The Tree of the Knowledge of Good and Evil.

The Tree of the Knowledge of Good and Evil.

This Tree mentioned in Genesis 2:15-17 (“The Lord God took the man and put him in the garden of Eden to work it and keep it. And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”) is set apart from another Tree, named The Tree of Life. The latter clearly depicts immortality or everlasting life. It is mentioned again in Revelation 2:7; 22:2, 14, and 19.  Understanding the role the the Tree of the Knowledge of Good and Evil (The Knowledge Tree), is more complex.

Common understanding of The Knowledge Tree is that it is simply the ‘test-tree’ as to whether Adam and Eve will choose to obey God. Eat it “you shall surely die.” We could leave the argument there. It is a ‘test-tree’ so to speak. But the Scriptures give this Knowledge Tree more importance than that.

The Knowledge Tree occupied centre stage with the Tree of Life, in the centre of the Garden (Genesis 2:9b). Satan’s temptation includes a concept more that just a ‘test-tree.’ “ For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:5). The eating of it is more than an act of rebellion but is an act that invites a knowledge of good and evil. There appears to be a wisdom benefit. That benefit is affirmed by our God. When Adam and Eve hide and God comes looking for them, they tell God they are hiding because they recognize that they are naked. God said to them,  “Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?” The fact that they knew they were naked alerts God to the reality that they ate from the Knowledge Tree.

A popular understanding of this Tree is found in the ESV Study Bible notes, “Of these possibilities, the last is the most likely: by their obedience or disobedience the human couple will come to know good and evil by experience.”[1] This strikes as a plausible explanation. To disobey God is to experience evil and the wages of evil is death (Romans 6:23). But that does not satisfy my enquiry, particularly considering Satan’s challenge: “you will be like God, knowing good and evil.”

Someone may argue that Satan is just deceiving, lying, using false information. But the narrative does not support that. In v3:7 we are told that their eyes were opened; and in v3:22 God says, “Man has become like one of us, knowing good and evil.”  So, my point is that although the eating of Knowledge Tree was a test, it also produced an effect. Adam and Eve become something like God in knowledge. The question is like what? Reading Christopher Watkin’s book: “Biblical Critical Theory,” he offers a better answer.

“The way in which God himself knows good and evil is not simply that he recognizes what is already good and already evil independently of his judgment, for the very good reason that nothing exists independently of his judgment. God knows good and evil in the sense that he has the authority to decide what is good and what is evil because his moral character is woven into the very fabric of the creation order, as we saw in the chapter on the creation of the universe.”[2]

 

When Adam and Eve disobeyed God, they entered a realm of wisdom that assumed they had the authority to decide what was right and what was wrong. Is this not the case today with all of Adam’s children? We think we can be the arbitrators of truth, what is good and what is evil. Mark Brians affirms this in his article: “Two Trees in Eden and What They Mean:”

 

“Rather, the knowledge of good and evil suggests authority to rule and exercise judgement. It is what God does throughout the creation cycle. He sees what he has made and declares it “good” (e.g., Genesis 1:10 or “very good,” Genesis 1:31 or “not good” (Genesis 2:18).”[3]

 

When our progenitors sinned, they not only bequeathed to us a sin nature bent on disobedience to God our Sovereign Creator, but they also transferred to us the insane wisdom that assumed we could figure out, in ourselves, what is right and what is wrong. Rather than draw us into closer relationship with God (like Him) “knowing good and evil,” only serves to separate them from him.” [4]  Imagine the horror: people with a nature perpetually leaning toward disobedience to God, who at the same time take it upon themselves to determine what is right and what is wrong; what is good and what is evil?

This is in fact what has occurred. Our culture has decided that we can figure out what is acceptable and what is not. We decide whose life is worth keeping. We decide what gender we are. We decide what constitutes marriage. The list seems endless. We who are dependent created beings, utterly affected by sin in every dimension of life have believed the lie that we can decide what is good and what is evil. It is insane.

