TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 5:1–4. His three-level outline is real structure in the source text, so it is rendered as structure.
We do not find that the prophet now needed to be awakened, as he did Zac 4:1. Being awakened then, he kept wakeful after; nay, now he needs not be so much as called to look about him, for of his own accord he turns and lifts up his eyes. This good men sometimes get by their infirmities, they make them the more careful and circumspect afterwards. Now observe,
I.What it was that the prophet saw; he looked up into the air, and behold a flying roll.
A vast large scroll of parchment which had been rolled up, and is therefore called a roll, was now unrolled and expanded; this roll was flying upon the wings of the wind, carried swiftly through the air in open view, as an eagle that shoots down upon her prey; it was a roll, like Ezekiel's that was written within and without with lamentations, and mourning, and woe, Eze 2:9, Eze 2:10. As the command of the law is in writing, for certainty and perpetuity, so is the curse of the law; it writes bitter things against the sinner. "What I have written I have written and what is written remains." The angel, to engage the prophet's attention, and to raise in him a desire to have it explained, asks him what he sees? And he gives him this account of it: I see a flying roll, and as near as he can guess by his eye it is twenty cubits long (that is, ten yards) and ten cubits broad, that is, five yards. The scriptures of the Old Testament and the New are rolls, in which God has written to us the great things of his law and gospel. Christ is the Master of the rolls. They are large rolls, have much in them. They are flying rolls; the angel that had the everlasting gospel to preach flew in the midst of heaven, Rev 14:6. God's word runs very swiftly, Psa 147:15. Those that would be let into the meaning of these rolls must first tell what they see, must go as far as they can themselves. "What is written in the law? how readest thou? Tell me that, and then thou shalt be made to understand what thou readest."
II.How it was expounded to him, Zac 5:3, Zac 5:4.
This flying roll is a curse; it contains a declaration of the righteous wrath of God against those sinners especially who by swearing affront God's majesty or by stealing invade their neighbour's property. Let every Israelite rejoice in the blessings of his country with trembling; for if he swear, if he steal, if he live in any course of sin, he shall see them with his eyes, but shall not have the comfort of them, for against him the curse has gone forth. If I be wicked, woe to me for all this. Now observe here,
1.The extent of this curse; the prophet sees it flying, but which way does it steer its course? It goes forth over the face of the whole earth, not only of the land of Israel, but the whole world; for those that have sinned against the law written in their hearts only shall by that law be judged, though they have not the book of the law. Note, All mankind are liable to the judgment of God; and, wherever sinners are, any where upon the face of the whole earth, the curse of God can and will find them out and seize them. Oh that we could with an eye of faith see the flying roll of God's curse hanging over the guilty world as a thick cloud, not only keeping off the sun-beams of God's favour from them, but big with thunders, lightnings, and storms, ready to destroy them! How welcome then would the tidings of a Saviour be, who came to redeem us from the curse of the law by being himself made a curse for us, and, like the prophet, eating this roll! The vast length and breadth of this roll intimate what a multitude of curses sinners lie exposed to. God will make their plagues wonderful, if they turn not.
2.The criminals against whom particularly this curse is levelled. The world is full of sin in great variety: so was the Jewish church at this time. But two sorts of sinners are here specified as the objects of this curse: - (1.) Thieves; it is for every one that steals, that by fraud or force takes that which is not his own, especially that robs God and converts to his own use what was devoted to God and his honour, which was a sin much complained of among the Jews at this time, Mal 3:8; Neh 13:10. Sacrilege is, without doubt, the worst kind of thievery. He also that robs his father or mother, and saith, It is no transgression (Pro 28:24), let him know that against him this curse is directed, for it is against every one that steals. The letter of the eighth commandment has no penalty annexed to it; but the curse here is a sanction to that command. (2.) Swearers. Sinners of the former class offend against the second table, these against the first; for the curse meets those that break either table. He that swears rashly and profanely shall not be held guiltless, much less he that swears falsely (Zac 5:4); he imprecates the curse upon himself by his perjury, and so shall his doom be; God will say Amen to his imprecation, and turn it upon his own head. He has appealed to God's judgment, which is always according to truth, for the confirming of a lie, and to that judgment he shall go which he has so impiously affronted.
