Zechariah 5:4

Zec 5:4 I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof.

Ver. 4. I will bring it forth] sc. Out of my treasuries or storehouses of plagues and punishments, Deu 32:34. Or, That which thou hast seen in vision I will put in action; I will produce it into the open light, into the theatre of the world; their faults shall be written in their foreheads, their sins shall go before to judgment, my visible vengeance shall overtake them.

And it shall enter into the house of the thief] Which he calleth his castle; and where he thinks himself most secure, as out of the reach of God’s rod; as if he could mote himself up against God’s fire. But what saith Bildad? "His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors. It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation," Job 18:14-15, so that if the fire of God’s wrath do but touch it, all is on a light flame. He will unkennel these foxes; and drag Cacus out of his den, to his deserved punishment. Dioclesian, the persecutor (one of those Latrones publici, public robbers, as Cato called them), giving over his empire, after he had sufficiently feathered his nest, decreed to lead the rest of his life quietly. But he escaped not so; for after that his house was wholly consumed with lightning and a flame of fire that fell from heaven, he, hiding himself, for fear of the lightning, died within a while after.

And into the house of him that sweareth falsely by my name] Hence Ribera gathereth that by the whole earth in the former verse is meant Judaea only: because none but Jews swore by the name of the true God, who is indeed the proper object of an oath, Isa 65:16 Jer 12:6. Howbeit in lawful contracts with an infidel or idolater oaths by false gods may be admitted, and are binding. As for perjury, it is a provoking sin; as containing three great evils. 1. The uttering or upholding of a lie. 2. The calling upon God to testify and justify a lie. 3. The praying for a curse upon a man’s self; and beseeching God to be a swift witness against him, Mal 3:1-7; as he was indeed against Zedekiah, Narcissus in the ecclesiastical history, Earl Godwin in Polydor, Virgil, Rodulphus, Duke of Suevia, Ladislaus, King of Hungary, Dr London (Act. and Mon. fol. 1114), Richard Long, a soldier at Calais in King Henry VIII’s days; who, deposing falsely against William Smith, curate of Calais shortly after, upon a displeasure of his wife, desperately drowned himself. And within the memory of man, Feb. 11, A. D. 1574, Anne Averies forswore herself at a shop in Wood Street, London; praying God she might sink where she stood if she had not paid for the wares she took. Hereupon she fell down presently speechless, and with horrible stench died.

And it shall remain in the midst of his house] And be a troublesome inmate with him, such as he cannot rid his hands of though never so fain; there it shall roost and rest, in despite of him. If it distaste not his dough or empty his basket, yet will it fill his store with strife, or mix the wrath of God with his sweet morsels; his meat shall be sauced, his drink spiced, as Job 20:23. It is a moth in his wardrobe, murrain among his cattle, mildew in his field, rot among his sheep, and often times maketh the fruit of his loins his greatest heartbreak.

With the timber thereof and the stones thereof] As in case of treason or other horrible crimes, the very houses of the offenders were pulled down and made a dunghill, Dan 2:5; Dan 3:29. The Popish Council of Toulouse, gathered together against those ancient Protestants, the Albigenses, made a decree that the very house wherein a heretic was found should be pulled down, Illam domum in qua fuerit inventus haereticus diruendam decernimus. The manor house of Milcot, in Warwickshire, built by Lodovike Greevil, deeply guilty of these two grand evils mentioned in the text, and lately burnt to the ground, is commonly looked upon as a speaking monument of God’s just judgment against sacrilege and perjury, whether men personally commit these sins or love them in others, Zec 1:17 Rev 22:15.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

5:4 This curse is sent like a law officer to punish violations of God’s covenant (see Ps 147:15; Isa 55:11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The "theft" immediately meant is similar sacrilege to that complained of in Neh 13:10; Mal 3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with God's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Mal 3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see Pro 30:9).

enter . . . the house--In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure.

consume . . . timber . . . stones--not leaving a vestige of it. So the "stones" and "timber" of the house of a leper (type of the sinner) were to be utterly removed (Lev 14:15; compare Kg1 18:38).