 

Before Jesus went to the Cross, to suffer for the sins of all who would believe in Him, Pilate questioned him. Pilate was in a place of political power. Pilate was one who was commissioned to make judgments on various matters. Listen to part of the discourse:

Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose, I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” Pilate said to him, “What is truth? (John 18:37-38). Previously before His disciples, the people “of the truth,” Jesus said, “I am the way, and the truth, and the life” (John 14:6). It is in union with Christ that truth can be found. Determinations of right and wrong, good, and evil are only assured through the Person and the Word of Jesus. Truth is anchored in God's nature, personality, and attributes. Because God is truth, he defines what truth is. This means that truth is objective, not relative. There is no such thing as “your truth” or “my truth.” There is only God’s Truth.

 

God never intended humankind to eat of this Tree. It was impossible for humans to bear the responsibility to be the determiners of right and wrong.

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[1] Crossway Bibles. (2008). The ESV Study Bible (p. 54). Crossway Bibles.

[2] Biblical Critical Theory: How the Bible's Unfolding Story Makes Sense of Modern Life and Culture by Christopher Watkin

[3] https://www.logos.com/grow/hall-tree-knowledge-good-evil/#easy-footnote-bottom-2-128304

[4] Wenham, G. J. (1987). Genesis 1–15 (Vol. 1, p. 74). Word, Incorporated.

 

Making Sense of God’s Covenant with Noah

Making Sense of God’s Covenant with Noah

Background

The Noahic Covenant, found in Genesis 9:8-17, is the promise that God made to Noah and his descendants after the flood that He would never again destroy the earth by water and would preserve it through to Christ’s Coming. The Noahic Covenant has several distinguishing features. First, it is an unconditional covenant. Second, it was made to Noah and all his descendants as well as “every living creature” and the earth in general (Genesis 9:8-10). This means that it is a Covenant made to all humanity, not just Israel, nor the Church. Third, it was sealed with a sign, the rainbow, as a perpetual reminder of this gracious (gracious because it is unconditional) promise.

Alister Wilson and James A. Grant remind us that “the idea of covenant is fundamental to the Bible’s story. At its most basic, covenant presents God’s desire to enter into relationship with men and women created in his image ... Covenant is all about relationship between the Creator and his creation.” [The God of Covenant]. Daniel C. Lane would add that it is made under oath, “under threat of divine curse.” [The Mean and Use of the Old Testament Term Covenant].

Important to our topic of the The Noahic Covenant, Peter Gentry [Kingdom Through Covenant] has highlighted the crucial difference between “creating a covenant” (karat berit) and “renewing/establishing a covenant previously created” (heqim berit). Why is that important? It is because heqim berit is the only phrase used in the Covenant with Noah. This is important because it implies that the Noahic Covenant is not new but in fact a re-affirmation of an earlier Covenant, namely the Creation Covenant or named by some, The Adamic Covenant. The only difference is that the Covenant with Adam involved an innocent person. The Covenant with Noah is with sinful humankind.

As noted previously the Noahic Covenant is made unilaterally or unconditionally. The context of a sinful humanity in a curse world cannot thwart the promise of God. Peter Gentry also makes the case that when the term Covenant is used it should be viewed as the other side of the word Torah. The Torah is the instruction given within the Covenant. Gentry likens it to “faith” and “repentance” which are two-sides of the same coin. This is critical to understanding the Noahic Covenant, for there is both the Covenant stated and the instructions within the Covenant that form the whole. So we see this in the Noahic Covenant. It includes the Promise (the Covenant) and the Torah (instructions or stewardship of the Covenant).

Examining the Scripture passage the following structural diagram tries to portray the Author’s intent.

Summary

The Covenant Promise: God will preserve the world until the Coming of Christ (2 Peter 3:10). 

