47:6-9<\/span>.]. This assurance the prophet gave to those who yet remained in Babylon after that the greater part of the captive Jews had returned to Jerusalem: he exhorted them instantly to come forth from that wicked city; for that God had tenderly sympathized with them in the midst of all his chastisements, and had determined to visit with very signal judgments the Babylonish nation for the needless and excessive severities they had exercised towards them [Note: Zec 1:15<\/span>; Zec 2:6-8<\/span>.].<\/p>\n From these remarkable words we may observe,<\/p>\n I.<\/p>\n God sympathizes with his people in all their troubles<\/p>\n No terms can more strongly convey this idea than those used in the text This truth, glorious as it is, is far from comprehending the full extent of Gods love to his people; for,<\/p>\n II.<\/p>\n He has communion with them in all their interests<\/p>\n God considers himself as altogether one<\/em> with his people<\/p>\n [There is an union subsisting between him and them; yet not merely such as exists between a husband and wife, or a vine and its branches [Note: Rom 7:4<\/span>. <\/span>Joh 15:1<\/span>.], but one far closer; for he is the head, and his people are his members [Note: Eph 4:15-16<\/span>.]; he dwelleth in them, and they in him [Note: 1Jn 4:12-16<\/span>.]; he is one with them, and they with him; in short, they are so united, as to be one body [Note: 1Co 12:12<\/span>; 1Co 12:27<\/span>.], and one spirit, with the Lord [Note: 1Co 6:17<\/span>.]. And when our Lord himself was pleased to illustrate this subject, in order, if possible, to convey to us some adequate idea of it, he set forth the union of the different persons of the Godhead as the truest pattern of that which subsists between himself and his people [Note: Joh 17:21<\/span>.].]<\/p>\n Hence he participates in every thing which relates to them Nor is his a mere inactive sympathy; for,<\/p>\n III.<\/p>\n He will avenge every injury inflicted on them<\/p>\n Often has he interposed to rebuke and confound their enemies And he will still plead their cause against all that injure them Infer How low are our conceptions of Gods love to man!<\/p>\n [How little are any of us able to realize the idea in the text! how little can we comprehend the heights and depths of such unsearchable love! Still is he dealing with us as with his people of old [Note: Deu 32:9-12<\/span><\/u> and Isa 63:9<\/span>.]. Yet we, like little infants, are almost unconscious<\/em> of our Fathers love. But O that every heart might praise the Lord for his goodness, and declare the wonders that he doeth for the children of men!]<\/p>\n 2.<\/p>\n How tender ought to be our concern for God!<\/p>\n [In general we think but little of his honour in the world. But shall he be so mindful of us, and we be forgetful of him? Shall he be so concerned for our welfare, and we be indifferent about his glory [Note: See the conduct of Moses, Exo 32:11-13<\/span><\/u> and of Joshua, Jos 7:9<\/span>.]. Shall not sin, the accursed thing which he hates, be a source of pain and anguish to our minds? Could we see the eye of an earthly parent pierced, and be unconcerned about it? Let rivers of waters then run down our eyes because men keep not Gods law [Note: Psa 119:136<\/span>.].Let us especially weep over the sins of his professing people [Note: Php 3:18<\/span>.]. And above all, let us lothe and abhor ourselves for all the evils of our hearts and lives. Let us feel, as it becomes us, our obligations to God, and labour to requite his kindness by a suitable deportment. Yes, while we entreat him to keep us as the apple of his eye [Note: Psa 17:8<\/span>.], let us keep his law as the apple of our eye [Note: Pro 7:2<\/span>.], and, whether we eat, or drink, or whatever we do, do all to his glory [Note: 1Co 10:31<\/span>.].]<\/p>\n 3.<\/p>\n How strong a motive have we to beneficence!<\/p>\n [If God be so sensible of any injuries we receive, surely he cannot be regardless of any benefits conferred upon us: if he avenge the one, surely he will also reward the other. Nor is this an uncertain deduction of human reason: he himself tells us, that at the last day every kindness that was shewn to us shall be recorded as shewn to himself, and a suitable recompence be awarded for it [Note: Mat 25:34-35<\/span>.]; nor shall even a cup of cold water given to one of his disciples lose its reward [Note: Mat 10:42<\/span>.]. Shall not then this thought stimulate us to acts of beneficence? Has Christ so pitied us as to give himself for us, an offering and a sacrifice to God for a sweet-smelling savour, and shall not we endeavour to shew love to him [Note: Eph 5:1-2<\/span>.]