The "ephah" is the Hebrew dry measure containing about thirty-seven quarts. Alluding to the previous vision as to theft and perjury: the ephah which, by falsification of the measure, they made the instrument of defrauding, shall be made the instrument of their punishment [GROTIUS]. Compare "this is their resemblance" (Zac 5:6), that is, this is a representation of what the Jews have done, and what they shall suffer. Their total dispersion ("the land of Shinar" being the emblem of the various Gentile lands of their present dispersion) is herein fortetold, when the measure (to which the ephah alludes) of their sins should be full. The former vision denounces judgment on individuals; this one, on the whole state: but enigmatically, not to discourage their present building [PEMBELLUS]. Rather, the vision is consolatory after the preceding one [CALVIN]. Idolatry and its kindred sins, covetousness and fraud (denounced in the vision of the roll), shall be removed far out of the Holy Land to their own congenial soil, never to return (so Zac 3:9; Isa 27:9; Isa 52:1; Isa 60:21; Jer 50:20; Zep 3:13). For more than two thousand years, ever since the Babylonian exile, the Jews have been free from idolatry; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. Into the house of him] Babylon, the house or city of Nebuchadnezzar, who was a public plunderer, and a most glaring idolater.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He afterwards adds, It shall come into the house of the thief, and into the house of him who swears in my name falsely; and there will it reside, and it shall consume the hoarse, both the wood and the stones. Here the Prophet further stimulates the Jews to repentance, by showing that the curse would so fly as to enter into all their houses; as though he had said, “In vain shall they, who deserve punishment, fortify or shut up themselves; for this curse, which I send forth, shall come to each individual, and with him it shall remain.” We know that hypocrites so flatter themselves, as though they could escape for the moment while God is angry and displeased; but the Prophet shows here that vain is such a hope, for the curse would overtake all the ungodly, and wholly overthrow them; yea, it would consume their houses, both the wood and the stones. In short, he intimates, that punishment ends not until men are reconciled to God. And by these words he reminds us how terrible it is to fall into the hands of God, for he will punish the ungodly and the wicked until he reduces them to nothing. We now then comprehend the design of the Prophet and the meaning of the words. It now follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) It.—The curse, as borne on the scroll.

Bring forth.—As it were, from His treasure-house, where all pre-ordained events are stored up (Deu_32:34-35).

And shall consume it.—In Herodotus (Book vi:86) there is an interesting parallel to this verse. A Milesian had deposited with Glaucus a sum of money on trust. When the sons of the depositor came to claim it, Glaucus consulted the oracle of Delphi whether he might perjure himself and keep the money. The priestess told him that it was best for the present to do as he desired, for that death was the common lot of the honest and the dishonest. “Yet,” added she, “Oath hath a son, nameless, handless, footless, but swift he pursues, until he seize and destroy the whole race and house.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. it shall remain] abide, R. V., “until it has accomplished that for which it was sent, its utter destruction.” Pusey.

Mr Wright in his commentary quotes, in illustration of the curse abiding till it has accomplished its mission, the story of Glaucus (Herod. vi. 86), who consulted the oracle as to whether he were at liberty to perjure himself, and retain for his own use a sum of money which had been committed to his trust. The response was that though such a course would be for his present gain, “yet an oath hath a nameless son, handless and footless, yet swift in pursuit till he seize and destroy the whole race and house.” And accordingly, though Glaucus restored the money and asked forgiveness for the thought of his heart, it was observed that, since to design the evil was to incur the guilt of executing it, his family became extinct.

The Seventh Vision. The Woman in the Ephah, Zec_5:5-11. Invited again by the Interpreting Angel to contemplate what was coming into view, Zec_5:5, Zechariah sees an Ephah, or large measure, appearing on the scene, which he is taught to regard as a representation of the wicked and their doom, Zec_5:6. From the mouth of the ephah a circular lid or cover of lead is temporarily lifted up, and a woman is seen sitting in the midst of the ephah, Zec_5:7. This woman, the Angel explains, is a personification of wickedness; and he proceeds to cast her down again into the ephah, from which she had attempted to rise, and to press down the weighty leaden cover on the mouth of the ephah, so as to confine her securely within it, Zec_5:8. As the prophet gazes again, two women, furnished with stork-like wings, lift up the ephah and bear it swiftly through the air with the woman shut up in it, Zec_5:9. On his enquiring its destination, Zec_5:10, he learns from the Angel that it is to be carried into the land of Shinar, and there to find an abiding dwelling-place, Zec_5:11.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I will bring it forth, saith the Lord of hosts,.... The roll was come forth, and was flying abroad; but the curse and wrath of God, signified by it, is what God would bring forth out of his treasures, according to his purposes and declarations, and execute upon sinners; which shows the certainty of it, and that there is no escaping it:

and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name; and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof; when wrath is gone forth from the Lord, there is no stopping it; and where it takes place it will remain, there is no getting rid of it; it makes an utter desolation of goods and estates, and entirely destroys both body and soul in hell: there seems to be an allusion to the plague of the leprosy, Lev 14:45. So the son of Sirach says,

"a man that swears much shall be full of iniquity, and the plague shall not depart from his house:''

and again,

"if a man swears in vain, he shall not be innocent or justified, for his house shall be full of calamities (y).''