The Covenant Torah (Instruction): God gave Noah and all future descendants stewardship over the world, including caring for it, cultivating it, and eating animals without fear of punishment. And secondly, He gave all humanity the responsibility of preserving life. All humankind is to be “pro life.”

The Covenant Sign: The sign of the covenant was the rainbow, which God set in the clouds. God said, “When the bow is in the clouds, I will see it and remember the gracious and kind Covenant” (Genesis 9:16). 

 

The New Testament picks up this expression, often referred to as “common grace.”  In Matthew 5:45b we hear these words of Jesus: “for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.”  What Promise is behind this grace of God? “Neither will I ever again strike down every living creature as I have done. While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.” (Genesis 8:21-22)

 

Implications

 

In the Noahic Covenant made with all humanity, regardless of moral character, religion or nationality, God promises to preserve the earth as long as it remains (or better: until Christ comes). This has incredible implications to current discussions on climate and the environment. Lest one become callous and seek to avoid any responsibility in that topic we are reminded that in this Covenant we are instructed to be stewards of creation.

 

Another aspect to the instructions within the Covenant includes the preservation of life. Current debates on abortion, euthanasia, voluntary suicide (MAID), etc., are assumed under this Covenant. I believe the concept of the value of human life also includes discussion on race, culture, and social status, etc. All humans bear God’s image and express equal value. The topic becomes huge when you consider categories such as medical/health care, self-defence and so on.

 

Lastly, God makes a covenant of grace to sinful humanity. The same holy and righteous God that created the world, established the Creation Covenant, re-affirms this Covenant. The experience of the Flood underscores His justice and wrath. Yet for a time He withholds His judgment and permits sinful man to enjoy both “the sunshine and the rain.”  But this is for a time. The Apostle Peter writes, “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Peter 3:10).

 

As God did in the Flood, so too He does as the world expects the pending wrath of God — He offers a way of escape. Again, we hear Peter, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9). Do not take advantage of this period of Common Grace, this period of the Noahic Covenant. There is judgment coming but “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life,” Jesus (John 3:16).

 

 

 

 

 

 

 

Is God’s Presence in Hell?

 

Doctrine

The question of whether God is in hell must begin doctrine that God is everywhere.  He is omnipresent. The doctrine of God’s omnipresence states that God is everywhere, at once and absolutely.  There are no parts of Him in one place and part in another.  One must also hold to the doctrine of Divine Simplicity This is the idea that God does not exist in parts but is one unified entity.  

Revelation 14:10

Jesus taught that God’s ultimate punishment is banishment from the Lord's presence (see Matthew 7:23; 8:12; 22:13; 25:30; and Luke 13:27).  However, as we read Revelation 14:10 (ESV), speaking of those who worship the beast: “he also will drink the wine of God’s wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb.”  That passage tends to reveal that Christ and the angels are present in Hell with the damned.  Dr. Beale writes, “That the torment takes place not only ‘before the Lamb’ but also the before ‘holy angels’ suggests that the angels are not merely present when the judgment occurs but also take part in the execution of it, though their presence may only be intended to call attention to the Lamb.”^[1] The presence of Christ isn’t stated categorically that He is in Hell.  It may be saying that Christ and the angels are observing the very results of their judgment. “In Revelation 14:10, "presence" is a literal translation of the Greek ἐνώπιον, which means "in the presence of, before." This is a spatial word, suggesting proximity and literal, measurable distances.”[2]

2 Thessalonians 1:9

2 Thessalonians 1:9 gives us the clearest of answers.  “They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might,” (2 Thessalonians 1:9, ESV). Let me unpack this by identifying several important points.

Point 1.

The clause, “away from the presence of the Lord and from the glory of his might” leans back to Isaiah 2:10, 19, and 21, where the wicked are called to hide from the “presence of the fear of the Lord and from the glory of His might.^[3]  This should cause us to immediately think that the presence of God they are experiencing is His wrath and is manifested by His terror and majestic power.  The redeemed of the Lord do not experience this aspect of God’s presence. “. . . In your presence there is fullness of joy; at your right hand are pleasures forevermore.” (Psalm 16:11b, ESV)

Point 2.

