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Commentary on Zechariah 2 verses 6–9
One would have thought that Cyrus's proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, staid behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est - My country is every spot where I feel myself happy. They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause - a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Psa 137:1-9) in their captivity, for they had forgotten thee, O Jerusalem! and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (Zac 2:6): Ho! ho! come forth, and flee from the land of the north, saith the Lord. This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God's people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them. When Zion is enlarged, to make room for all God's Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee with all speed, and lose no time. Escape for thy life; look not behind thee. To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (Zac 2:6): "I have spread you abroad as the four winds of heaven, sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another." God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God's being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, "Deliver thyself, O Zion! flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham." Zac 2:7. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves, to loose ourselves from the bands of our necks (Isa 52:2), and, since we are under grace, to resolve that sin shall not have dominion over us, Zion herself is here said to dwell with the daughter of Babylon, because many of the precious sons of Zion dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins and in her plagues; and therefore, "Come out of her, my people, Rev 18:4. Deliver thyself, O Zion! by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land." Those that would be found among the generation of God's children must save themselves from the untoward generation of this world; it was St. Peter's charge to his new converts, Act 2:40. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, Zac 2:8, Zac 2:9. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. "And we might as well sit still" (think they) "as rise up and fall." In answer to this objection, the angel that talked with the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts, of all the hosts of heaven and earth, in both which he has a sovereign power, says, He (that is, the Father) has sent me. Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him. (1.) He is sent after the glory. After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory, Rom 9:4. And he was himself the glory of his people Israel. But after the glory, after his care of them, he is sent to the nations, to be a light to lighten the Gentiles, by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself. (2.) He is sent to the nations that spoiled them, to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion, Isa 34:8. He is sent to shake his hand upon them, to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron and dash them in pieces like a potter's vessel, Psa 2:9. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants, shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther's time this was fulfilled, when the Jews had rule over those that hated them (Est 9:1), and often in the time of the Maccabees. The promise is further fulfilled in Christ's victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly, Col 2:15. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool, Psa 110:1; Rev 3:9. (3.) What he will do for his church shall be an evident proof of God's tender care of it and affection to it: He that touches you touches the apple of his eye. This is a high expression of God's love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Psa 17:8), Keep me as the apple of thy eye; and engages them to do as Solomon directs (Pro 7:2), to keep his law as the apple of their eye. Some understand it thus: "He that touches you touches the apple of his own eye; whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves." (4.) It shall be an evident proof of Christ's mission: You shall know that the Lord of hosts has sent me to be the protector of his church, that the promises made to the church are yea and amen in him. Christ's victory over our spiritual enemies proves that the Father sent him and was with him.
(Verse 6 and following) O, O flee from the land of the North, says the Lord, for I have scattered you like the four winds of heaven, says the Lord. O Zion, arise, you who dwell in the daughter of Babylon. For thus says the Lord of hosts, after glory He has sent me to the nations who plundered you; for he who touches you touches the apple of His eye. For behold, I will shake My hand over them, and they shall become spoil for those who served them. Then you will know that the Lord of hosts has sent me. LXX: O flee from the land of the north, says the Lord, for I will gather you from the four winds of heaven, says the Lord. In Zion you shall be saved, you who dwell in the daughter of Babylon. For thus says the Lord Almighty: after glory He has sent me to the nations that plundered you; for he who touches you touches the apple of His eye. Behold, I will raise my hand against them, and they shall become plunder for those who served them. Then you will know that the Lord Almighty has sent me. The regions of the world, which the Greeks call climates, are