So the oracle in Herodotus (z), which Grotius has observed, makes an utter destruction of a man's house and family, to be the punishment of the sin of perjury. Moreover, by the house of the thief and swearer may be meant the temple, as in the times of Christ, which was become a den of thieves and perjurers, and for their sins, became desolate, Mat 21:13.

(y) Ecclesiasticus xxiii. 11. (z) Erato, sive l. 6. c. 86.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I will bring it forth - Out of the treasure-house, as it were; as he says, “He bringeth forth the wind out of His treasures” Jer 10:13; Jer 51:16; and, “Is not this laid up in store with Me, sealed up among My treasures?” To Me belongeth “vengeance and recompense” Deu 32:34-35. And it shall remain, literally, “lodge for the night,” until it has accomplished that for which it was sent, its utter destruction. Lap.: “So we have seen and see at this day powerful families, which attained to splendor by rapine or ill-gotten goods, destroyed by the just judgment of God, that those who see it are amazed, how such wealth perceptibly yet insensibly disappeared.” Chrys. on the statues 15. n. 13. p. 259. Oxford Translation: “Why doth it overthrow the stones and the wood of the swearer’s house? In order that the ruin may be a correction to all. For since the earth must hide the swearer, when dead, his house, overturned and become a heap, will by the very sight be an admonition to all who pass by and see it, not to venture on the like, lest they suffer the like, and it will be a lasting witness against the sin of the departed.”

Paganism was impressed with the doom of him who consulted the oracle, whether he should foreswear himself for gain. “Swear,” was the answer, “since death awaits too the man, who keeps the oath; yet Oath hath a son, nameless, handless, footless; but swift he pursueth, until he grasp together and destroy the whole race and house.” “In the third generation, there was nought descended from him,” who had consulted about this perjury, “nor hearthstone reputed to be his. It had been uprooted and effaced.” A pagan orator relates, as well known, that “the perjurer escapes not the vengeance of the gods, and if not himself, yet the sons and whole race of the foresworn fall into great misfortunes.” God left not Himself without witness.

Lap.: “The prophet speaks of the curse inflicted on the thieves and false swearers of his own day; but a fortiori he includes that which came upon them for slaying Christ. For this was the greatest of all, which utterly overthrew and consumed Jerusalem, the temple and polity, so that that ancient and glorious Jerusalem exists no longer, as Christ threatened. “They shall lay thee even with the ground, and they shall not leave in thee one stone upon another” Luk 19:44. This resteth upon them these” 1800 “years.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thief. Nabuchodonosor is often so styled. (St. Jerome iv. 7.) This title comprises all the injuries done to man, as he that sweareth falsely refers to those where God’s honour is concerned (Calmet) more immediately. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I will bring it forth; so exemplarily will I execute this judgment, that it shall appear I do it, my hand, saith God, shall be seen in it.

It shall enter, none shall be able to keep it out, this curse shall come with commission from me,

into the house of the thief, where he laid up that he got by theft, and thought to rejoice in it; or by house understand all his estate and goods, with his family and posterity. The thief; the robbers of God and of their neighbours, and every other notorious transgressor of the precepts of the second table.

And into the house of him that sweareth falsely by my name: this doth explain that of the third verse, and it is plain that the perjured person is here threatened, every one that dares call God to witness to a falsehood, and imprecate themselves if they speak not truth.

It shall remain; this curse shall be a long curse, it shall stick close to them and theirs, like Gehazi’s leprosy.

In the midst of his house; as in the heart and centre of their house, like a sword in the midst of the bowels, or like a disease that seizeth the heart.

Shall consume it; though it do not destroy suddenly, it shall destroy surely.

With the timber thereof, and the stones thereof; the strength of it, nothing shall remain, as when both timber and stones of a house are consumed and wasted. Such execution shall be done on those, whose name and place shall be blotted out.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

I will bring it forth. God will not keep the curse confined and inoperative, (Deu_32:34, etc.) but it shall enter into the house of the thief. The curse shall not fall lightly and pass quickly by, but shall fix its abode with the sinner till it has worked out its fell purpose. It shall remain; it shall pass the night take up its lodging; LXX, katalusei . With the timber thereof, etc. A hyperbolical expression of the terrible effects of Divine vengeance, which consumes utterly like a devouring fire an adumbration of the destruction at the day of judgment. (comp. Deu_4:24 Mal_3:2 Mat_3:12)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

It shall enter - This curse shall come with commission from me. It shall remain - It shall stick close to them and theirs like Gehazi's leprosy. And the stones - Nothing shall remain, as when both the timber and stones of a house are consumed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.