3.The enforcing of this curse, and the equity of it: I will bring it forth, saith the Lord of hosts, Zac 5:4. He that pronounces the sentence will take care to see it executed. His bringing it forth denotes,
(1.)His giving it commission. It is a righteous curse, for he is a righteous God that warrants it.
(2.)His giving it the setting on. He brings it forth with power, and orders what execution it shall do; and who can put by or resist the curse which a God of almighty power brings forth?
4.The effect of this curse; it is very dreadful,
(1.)Upon the sinner himself: Every one that steals shall be cut off, not corrected, but destroyed, cut off from the land of the living. The curse of God is a cutting thing, a killing thing. He shall be cut off as on this side (cut off from this place, that is, from Jerusalem), and so he that swears from this side (it is the same word), from this place. God will not spare the sinners he finds among his own people, nor shall the holy city be a protection to the unholy. Or they shall be cut off from hence, that is, from the face of the whole earth, over which the curse flies. Or he that steals shall be cut off on this side, and he that swears on that side; they shall all be cut off, one as well as another, and both according to the curse, for the judgments of God's hand are exactly agreeable with the judgments of his mouth.
(2.)Upon his family: It shall enter into the house of the thief and of him that swears. God's curse comes with a warrant to break open doors, and cannot be kept out by bars or locks. There where the sinner is most secure, and thinks himself out of danger, - there where he promises himself refreshment by food and sleep, - there, in his own house, shall the curse of God seize him; nay, it shall fall not upon him only, but upon all about him for his sake. Cursed shall be his basket and his store, and cursed the fruit of his body, Deu 28:17, Deu 28:18. The curse of the Lord is in the house of the wicked, Pro 3:33. It shall not only beset his house, or he at the door, but it shall remain in the midst of his house, and diffuse its malignant influences to all the parts of it. It shall dwell in his tabernacle because it is none of his, Job 18:15. It shall dwell where he dwells, and be his constant companion at bed and board, to make both miserable to him. Having got possession, it shall keep it, and, unless he repent and reform, there is no way to throw it out or cut off the entail of it. Nay, it shall so remain in it as to consume it with the timber thereof, and the stones thereof, which, though ever so strong, though the timber be heart of oak and the stones hewn out of the rocks of adamant, yet they shall not be able to stand before the curse of God. We heard the stone and the timber complaining of the owner's extortion and oppression, and groaning under the burden of them, Hab 2:11. Now here we have them delivered from that bondage of corruption. While they were in their strength and beauty they supported, sorely against their will, the sinner's pride and security; but, when they are consumed, their ruins will, to their satisfaction, be standing monuments of God's justice and lasting witnesses of the sinner's injustice. Note, Sin is the ruin of houses and families, especially the sins of injury and perjury. Who knows the power of God's anger, and the operations of his curse? Even timber and stones have been consumed by them; let us therefore stand in awe and not sin.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter 5, verses 1 onwards) Then I turned and lifted up my eyes, and behold, a flying scroll! And he said to me, “What do you see?” I answered, “I see a flying scroll; its length is twenty cubits, and its width ten cubits.” Then he said to me, “This is the curse that is going out over the face of the whole land. For everyone who steals shall be cleaned out according to what is on one side, and everyone who swears falsely shall be cleaned out according to what is on the other side. I will raise up, says the Lord of hosts, and it will come to the house of the thief and to the house of the one who swears falsely in my name, and it will remain in the midst of his house and consume it and its wood and its stones. LXX: And I turned and lifted up my eyes and saw a flying sickle. And he said to me, What do you see? And I said, I see a flying sickle, twenty cubits long and ten cubits wide. And he said to me: This is the curse that goes out over the face of all the land: because every thief will be punished from this until death, and every perjurer will be crucified from this until death. And I will bring it, says the Lord Almighty, and it will go into the house of the thief, and the house of the one who swears falsely in my name, and it will rest in the midst of his house, and it will consume him, and his wood, and his stones. Turning, the prophet said, to another vision, and lifting my eyes from joyful and fortunate things to sadder things, I see a flying scroll that is called Megella in Hebrew, and it is translated as διφθέρα by Aquila and Theodotion, and as κεφαλὶς by Symmachus, meaning, chapter, according to what