understood to be located near Jerusalem and the temple. Therefore, the Assyrians and Babylonians, who devastated the people of God, dwell in the land of the North. Finally, in Jeremiah (Chapter I), the pot that is filled with meat (which is understood to be the city of Jerusalem) is set on fire from the face of the North. Therefore, since the angel had commanded the angel who met the prophetic angel in Zechariah to speak to the boy (for in comparison to the angelic dignity, all human nature is called boyhood, because we do not progress from angels to us, but from us to angels), and to say to him: Jerusalem shall be inhabited without walls, and the rest. Now the same word of the Lord comes to those who live in the North: that they should gather from the four winds, to whom they had been scattered throughout the whole world, and return to Zion, those who dwelt in Babylon. Or certainly in this way: O you who have been scattered in the four parts of the heavens, flee from the land of the North, and, O Zion, who now dwells in Babylon, flee and return to your former home. And that when it is said in the vocative case 'O' for the third time, it is an exhortation to flee, so that they may know that they have been warned not once, but repeatedly, to flee. It is said in another way: Aquilo is the most violent wind, which hardens the hearts of its inhabitants and from which all the evils that dwell on the earth are kindled, and towards which, according to the same prophet Zachariah, the black horses go out to stand in their own region (Zach. I and VI). He also, who in Isaiah boasted, saying: I will ascend into heaven, I will set my throne above the stars of heaven, I will sit upon the mountain of the covenant, in the heights of the north (Isai. XIV, 13), boasts of having a kingdom in the coldest place on earth. We read in another place: Behold, smoke comes from the north (Ibid., 31): and it is said of those who have departed far from the holy city: Behold, these come from afar from the north and the sea (Ibid., XLIX, 12). And through Jeremiah the Holy Spirit speaks, calling those who are in captivity to return to Jerusalem: Go and read my words to the north, and you shall say: Return to me, O dwelling of Israel, says the Lord (Jer. XLVI). Therefore, it is commanded to us who dwell in the North, and have lost the heat of the Lord's fervor, who have been scattered throughout the world, and about whom the Gospel preaches, that the Lord send his angels in the four winds, and gather us, and that we, who are involved in the vices and confusion of this age, flee to the Church of the Lord in Zion, and, forsaking worldly desires, stand firm in the watchtower of its teachings and greatness. But what follows is this: Thus says the Lord of hosts, after the glory He sent Me, and so on, the voice of the speaking Savior is introduced, who says that He is sent by the Almighty God from the Almighty Father, not according to what is almighty, but according to what He was sent after the glory. Who, being in the form of God, did not consider it robbery to be equal to God, but made Himself of no reputation, taking the form of a servant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross (Philippians 2:6). It is not surprising that Christ is called omnipotent, from whose person we read in the Book of Revelation of John: 'These things saith the faithful witness, the beginning of the creation of God, who is, and who was, and who is to come, the Almighty God' (Rev. 1:4, 5). Also, what we read in the twenty-third psalm: 'Lift up your gates, O ye princes, and be ye lifted up, ye everlasting doors, and the King of glory shall enter in' (v. 7). And again, it is said by other angels who were ignorant of the mystery of the assumed flesh: 'Who is this King of glory? The Lord of hosts, He is the King of glory,' and this refers to Christ. For wherever we read 'the Lord of hosts,' it is written in Hebrew as 'Sabaoth,' which is translated by the Septuagint interpreters as 'omnipotent.' From this we understand that wherever 'the Lord of hosts' is said of Christ, He is to be understood as omnipotent. It is not surprising if Christ is called omnipotent, to whom all power is given in heaven and on earth (Matt. 28:18). And who says, 'All things that the Father hath are mine' (John 17:10). But if all things, that is, God of God, Lord of the Lord, light of light, then also omnipotent of omnipotent; for it cannot happen that where one nature is, there be diverse glory. Therefore, He was sent after the glory of divine majesty to the Gentiles, who had despoiled the people of God, so that those who were once their plunderers might be slaves to them, and that the whole crowd of former slaves might know that God is omnipotent and merciful. And He says, 'He that toucheth you, toucheth the apple of His eye'; understand the touch as vexation and injury, according to what we read: 'Touch not mine anointed, and do my prophets no harm' (Ps. 105:15). For whoever touches the saints of the Lord is as if he desired to vex the apple of His eye, and endeavored to deprive him of the bright light spoken of in the Gospel, 'Ye are the light of the world' (Matt. 5:14). But God lifts His hand to strike the adverse nations and to restore His people, either in Jerusalem or in the Church. By adverse nations, according to the allegorical interpretation, understand the opposing powers, which subject sinners daily to their authority and compel them to serve themselves.