Another point to be made about this phrase, “away from the presence of the Lord and from the glory of his might” is that this is synonymous parallelism in Greek, meaning that the “presence of the Lord is stated otherwise and similar to, “the glory of His might.” “Since these two prepositional phrases are in synonymous parallelism with each other (see also vv8b and 10), it would be wrong to distinguish their meaning too sharply.”^[4]  All that is to say that the punishment meted out on the unrepentant is state away from the presence of God; or stated otherwise, away from the glory of His might. These phrases could be used interchangeably.  I’ll write more of that later.

Point 3.

The most compelling point for me is the word “presence”.  This word in the Greek text is “πρόσωπον prosōpon; from 4314 and ὤψ ōps (an eye, face); the face.”^[5] That Biblical notion of being before, or seeking God’s face is an important reality in the Scriptures. The greatest blessing is to have God’s face turned to you, not away from you. This leads me to conclude that God’s presence in Hell is His face is turned away.  He is present with an ever-turned face.  Many years ago, I head the late Dr. R.C. Sproul, Senior, speak on the topic of cursing and blessing[6].  He took his text from the Aaronic blessing of Numbers 6.

“The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace.” (Numbers 6:24–26, ESV)

Dr. Sproul noted that cursing someone is the opposite of blessing.  For example, we could read the text as a curse in this way: “The LORD curse you and abandon you; the LORD turn His face and leave you in darkness removing all grace to you; the LORD remove His countenance[7] from you and give you calamity.” 

So, in 2 Thessalonians 1:9 we might see the Apostle saying that the reprobate experience the turned away face of God. That experience includes eternal darkness, devoid of all grace and peace, lacking all approval or acceptability from God.  “And God, who is present everywhere at all times, will be forever present in hell as the judge . . . Whatever the exact nature of this everlasting judgment, it is horrible ultimately for one reason only: God is present.” – Michael Horton[8]  For God to be present with His face turned away would be horror devoid description.  It is what Christ experienced on the Cross in a moment of time but infinite in measure when He cried, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?”^[9]  The ever-present God was there with face turned away.  That is Hell.

As to the parallel phrase “the glory of His might”, how does it reflect a synonymous idea?   If we turn to Psalm 106:8 (ESV) we get a clue.  There we read, “Yet he saved them for his name’s sake, that he might make known his mighty power.” The salvation of God’s people is accomplished through His “mighty power”, His “glorious might”.  Just as God’s “turned-away-face” reflects His curse, so does His removal of His mighty power in salvation becomes His curse.   

Conclusion

One commentator puts it this way, “According to 2 Thessalonians 1:9, the punishment of unbelievers in hell will consist not only of suffering in the "fires," but also banishment from the presence of the Lord. The word translated "presence" is literally "face." Whereas believers will see the Lord face to face (1 Corinthians 13:12), unbelievers will be driven from the face of the Lord and will never know the joy of being in His presence and the delight of observing the splendor of His power.”[10]

Is God present in Hell?  Yes.  God is present with face turned away and the possibility of salvation removed – forever.  This is unimaginable horror.

 

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^[1] Beale, G. K. (1999). The book of Revelation: a commentary on the Greek text (p. 760). W.B. Eerdmans; Paternoster Press.

[2] https://www.gotquestions.org/God-in-hell.html

^[3] Weima, J. A. D. (2014). Baker Exegetical Commentary on the New Testament: 1–2 Thessalonians (R. W. Yarbrough & R. H. Stein, Eds.; p. 474). Baker Academic.

^[4] Weima, J. A. D. (2014). Baker Exegetical Commentary on the New Testament: 1–2 Thessalonians (R. W. Yarbrough & R. H. Stein, Eds.; p. 475). Baker Academic.