we read in the psalm: In the chapter of the book it is written about me (Ps. XIX, 8); or according to the Seventy, δρέπανον πετόμενον, meaning, a flying sickle. For all the things that he had seen above, the construction of the temple, the coming of the Lord Savior, the liberation of the people from Babylon, had been proclaimed. Therefore, so that his heart would not be lifted up with the Apostle (to whom the angel of Satan had been given to buffet him), he also sees the things that are sad, so that whatever had increased in arrogance from the revelation of good things, may decrease from the threat of sad things. Moreover, a flying scroll is shown, in which all sins are written down, so that each person may receive according to their works, whether good or evil, as Daniel says: Thrones were set up, and books were opened. But if we take the sickle, as the LXX translated it, let us take the example from the Apocalypse of John, in which it is written: And the angel answered, and said to him who sat on the horse: Send forth thy sharp sickle, and gather the clusters of thy vineyard, for the grapes thereof are ripe (Apoc. XIV, 18). For sickle, in Deuteronomy we read arrows and sword: I will make my arrows drunk with blood, and my sword shall devour flesh (Deut. XXXII, 42). And because God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment; And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; And delivered just Lot, vexed with the filthy conversation of the wicked: (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;). The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished And in Jeremiah we read: How long will you cut with the sword, or the sword of the Lord? How long will you not rest? Return to your sheath (Jer. XLVII, 6). This sword is not only called a sickle, which cuts hay, straw, and thorns; but it is also called an axe of trees, which will cut down those who have not made themselves worthy of the fruits of penance. And about whom John the Baptist proclaimed: Behold, the axe is laid to the roots of the trees: every tree that does not produce good fruit will be cut down and thrown into the fire (Matt. III, 10). This volume, in which the sins of everyone are described, or rather, the sickle that cuts down the sins of all, is sent into the vineyard of Sodom, of which it is written: Our enemies are foolish; for their vineyard is the vineyard of Sodom, and their offspring is from Gomorrah: Their grapes are grapes of gall, and their clusters are bitter. The fury of dragons is their wine, and the incurable madness of asps. (Deuteronomy XXXII, 31 ff.) This sickle measures twenty cubits in length and ten in width, in a number joined together that is sad for the afflicted. For the Lord corrects in order to improve. In the twentieth, which is made up of two decades, harsh and difficult things are announced: in the tenth, that is, one decade, better and prosperous things are revealed: for Israel is taught through all kinds of scourges and punishments. At the same time, let us warn those who think small crimes like theft and perjury, that the curse which is written in the book and (by Al. a) with a sickle, be brought upon the house of the thief and perjurer, and let it remain in it, and consume all its wood and stones. But if there is such a threat of punishment for what is considered lesser offenses (such as theft and perjury), what shall we say about fornication, adultery, homicide, sacrilege, and all other crimes numbered among the works of the flesh by the Apostle (Galatians 5)? It has been said that the length of twenty cubits and the width of ten cubits correspond to the age of our Lord and Savior, that is, the number thirty. This is not for the Father to judge anyone, but all judgment has been given to the Son, and he will judge the world (John 5).
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Summary
Zechariah 5:4 concludes the vision of the flying scroll, vividly portraying the divine curse's inescapable and devastating impact on those who commit theft and perjury within the post-exilic community. This verse underscores the Lord's unwavering commitment to justice, declaring that the curse, emanating directly from God's decree, will enter the homes of the wicked and utterly consume every part of their dwelling, symbolizing the complete eradication of unrighteousness and its legacy.
Context
Literary Context
Zechariah 5:4 is the concluding verse of the fifth vision in Zechariah's series of eight night visions, specifically the "flying scroll" (Zechariah 5:1-4). This vision immediately follows the vision of the four chariots (Zechariah 6:1-8) and precedes the vision of the ephah (Zechariah 5:5-11). The flying scroll, described as twenty cubits long and ten cubits wide, represents a comprehensive curse covering the entire land. Verse 3 explicitly identifies the targets of this curse: "every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it." Thus, verse 4 elaborates on the mechanism and thoroughness of this judgment, emphasizing its divine origin and destructive power as it enters and consumes the homes of those guilty of these specific sins.