? Can I, in administering to the poor, relieve him who is my Lord and my God? Can I assist him, who, as my great High Priest, is yet daily and hourly touched with the feeling of all my infirmities [Note: Heb 4:15<\/span>.]? O let no opportunity then be lost; nor let me ever think much of any thing that I can do for such a tender Friend, such an adorable Benefactor!]<\/p>\n<\/p>\n Zec 2:8 For thus saith the LORD 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.<\/p>\n Ver. 8. For thus saith the Lord of hosts<\/strong> ] Sanchez referreth these words to those aforegoing, q.d.<\/em> “Deliver thyself,” &c. for so the Lord commandeth. But herein he stands alone, the current of interpreters carrying it against him. This preface seems prefixed for procuring more authority to the ensuing promise, which to the poor Jews might seem incredible. If Jehovah speaketh it, and he that hath all power in his hand to effect what he speaketh, why should any one doubt, or despair? <\/p>\n <\/p>\n After this glory<\/strong> ] i.e. These glimmerings of glory, these outgoings of grace begun among you, and by degrees to be finished. <\/p>\n <\/p>\n Hath he sent me unto the nations which spoiled you<\/strong> ] Or, against the nations, for it is a sending in judgment; and perhaps against either the Chaldeans, destroyed by the Persians, See Trapp on “<\/em> Zec 2:7 “<\/em> or the Persians, afterwards destroyed by the Grecians and by Alexander the Great, see Isa 33:1<\/span> . Now, whereas some object that Christ is here said to be sent by his Father, and this seems to import an inferiority; it is answered: First, that two equals by mutual consent may send one another. Mission doth not always import inequality. Secondly,<\/em> one may be inferior to another, either by nature, and so Christ is not; or by condition, as he is the Mediator, and as he did voluntarily abase himself; and so he is, Phi 2:7<\/span> . <\/p>\n <\/p>\n For he that toucheth you toucheth the apple of his eye<\/strong> ] The little man, that is, in the eye (as pupilla<\/em> of pupa<\/em> ), or, the black of the eye ( Ishon,<\/em> of Ish.<\/em> It is here called Bath, the daughter of the eye; because it is as dear to a man as an only daughter). God, who at first drew light out of darkness, doth, by an admirable work, draw the light of the body out of the black apple of the eye. Philosophers call it, the crystalline humour. It is the tenderest piece of the tenderest part; to express the inexpressible tenderness of God’s love, saith Salvian. The eye is kept most diligently, and strongly guarded by nature with tunicles. A man can better bear a thultch on the back than a touch on the eye. Siquis digitum meum mordent, siquis pungat brachium et crura, siquis etiam duriter vulneret, &c., <\/em> saith Calvin here. If one bite my finger, prick my leg or arm, yea, slash and wound me, I can better bear it than if he thrust his finger in my eyes. Amida, son of Mulasses, King of Tunis, cruelly put out his father’s eyes, by holding hot burning basins before them. Robert de Behasme, Earl of Shrewsbury, A.D. 1111, playing with his own child, for a pastime, put his thumb in the boy’s eyes, and thrust out the balls thereof. We use to say, Oculus et fama non patiunfur iocos,<\/em> The eye and the good name will endure no jests. Let persecutors take heed how they meddle with God’s eyes. “He is wise in heart, and mighty in strength: who hath hardened himself against God and prospered?” Job 9:4<\/span> . Some read the text thus; He that toucheth you toucheth the apple of his own eye, that is, he very grievously hurteth himself, as procuring and pulling down upon his own head the sharp wrath and vengeance of God. But the former is the better.<\/p>\n the LORD of hosts. See note on Zec 1:3. <\/p>\n After the glory = For His own glory. <\/p>\n he that, &c. Reference to Pentateuch (Deu 32:10). App-92. <\/p>\n His eye. The primitive text read “Mine eye”; but the Sopherim say (App-33) that they altered this to “His”, regarding it as derogatory to Jehovah to rend aloud such pronounced anthropomorphic expressions. <\/p>\n After: Zec 2:4, Zec 2:5, Zec 1:15, Zec 1:16, Isa 60:7-14 <\/p>\n sent: Zec 2:9, Zec 2:11, Isa 48:15, Isa 48:16, Mal 3:1, Joh 14:23, Joh 14:24, Joh 14:26, Joh 15:21-23, Joh 17:18, 1Jo 4:9, 1Jo 4:10, 1Jo 4:14 <\/p>\n the nations: 2Ki 24:2, Jer 50:17, Jer 50:18, Jer 51:34, Jer 51:35, Eze 25:6, Eze 25:7, Eze 25:12, Eze 25:15, Eze 26:2, Eze 35:5, Joe 3:2-8, Amo 1:3-5, Amo 1:9, Amo 1:11, Amo 1:13, Oba 