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SUMMARY
Zechariah 2:6 delivers an urgent and emphatic divine summons to the Jewish exiles, particularly those still residing in Babylon and other lands of dispersion. The LORD passionately calls His people to "come forth" and "flee" from their place of captivity, declaring that He Himself had scattered them "as the four winds of the heaven," yet now intends to gather them back to their homeland, Jerusalem, as part of His grand plan for restoration and protection.
CONTEXT
Literary Context: Zechariah 2:6 is situated within the second of Zechariah's eight night visions, which span chapters 1-6. These visions were granted to the prophet around 520-518 BC, during the critical post-exilic period when the returned exiles were struggling to rebuild the Temple and restore Jerusalem. The preceding verses, Zechariah 2:1-5, describe a vision of a man with a measuring line, signifying the future expansion and security of Jerusalem. Crucially, God promises to be "a wall of fire round about" Jerusalem and "the glory in the midst of her," indicating divine protection and presence that would negate the need for physical walls. Verse 6 directly follows this promise of a glorious, undefended Jerusalem, extending the divine invitation for those still dispersed to return and partake in this promised restoration, thus reinforcing the theme of God's active involvement in His people's destiny.
Historical & Cultural Context: The historical backdrop for Zechariah 2:6 is the aftermath of the Babylonian exile. After seventy years of captivity, a remnant of the Jewish people had returned to Judah under the decrees of Cyrus the Great (538 BC), as recorded in Ezra 1. However, many Jews remained in Babylon and other parts of the Persian Empire, having established lives there. The "land of the north" (Hebrew: 'eretz tsaphon) primarily refers to Babylon, which was located northeast of Judah and was the center of their recent seventy-year captivity. However, in prophetic literature, "the north" often symbolized the direction from which invading forces and judgment came (e.g., Jeremiah 1:14). Thus, it represents not only a geographical location but also a place of spiritual and physical oppression, from which God's people are called to separate themselves. The call to "flee" resonates with the urgency of escaping a place of impending judgment or danger, even if it has become a comfortable home.
Key Themes: This verse significantly contributes to several overarching themes within Zechariah and broader prophetic literature. One prominent theme is Divine Summons and Deliverance, where the repeated "Ho, ho" functions as an urgent, passionate plea from the LORD for His people to abandon the land of their captivity and return to their homeland. It underscores God's active desire for their freedom and restoration, demonstrating His faithfulness to His covenant promises. Another crucial theme is Scattering and Gathering, acknowledged in the phrase "I have spread you abroad as the four winds of the heaven." This directly references the wide dispersion of the Jewish people due to God's judgment and the consequences of their sin, as prophesied in passages like Deuteronomy 28:64. Yet, immediately following this, God reiterates His intention to gather them back, showcasing His ultimate sovereignty over their history and destiny. This promise of gathering is a consistent motif in prophetic literature, offering hope even amidst dispersion, as seen in Isaiah 11:12. Finally, the verse introduces the theme of Separation and Holiness, calling believers to "come forth" and "flee" not only from a literal geographical location but also from any spiritual "land of the north"—influences, systems, or places that hold God's people captive or compromise their faith and allegiance to Him.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zechariah 2:6 employs several powerful literary devices to convey its urgent message. The most striking is Repetition, particularly the double interjection "Ho, ho" at the beginning, which serves to grab attention and emphasize the urgency and solemnity of the divine summons. Similarly, the phrase "saith the LORD" is repeated twice, acting as a Divine Oracle marker that authenticates the message as a direct revelation from Yahweh, leaving no doubt about its authority. The verse also utilizes Imperative Mood with commands like "come forth" and "flee," directly instructing the exiles to take immediate action. Finally, a vivid Simile is used in "I have spread you abroad as the four winds of the heaven," which powerfully illustrates the comprehensive and widespread nature of Israel's dispersion, comparing it to the scattering force of winds from all directions. This simile also subtly hints at the LORD's sovereign control over even their scattering, implying His ability to re-gather them.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 2:6 is a profound theological statement on God's sovereignty over history, His faithfulness to His covenant, and His unwavering commitment to His people's restoration. It reveals that even the scattering of Israel, a consequence of their sin and divine judgment, was ultimately under God's control. The call to "flee" is not merely an escape from physical danger but a summons to participate in God's redemptive plan, to leave behind the spiritual compromises and idolatries of exile and return to a place of renewed covenant relationship. This theme of divine initiative in gathering a scattered people is central to biblical theology, pointing to a God who actively pursues and restores His own, demonstrating His power to reverse even the most dire consequences of sin and judgment. It foreshadows a greater, spiritual gathering that transcends geographical boundaries.
