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Zechariah 5:1-11 Chavurah Shalom Saturday 3/2/19

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Zechariah 5:1-11 Chavurah Shalom Saturday 3/2/19 Zechariah 5:1-11 Chavurah Shalom Saturday 3/2/19 Zechariah 5:1 Then I lifted up my eyes again and looked, and behold, there was a flying scroll. 2 And he said to me, “What do you see?” And I answered, “I see a flying scroll; its length is twenty cubits and its width ten cubits.” 3 Then he said to me, “This is the curse that is going forth over the face of the whole land; surely everyone who steals will be purged away according to the writing on one side, and everyone who swears will be purged away according to the writing on the other side. 4 “I will make it go forth,” declares the LORD of hosts, “and it will enter the house of the thief and the house of the one who swears falsely by My name; and it will spend the night within that house and consume it with its timber and stones.” 5 Then the angel who was speaking with me went out and said to me, “Lift up now your eyes and see what this is going forth.” 6 I said, “What is it?” And he said, “This is the ephah going forth.” Again he said, “This is their appearance in all the land 7 (and behold, a lead cover was lifted up); and this is a woman sitting inside the ephah.” 8 Then he said, “This is Wickedness!” And he threw her down into the middle of the ephah and cast the lead weight on its opening. 9 Then I lifted up my eyes and looked, and there two women were coming out with the wind in their wings; and they had wings like the wings of a stork, and they lifted up the ephah between the earth and the heavens. 10 I said to the angel who was speaking with me, “Where are they taking the ephah?” 11 Then he said to me, “To build a temple for her in the land of Shinar; and when it is prepared, she will be set there on her own pedestal.” Our next chapter presents us with two visions. First is the Flying Scroll and Second is the Ephah with Wickedness Inside. Most will join the two visions together in their discussions. Visions six and seven are twin messages in the chiastic arrangement detailed in our introduction. The sixth vision reveals that the wicked will be purged from Israel, while the seventh demonstrates that wickedness itself will as well be removed from Israel; Zechariah 5:1–4 warns that individual sinners will be judged, while Zechariah 5:5–11 promises that the very principle of evil will be removed from Israel.--Kaiser, Jr., Walter C.. The Preacher's Commentary - Vol. 23: Micah / Nahum / Habakkuk / Zephaniah / Haggai / Zechariah / Malachi . - 1 - Thomas Nelson. Kindle Edition. We began our study of the vision with the Chaistic Pattern: a - 1:7-17 The Horsemen b- 1:18-21 The Four Horns b- 2:1-13 The Glory of ADONAI Returns to Jerusalem c- 3:1-10 Messiah Our High Priest c-4:1-14 Messiah Our Great King b- 5:1-4 The Flying Scroll b- 5:5-11 The Ephah with Wickedness Inside a- 6:1-15 The Four Chariots Our 6th Vision connects with the Glory of ADONAI returning to Jerusalem of the 3rd Vision, and describes the purging of the wicked from Israel. The 7th Vision connects with the Four Horns which pushed against Israel, as the Four Craftsman then push the Four Horns and throw them down, and describes the complete removal of wickedness itself from Israel. The main point of our present teaching concerns the ongoing need for Holiness in every aspect of our life. One major work for ADONAI, such as the present building of the Temple for the contemporaries of Zecharaiah does not eliminate this need for Holiness in every other area of life as well. Two areas seem to be at issue in the camp of Israel: theft and using the Name of ADONAI in vain. These two sins reflect that not all who had returned were in a right relationship with ADONAI. Sin was still in the camp, and it would be dealt with. This will be true of the final community of Israel in the Acharit Haymim, "The End of Days." Vv. 1-2 The Flying Scroll Zechariah 5:1 Then I lifted up my eyes again and looked, and behold, there was a flying scroll. 2 And he said to me, “What do you see?” And I answered, “I see a flying scroll; its length is twenty cubits and its width ten cubits.” Our text refers literally to a "flying megillah," the typical Hebrew word for Scroll. The typical scroll was made from either papyrus or parchment. This scroll was of unusual size, being 20 cubits by 10 cubits, or approximately 30 feet long and 15 feet wide, a cubit measuring approximately 18 inches. While the text makes no - 2 - special importance to these dimensions, many point out that this is the same size as the Porch of Solomon's Temple, 1 Kings 6:3; and of the Holy Place of the Mishkan, Exodus 26:15-28. The main point of the size of the scroll seems to have been to instill fear and trepidation in the hearts and minds of Israel. Some infer from the size that Judgment has come to the people of the House of God since these dimensions are similar. We know that Judgment will begin at the House of God. Ezekiel 9:6 “Utterly slay old men, young men, maidens, little children, and women, but do not touch any man on whom is the mark; and you shall start from My sanctuary.” So they started with the elders who were before the temple. 1Peter 4:17 For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God? With these thoughts in mind, our vision seems to be preparatory to the coming of Yeshua for the final battle as we began to examine last night in our study of Revelation. In the devastation of Babylon which we have already viewed in that study, this picture of The Wickedness will then also be totally removed from God's Chosen People. There is, however, more to consider concerning the Scroll: The scroll’s size is an integral part of the concept of a full scroll as embodied in this vision. While the length of the scroll (20 cubits = ca. 10 m.) may not be outrageous in terms of the length of actual scrolls (cf. the Isaiah scroll from Qumran, which is 7.34 m. long), the height (10 cubits — ca. 5 m.) is surely a preposterous figure. [here is our 30 ft by 15 ft] The association in this vision of the ’ûlâm or temple forecourt area with the flying scroll would represent the revival of the priestly role in the administration of justice. The progressive encroachment of monarchic juridical authority upon the priestly sphere of jurisdiction was virtually complete by the time of Jehoshaphat, whose reform made the priestly role in justice fully subordinate to that of the monarch (Whitelam 1979:45). The postexilic Yehudites, lacking a dynastic authority, renewed the ancient meshing of the sacral and judicial spheres. The priests were now called upon “to render judgment in my House” (Zech 3:7), a process which presumably took place between the altar and 'ûlâm (cf. Joel 2:17, the precise location of the priestly presence needed to secure God’s - 3 - favorable judgment of his people). Further, the basis for the divine justice to be effected by the priestly office is God’s law or covenant, as represented by the “flying scroll.” The expanded priestly responsibilities, already attested by the designation “high priest” (see Note to Zech 1:1) and by the attention to Joshua in Zechariah 3, are here linked specifically to the legal sphere of Yehudite life. [In other words, this note is referring us to the original intent of the repository of the Torah with the priests, with any necessary pursuit of a final answer from God coming through the priesthood. What the note is suggesting is that the various kings of Israel and Judah took that role from the priests and deposited it in themselves, and their counsel which they gathered around them. With King David, we find a very close relationship remained between himself as King and with the High Priest. In other words, David remained open to a word from God through His appointed Priest.] A second dimensional connection between the Fifth Vision and temple, also based on the absolute value of the numbers, appears in the size of the two cherubim, those fanciful composite creatures whose wings were spread out over the ark within the dëbîr, or Holy of Holies. The text of 1 Kgs 6:23-26 explains carefully that each cherub stood ten cubits high and that one wing of each was five cubits long. That is, each cherub was ten cubits wide, wing tip to wing tip, and ten cubits tall. Since the cherubim were identical in size and shape, and since they were positioned next to each other with their outer wings touching the walls of the dëbîr and with their wings on the side next to each other just touching in the middle of the dëbîr, the cherubs together occupied a space twenty cubits wide and ten cubits high.
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