1:10-16, Mic 4:11, Mic 5:6, Mic 7:10, Hab 2:8, Hab 2:17, Zep 2:8 <\/p>\n for: Gen 20:6, Psa 105:13-15, Act 9:4, 2Th 1:6 <\/p>\n the apple: Deu 32:10, Psa 17:8, Mat 25:40, Mat 25:45 <\/p>\n Reciprocal: Gen 16:10 – the angel Gen 26:11 – toucheth Exo 15:7 – them that Exo 23:22 – an enemy Deu 23:4 – Because they met 1Sa 17:36 – seeing 2Ch 14:11 – man Job 1:10 – an hedge Job 1:11 – touch Psa 24:10 – The Lord Psa 85:9 – glory Psa 105:15 – Touch Pro 7:2 – as the Isa 32:18 – General Isa 35:4 – behold Isa 40:10 – the Lord God Isa 54:15 – shall fall Isa 63:9 – all their Jer 2:3 – all that Jer 12:14 – that Jer 27:7 – until Jer 30:16 – General Jer 46:1 – against Jer 50:11 – ye destroyers Jer 51:1 – rise Eze 26:20 – and I shall set Eze 38:14 – dwelleth Zep 3:15 – he hath Zep 3:19 – I will undo Zec 4:9 – and Zec 6:15 – and ye Zec 12:3 – in that Zec 14:3 – General Mat 18:6 – offend Act 22:8 – whom Act 26:14 – hard Gal 4:4 – God Rev 11:5 – fire Rev 17:14 – shall make<\/p>\n Zec 2:8. The prophet was sent as a messenger to the people ot Judah to assure them ot their return trom the nations which spoiled them which means the Babylonians. Apple of his eye is a figure of speech that means tlie most cherished part of His being.<\/p>\n 2:8 For thus saith the LORD of hosts; After the {i} glory hath he sent me to the nations which wasted you: for he that toucheth you toucheth the {k} apple of his eye.<\/p>\n (i) Seeing that God had begun to show his grace among you by delivering you, he continues the same still toward you, and therefore sends me his angel and his Christ to defend you from your enemies, so that they will not hurt you, neither along the way nor at home.<\/p>\n (k) You are so dear to God, that he can no more allow your enemies to hurt you, than a man can endure to be thrust in the eye; Psa 17:8 .<\/p>\n They were to flee because the Lord purposed to send His representative to plunder the nations for afflicting His people, the apple (lit. gate, the pupil, which is the most sensitive part) of His eye (cf. Deu 32:10; Psa 17:8; Mat 25:34-45; Act 9:1; Act 9:4-5). This would result in His glory.<\/p>\n "This statement ["after glory"] anticipates the New Testament revelation of the Father sending the Son to glorify Him, both in His first advent (Joh 17:4, cf. Isa 61:1-2; Luk 4:17-19) and in His second advent (Isa 61:1-2)." [Note: Unger, p. 49.] <\/span><\/p>\n "This will be fulfilled in the judgment of the Gentiles at Messiah’s Second Advent (Mat 25:31-46)." [Note: F. Duane Lindsey, "Zechariah," in The Bible Knowledge Commentary: Old Testament, p. 1553.] <\/span><\/p>\n The person whom the Lord would send as His representative ("Me") could not be Zechariah, in view of what the following verses say He would do. He must be Messiah, the only one with sufficient power and authority to fulfill what God predicted here. He would simply wave His hand over these nations in a menacing gesture and they would become plunder for the Israelites whom they had enslaved (cf. Est 7:10; Isa 11:15; Isa 14:2; Isa 19:16; Gal 6:7-8). Then God’s people would know that Yahweh of armies had sent this One (cf. Isa 61:3; Joh 17:4). This would be the sovereign Lord’s doing, so the Jews should rejoice, return to the land, and prepare.<\/p>\n For thus saith the LORD 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. 8. after the glory ] rather, after glory. There is no article to shew that there is a reference, as has been supposed, to … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 2:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22918","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22918","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22918"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22918\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22918"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22918"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22918"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: 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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
GODS SYMPATHY WITH HIS PEOPLE<\/strong><\/p>\n
[The eye is the tenderest part of the whole body; it not only is susceptible of injury from the smallest accident, but it feels most acutely any injury it may sustain. What exquisite concern then must God feel for his people, when their afflictions pierce him in so deep a manner; yea, when even that, which is but as a slight touch to them, inflicts on him so severe a wound! Can our imagination conceive a more expressive image, a more astonishing declaration?]