REFLECTION AND APPLICATION
Zechariah 2:6 resonates deeply with believers today, serving as a timeless call to spiritual discernment and decisive action. Just as the ancient Israelites were summoned to leave the physical "land of the north"—Babylon, a place of historical captivity and spiritual compromise—we are likewise called to "come forth" and "flee" from any spiritual "Babylon" in our lives. This "Babylon" can manifest as worldly systems, values, cultural influences, or personal habits that hold us captive, compromise our faith, or hinder our full devotion to God. The verse reminds us that God is actively calling us out of anything that separates us from His presence and purpose. It is an invitation to embrace a life of holiness and separation, trusting that the same God who scattered His people also possesses the power and desire to gather and protect those who respond to His call. Our response involves actively disengaging from ungodly influences and aligning ourselves with God's kingdom, experiencing His promised protection and glory.
Questions for Reflection
FAQ
Who is being addressed in Zechariah 2:6, and why is the call so urgent?
Answer: The primary audience is the Jewish exiles, particularly those who remained in Babylon and other parts of the Persian Empire after the initial return to Jerusalem. The call is urgent ("Ho, ho, come forth, and flee") because God is about to bring judgment upon Babylon, and He desires His people to escape this impending destruction and return to their homeland, where He promises to be their protection and glory (Zechariah 2:5). It's a divine summons to participate in His redemptive plan for Jerusalem.
What does "the land of the north" signify in this context?
Answer: "The land of the north" (Hebrew: 'eretz tsaphon) primarily refers to Babylon, which lay to the northeast of Judah and was the center of the Jewish seventy-year captivity. In prophetic literature, the north often symbolized the direction from which God's judgment and invading armies would come (e.g., Jeremiah 1:14). Therefore, it represents not only a specific geographical location but also a place of spiritual and physical oppression, from which God's people are called to separate themselves.
How does God "spread you abroad as the four winds of the heaven"?
Answer: This phrase uses a vivid simile to describe the widespread dispersion of the Jewish people across the known world. It signifies that their scattering was complete and far-reaching, like the winds blowing in every direction. The theological implication is that this dispersion, though brought about by foreign powers, was ultimately orchestrated or permitted by God as a consequence of Israel's disobedience, as prophesied in passages like Deuteronomy 28:64. It highlights God's sovereignty over their history, both in judgment and in subsequent restoration.
CHRIST-CENTERED FULFILLMENT
Zechariah 2:6, with its urgent call to "come forth" and "flee" from a place of spiritual and physical bondage, finds profound Christ-centered fulfillment in the New Testament. While initially a literal summons for the Jewish exiles to return to Jerusalem, it foreshadows a greater spiritual exodus and gathering initiated by Christ. Jesus, as the ultimate Shepherd, continually calls His sheep out of the "lands of the north"—the spiritual darkness, bondage to sin, and worldly systems that oppose God's kingdom. His invitation to "come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28) echoes the divine summons to flee from oppression. Furthermore, just as God promised to gather His scattered people, Christ declared His mission to gather all His sheep into one fold, stating, "I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd" (John 10:16). This gathering extends beyond ethnic Israel to include Gentiles, forming the Church, the new spiritual Israel, where all who believe are united in Christ (Galatians 3:28-29). The ultimate "fleeing" is from the spiritual "Babylon" of this world, as called for in Revelation 18:4, leading to a final, eternal gathering with Christ in His heavenly kingdom. Thus, Zechariah's prophecy, rooted in historical return, points forward to the universal call of the Gospel and the ultimate redemption and gathering accomplished through the person and work of Jesus Christ.