Historical & Cultural Context
Zechariah prophesied to the Jewish community that had returned to Judah after the Babylonian exile, alongside Haggai, around 520-518 BC. Their primary mission was to encourage the rebuilding of the Temple in Jerusalem and to call the people to spiritual renewal and obedience to God's covenant. Despite the return, the community faced internal moral decay, including issues of dishonesty, theft, and false swearing, which undermined social trust and defiled the covenant relationship with God. The imagery of a curse entering and consuming a house would have been deeply impactful in an agrarian society where the family home represented security, legacy, and accumulated wealth. Oaths were a common and serious part of legal and social life, often invoked in God's name, making false swearing a profound offense against both human and divine order.
Key Themes
This verse powerfully contributes to several overarching themes in Zechariah and broader biblical theology. It highlights God's sovereignty and active involvement in judgment, particularly through the declaration "saith the LORD of hosts," which emphasizes His ultimate authority over all creation and human affairs, ensuring the curse's execution. The vision also underscores the sanctity of God's covenant and His demand for righteousness among His people, as the specific sins targeted—theft and false swearing—are direct violations of the Mosaic Law (e.g., Exodus 20:7 and Exodus 20:15). Furthermore, the theme of divine cleansing and purification is prominent, as the curse's total consumption of the house symbolizes God's intent to remove all unrighteousness from the land, preparing the community for a holy future and the coming of the Messiah, as foreshadowed in other visions like Zechariah 3:9.
Exposition and Analysis
Key Word Analysis
H3318 – This primitive root means "to go (causatively, bring) out" or "to issue forth." In this context, it emphasizes the divine initiative and active deployment of the curse. It's not a passive threat but an active, God-ordained force being released into the world to accomplish its purpose. The Lord Himself is the agent ensuring its manifestation.
H1590 – Derived from the root "to steal," this word denotes one who takes what does not belong to them, often covertly. This refers to a direct violation of the eighth commandment, undermining the fabric of community trust and property rights, which were foundational to Israelite society.
Shâbaʻ means "to swear" or "to take an oath," often by invoking God's name. Sheqer means "an untruth" or "falsehood." Together, they describe perjury or taking God's name in vain by swearing a lie. This was a grave offense, not only against one's neighbor but directly against God, whose name was invoked to validate a falsehood, thereby profaning His holiness and authority.
H3615 – This primitive root means "to end," "to cease," "to be finished," or "to perish." When transitive, it means "to complete," "to prepare," or "to consume." Here, it signifies a complete and utter destruction, leaving nothing remaining. It implies a thorough and irreversible eradication, not just of the individual but of their very dwelling and everything associated with their legacy of sin.
Verse Breakdown
"I will bring it forth, saith the LORD of hosts"
This opening clause establishes the divine origin and irresistible power behind the curse. The "LORD of hosts" (YHWH Sabaoth) is a majestic title emphasizing God's supreme authority over all heavenly and earthly armies and powers, signifying that His decree is absolute and will be executed without fail. The "it" refers to the flying scroll, which embodies the curse.
"and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name"
This specifies the targets of the curse: those who steal and those who commit perjury. The repetition of "into the house" underscores that the judgment is personal, penetrating the most intimate and foundational unit of society—the family dwelling. It highlights the direct consequence of these specific covenant violations.
"and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof"
This describes the comprehensive and enduring nature of the judgment. The curse will not merely pass through but "remain" (H3885, lûwn, to stay permanently), signifying an unrelenting process. The phrase "consume it with the timber thereof and the stones thereof" uses concrete imagery to convey total destruction, implying that not only the contents but the very structure of the house will be annihilated, leaving no trace of the wicked person's legacy or security.