^[5] Thomas, R. L. (1998). In New American Standard Hebrew-Aramaic and Greek dictionaries : updated edition. Foundation Publications, Inc.

[6] https://www.ligonier.org/learn/series/cross-of-christ/blessing-or-curse

[7] Remove His acceptance of you.

[8] https://www.thegospelcoalition.org/article/hell-not-separation-god/

^[9] The Holy Bible: English Standard Version (Mt 27:46). (2016). Crossway Bibles.

[10] https://www.bibleref.com/2-Thessalonians/1/2-Thessalonians-1-9.html

Mercy in Justice

The Judgment of Nations

Our study now moves to Zechariah 9. "The last six chapters are made up of two messages probably delivered late in Zechariah’s life, and surely after the completion of the temple. These final “burdens” are filled with predictions. Some were fulfilled prior to the Messiah’s incarnation, some were fulfilled during the time of Christ’s earthly ministry, and some will only find a fulfillment in the end time when the Lord Jesus returns personally and visibly to bring about the historical manifestation of His kingdom." [1]

Zechariah 9 could well be divided as follows [2]:

              1.      The return of the king (9:1–17)
                a.      The divine warrior comes (9:1–8)
                b.      The king enters Jerusalem (9:9–11)
                c.      The king’s enemies destroyed and his people redeemed (9:12–17)

In this article we will look at vv1-8 the judgment of the nations by the warrior King.  "The oracle starts with Hadrach (9:1), an area in northern Syria that encompassed Damascus and neighboring Hamath (v. 2), after which it moves south along the coast through Tyre and Sidon (v. 2) to four of the five cities of the Philistines: Ashkelon, Gaza, Ekron (v. 5), and Ashdod (v. 6)." [2]  Here we see a character of God that is far from culturally exceptable.  God is portrayed as an avenging warrior consuming all enemies in His path.  But even in this path of divine justice and wrath there is mercy. Note:

“A mongrel people will occupy Ashdod, and I will put an end to the pride of the Philistines. I will take the blood from their mouths, the forbidden food from between their teeth. Those who are left will belong to our God and become a clan in Judah, and Ekron will be like the Jebusites.” (Zechariah 9:6–7, NIV).  "God’s removal of these idolatrous practices is not unexpected in this section on the judgment of the Philistines. But the second part of Zech. 9: 7 introduces a surprising twist, revealing that God’s purpose is not merely the cleansing of the land but also the creation of a remnant from the Philistines . . . This remnant is not granted second-class status in Judah but is honored as leaders in Judah." [3]  We are left with the question, "Why?"   Why would God show mercy to many Philistines? We are neither told why or how, but for certain God's sovereign will, although secret, is righteous.   “For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” It does not, therefore, depend on human desire or effort, but on God’s mercy . . . Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.” (Romans 9:15–18, NIV)

A second act of Divine grace is seen in verse 8: “But I will encamp at my temple to guard it against marauding forces. Never again will an oppressor overrun my people, for now I am keeping watch.” (Zechariah 9:8, NIV).  God's judgment of the nations is intended to arrive at a place of security and protection for His people -- forever.  "The supernatural and lasting protection here promised must anticipate the Second Advent of Messiah, whose coming is the subject through the rest of this message." [4]

As the previous prophecies of Zechariah anticipated the Messiah's promise to rebuild His people; and we are now made aware that concurrently He will dispose their enemies and provide everlasting protection, I am reminded of the promise of Jesus: “. . . I will build my church, and the gates of Hades will not overcome it.” (Matthew 16:18, NIV).  