Nor is there any truth more abundantly confirmed in the Holy Scriptures
[Look we for examples<\/em> of it? how pitifully did he regard the afflictions of his people in Egypt [Note: Act 7:34<\/span>.], and how was his soul grieved for the misery of Israel (though they were but ill-deserving of such mercy) when the Ammonites came up to fight against them [Note: Jdg 10:16<\/span>.]! Nor does he sympathize with them under temporal troubles only, but still more under spiritual afflictions. When Ephraim bemoaned his guilty state, how attentively did God listen to his complaints, and how compassionately did his bowels yearn over him [Note: Jer 31:18-20<\/span>.]! Look we for promises<\/em> of similar regard? how does God represent himself to us as the comforter of them that are cast down, yea, as a God of all comfort [Note: 2Co 1:3<\/span>; 2Co 7:6<\/span>.]! He calls himself the God that pleadeth the cause of his people [Note: Isa 51:22<\/span>.]: He assures us that he pitieth them even as a father pitieth his own children [Note: Psa 103:13<\/span>.], and he illustrates his compassion by the most tender image that the whole universe affords, even by that of a mother dandling upon her knee her suckling child<\/em>, and striving by all possible methods to soothe and please it [Note: Isa 66:12-13<\/span>.]. Nor is he ever more ready to hear and answer our petitions, than when we plead like the Church of old, Where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercies towards me? Are they restrained? doubtless thou art my father, though Abraham be ignorant of me, and Israel acknowledge me not [Note: Isa 63:15-16<\/span>.].]<\/p>\n
[Are any of them relieved? he acknowledges the kindness as shewn to him<\/em> [Note: Mat 25:40<\/span>.]. On the other hand, are they despised? he does not scruple to declare, that he will consider himself as the object of that contempt which is poured on them [Note: Luk 10:16<\/span>.]. We have a memorable example of this in the account which St. Paul gives us of his own conversion: he was going with a commission to Damascus to extirpate, if possible, the Christian name: and, if be bad been asked, Who were the objects of his rage? he would doubtless have branded the Christians with some odious name, and affirmed, that he was treating them as they deserved. Little did he think that the Lord of Glory himself was the person at whom his shafts were hurled. But Jesus stopped him in his mad career, and asked, Saul, Saul, why persecutes! thou me [Note: Act 9:4<\/span>.]? Thus at this day every thing done to the Lords people is done to God himself; or, as the text expresses it, Whoso toucheth them toucheth the apple of his eye.]<\/p>\n
[What signal vengeance did he take on the Egyptians in ten successive plagues, and in the destruction of Pharaoh and all his host in the Red Sea! And with what righteous severity did he command<\/em> the Israelites to blot out the very remembrance of Amalek from under heaven, on account of the cruel ties they had exercised towards them forty years before [Note: Deu 25:17-19<\/span>.]! Nor is it injurious treatment only that God notices, but even a neglect to succour them: he denounceth the bitterest curses against Meroz for refusing to help them, and bestows the highest encomiums on Jael for her exertions in their favour [Note: Jdg 5:23-24<\/span>.]. Indeed the Jews at this hour are a living monument of the indignation which God will manifest against all who hate his Christ, and persecute his people.]<\/p>\n
[Doubtless the blood of his saints is as precious to him as ever. And he accounts his own justice and holiness as pledged to render tribulation unto their persecutors [Note: 2Th 1:6<\/span>.]. Let those who revile and ridicule the Lords people well consider this. He makes use of this as an argument why his people should forbear to avenge their own cause, namely, that vengeance will one day be executed on their enemies by himself, and that<\/em> too in a more equitable and more effectual manner than it could be by an arm of flesh [Note: Rom 12:19<\/span>.]. Nor will he punish only the positive evils that may be inflicted on them; he will mark also an inattention to their wants, and treat as despisers of himself, those who did not actively administer to their necessities [Note: Mat 25:41-42<\/span>.].]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"