Literary Devices
Zechariah 5:4 employs several potent literary devices to convey its message of divine judgment. Personification is evident as the abstract "curse" (represented by the flying scroll) is given agency: it is "brought forth," "enters," "remains," and "consumes," acting like a living, destructive force. This makes the judgment feel immediate and active rather than a distant threat. Symbolism is central, with the "house" representing not merely a physical dwelling but the entire sphere of the individual's life, security, and legacy. The "timber" and "stones" symbolize the very foundations and components of existence, emphasizing the holistic and complete nature of the destruction. Furthermore, the description of the curse consuming the very building materials functions as Hyperbole, exaggerating the extent of the destruction to underscore its totality and the inescapable ruin brought by divine judgment on unrepentant sin. This vivid imagery ensures the message of God's absolute justice is deeply impressed upon the audience.
Theological and Thematic Connections
Zechariah 5:4 profoundly illustrates God's unwavering commitment to justice and holiness, particularly within His covenant community. It reveals that the Lord does not tolerate unrighteousness, especially sins that directly undermine societal trust and profane His name. The thoroughness of the judgment—consuming the very "timber" and "stones" of the house—underscores the pervasive and destructive nature of sin, which impacts not only the individual but their entire sphere of influence and legacy. This passage serves as a stark reminder that while God is merciful, He is also righteous and will ultimately purge evil from His presence, ensuring that His people live in integrity and reverence.
Reflection and Application
Zechariah 5:4 serves as a powerful and enduring reminder of the gravity of sin and the certainty of God's justice. In a world often characterized by dishonesty, fraud, and the casual misuse of sacred things, this verse calls believers to a profound level of integrity and reverence. It challenges us to examine our own lives: are we honest in our dealings, faithful to our word, and reverent in our use of God's name? The image of the curse consuming the very "timber" and "stones" of a house should impress upon us that sin has far-reaching consequences, affecting not only our personal standing before God but also our families, reputations, and legacies. It is a sobering warning that superficial piety or outward conformity cannot hide inward corruption from the all-seeing "LORD of hosts." This passage compels us to pursue genuine righteousness, understanding that true peace and blessing comes only from living in alignment with God's holy character and commands.
Questions for Reflection
FAQ
What is the "flying scroll" mentioned in Zechariah 5:1-4?
The "flying scroll" is a symbolic representation of a comprehensive divine curse or judgment that covers the entire land. Its large dimensions (twenty cubits long and ten cubits wide) suggest its vast reach and the totality of its effect. It embodies the written divine law and its accompanying curses for disobedience, actively moving to bring judgment upon those who violate God's covenant, specifically targeting the sins of theft and false swearing, as detailed in Zechariah 5:3.
Why are "theft" and "false swearing" specifically targeted by this curse?
Theft and false swearing (perjury, or taking God's name in vain) are fundamental violations of the Mosaic Law, specifically the Eighth Commandment ("You shall not steal" - Exodus 20:15) and the Third Commandment ("You shall not take the name of the LORD your God in vain" - Exodus 20:7). These sins directly undermine the social fabric of the community, destroying trust and justice, and profoundly dishonor God's holy name. In the post-exilic context, such moral failures were particularly egregious as the returned exiles were meant to be a purified people, dedicated to God. The targeting of these specific sins highlights their destructive impact on both human relationships and the covenant relationship with God.
Christ-Centered Fulfillment
While Zechariah 5:4 presents a terrifying vision of divine judgment against sin, its ultimate fulfillment and resolution are found in Jesus Christ. The curse of the flying scroll, consuming houses and legacies, points to the profound and destructive nature of sin, which brings spiritual death and separation from God, as articulated in Romans 6:23. However, Christ, as the ultimate sin-bearer, became the curse for us. Galatians 3:13 declares, "Christ has redeemed us from the curse of the law, having become a curse for us." He absorbed the full wrath and judgment that sin deserved, enduring the ultimate consumption on the cross, so that those who believe in Him might be freed from the condemnation of the law and its curses. Furthermore, Christ is the one who perfectly fulfilled the law, never stealing or swearing falsely, living a life of perfect integrity and truthfulness. His coming also inaugurates a new covenant where the law is written on hearts (Jeremiah 31:33), enabling believers to live righteously by the power of the Holy Spirit, thereby overcoming the very sins targeted by the flying scroll. Ultimately, the judgment depicted in Zechariah 5:4 foreshadows the final, comprehensive judgment that Christ will execute upon all unrighteousness at His second coming, ensuring a new heavens and new earth where righteousness dwells (2 Peter 3:13).