 

 Father, Your terror should strike mind-blowing, body-crushing fear in us. You hate evil.  You are angry with the wicked every day.  Your holiness demands that you bring justice upon all those who fail to repent.  Yet even in the display of Your wrath, you remind us that there is mercy and protection for those of Your elect.  Apart from Your mercy, where would any of us be today.  So because of Your mercy it becomes my (our) delight to offer ourselves as living sacrifices to Your service.  This is holy and this is reasonable.  Take my life and let it be, consecrated Lord to Thee.  For the glory of my Savior, the eternal joy of Your Elect and the salvation of the lost.  Amen!

____________________________
1. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Zec 9:1). Nashville: Thomas Nelson.
2. Crossway Bibles. (2008). The ESV Study Bible (1752). Wheaton, IL: Crossway Bibles.
3. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8157-8159). Zondervan. Kindle Edition.
4. The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (1350). Nashville, TN: Word Pub.

Conquest Complete! Victory Verified!

A Vision of Four Chariots

"The eighth and final vision illustrates the universal reign of Yahweh. This vision parallels the opening vision (1:7–17); both visions feature the number four, horses of various colors, a valley—all with an emphasis on the entire earth. The two visions function as an inclusio, bracketing the sequence of visions in chaps. 1–6." [1]  This eighth vision is found in Zechariah 6:1-8.  

So the prophet sees four chariots emerge from two bronze mountains. They were drawn by strong horses, red, white, black and dappled.These chariots had been before the Lord and now they were going out to the four strong winds. The black and white horses go north.  The dappled horse goes south. (The red horse isn't mentioned.)   Their mission was to patrol the earth.  And then we read: “Then he called to me, “Look, those going toward the north country have given my Spirit rest in the land of the north.”” (Zechariah 6:8, NIV).

"The chariots seem to represent angelic spirits (cf. v.5), while the variegated horses evidently signify divine judgments on the earth (cf. v.8) . . . comparing Revelation 6:1-8, suggests that the red horses symbolize war and bloodshed; the black horses, famine and death; the white horses, victory and triumph; and the dappled horses, death by plagues and other judgments." [2] They range universally to patrol the earth.  "The mountains probably symbolize the gate to heaven, though some suggest that the bronze reflects the bronze pillars of the temple (1 Kin. 7:13–22) . . . Here the chariots are God’s emissaries of judgment who emerge from between the bronze mountains . . . The north is here representative of Israel’s enemies because the geography of Palestine demanded that anyone attacking from the east, including the Persians, had to come by way of the north." [3]

What does it mean that the Spirit (spirit) is at rest?   "A clue is offered by another passage that speaks of the four winds: Jeremiah 49: 36– 37. There too God uses the four winds to enact judgment. In 49: 37, this mission is linked to “my fierce anger.” It is interesting that ruaḥ can be used to signify anger (Judg. 8: 3; Prov. 16: 32; 29: 11) . . . Thus the wind of God as an expression of his wrath has been spent against the land of the north, the Babylonians." [4]

This all speaks to a final outcome that God's enemies are defeated and his wrath is expended.  And there is peace. God has brought all things under His feet.  The defeat of God's enemies means that Christ can rule universally in a consummated Kingdom.

Summary

The first five visions bring comfort to Israel's prophet (Zechariah), priest (Joshua) and king (Zerubbabel). The last three reveal God's plan to deal with personal sin, idolatry and His enemies. The eight visions takes us from the Babylonian captivity to the New Heaven and New Earth. 

Father, the end of the story has been written.  Today we live in the days of the riding horses.  The Cross has nailed sin once and for all.  Christ has come as the exact image of God, in whom we worship. You rule in the midst of Your enemies.  Grace abounds. Victory is assured.  Jesus lives and reigns.  Hope is secure. You win!  Praise God.  One day the trumpet will sound for His coming, One day the skies with His glory will shine; Wonderful day, my beloved ones bringing;   Glorious Savior, this Jesus is mine! Amen!

 

_____________________________________
1. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Zec 6:1–8). Bellingham, WA: Logos Bible Software.
2. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/II. A Series of Eight Night Visions (1:7-6:8)/H. The Eighth Vision: The Four Chariots (6:1-8), Book Version: 4.0.2
3. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Zec 6:1–8). Nashville: T. Nelson.
4. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 6283-6298). Zondervan. Kindle Edition. 

Come Home! Come Out!

A Vision of a Man with a Measuring Line - Part 2

The passage we are examining is  Zechariah 2.  In the previous Blog, we learned that this vision of the "surveyor" points forward to the time when God will dwell with His people and the city of Jerusalem, will be filled with the God-worshiping nations of the earth.  Let's look at some of the details of the vision and try to determine who or what they are; and what they mean.

There is a:

1. Man with a measuring rod, a surveyor. 
2. There was an angel who talked with Zechariah
3. There was an another angel who came forward to meet this angel.
4. There's a young man.
5. Jerusalem with no walls
6. The recipients of the message who have been scattered by the Lord.

We are not sure who the surveyor is.  Some believe he is the Angel of the Lord, the pre-incarnate Christ, similar to Ezekiel 40:3.  The angel who talked to Zechariah was probably the interpreting angel and we are not sure who the second angel is other than a messenger from God.  "The 'young man' (v. 4) is Zechariah himself." [1]   The Jerusalem with no walls and multitudes of people is undoubtedly the eschatology Jerusalem. "This anticipates the Lord's personal presence through the Messiah in his kingdom on earth (cf. 2:11-12; 14:9; Isa 60:19; Ezek 43:1-5, 48:35)." [2]

The recipients of the message of this vision are those scattered by the Lord. "These verses are addressed to the exiles remaining behind in Babylon. They are urged to come forth, and flee from the land of the north (i.e., north with reference to Jerusalem viz., Babylon). The matter is urgent. The exiles have been spread … abroad by the LORD, though they are urged to take the initiative in returning." [3]

“Many nations will be joined with the Lord in that day and will become my people. I will live among you and you will know that the Lord Almighty has sent me to you. The Lord will inherit Judah as his portion in the holy land and will again choose Jerusalem.” (Zechariah 2:11–12, NIV). "The result will be Jews and Gentiles together in one nation, my people, with the Lord dwelling in their midst (cf. Ephesians 2:13–16)." [4]

The call to Israel is to "return". God is going to judge Babylon. They mustn't fail to listen to this message or they will be destroyed with the rest.  They must come out, in order to separate themselves and distinguish themselves from the pagan nations. Not unlike Lot, he must escape the city.  And to us today we hear the call of God, 

“Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: “I will live with them and walk among them, and I will be their God, and they will be my people.” Therefore, “Come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you.” And, “I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty.”” (2 Corinthians 6:14–18, NIV)  

Separation from the influences, the coercement, the obligations of unbelievers is a necessary state of living for the Christian. Zechariah is clearly seeing a New Covenant relationship, the one Church.  The believer needs to stay in fellowship with Christ and His people and stay out-of-fellowship with the world.  

Father, the joys of this passage are mingled by the sorrow and the concern that we would not be counted as one with the world, but one with Christ and His people.  The call of the Gospel is that we are not our own, we are bought with a price.  There is no question as to our need to withdraw from the world and its entrapments and feast on the nourishment that You alone can provide. Anything that draws me away from my Savior is of the world.  Anything that captivates my love for You is wrong.  Anything that grasps my affection, apart from Jesus, must be discarded.  Indeed my heart is prone to wander.  Take it today, Lord Jesus.  Seal it.  Seal it for Thy courts above.  Amen. 



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1.  Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Zec 2:1). Nashville: Thomas Nelson.
2. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/II. A Series of Eight Night Visions (1:7-6:8)/C. The Third Vision: The Surveyor (2:1-13), Book Version: 4.0.2
3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1802). Nashville: Thomas Nelson.
4. Crossway Bibles. (2008). The ESV Study Bible (1755). Wheaton, IL: Crossway Bibles.