Zechariah 5

John Waddey Commentary On Zechariah 5 CHAPTER V The Flying Scroll (Zechariah 5:1-4)The sixth vision is of a flying scroll inscribed with a message of judgment for sinners in the land. Remember this is simply a vision, one should not view this as some mythical or magical story as in the Tales of the Arabian Nights. “ I see a flying roll; the length thereof is twenty cubits, and the breadth there of ten cubits.” The prophet sees a giant scroll twenty cubits by ten cubits in size. A cubit is approximately 18 inches. Hence the scroll he saw was 30ft x 15ft. On one side, there was written a curse against thieves, and on the other, one against false swearers who take God’ s name in vain. It is seen gliding “ over the face of the whole land” of Israel. The two sins specified stand representatively for all the sins of men.

Also, it is noteworthy that the two sins chosen to represent each of the two tablets of the decalogue. Swearing falsely violated the third commandment and stealing broke the eighth command (See Exodus 20:7 Exodus 20:15). James observed, “ For whosoever shall keep the whole law and yet stumble in one point is become guilty of all (James 2:10). Failure to observe God’ s rules would bring judgments and destruction upon a man’ s house.

The fourth vision (Zechariah 3:1-8), stressed the importance of cleansing the priesthood. This vision stresses the need for every citizen, to rid himself of the sin and vices common to men. All of this was necessary if they were to receive God’ s gracious assistance in rebuilding their temple and nation.

Sin Shipped Away (Zechariah 5:5-11).“ This is the ephah that goeth forth…This is their appearance in all the land (and, behold, there was lifted up a talent of lead); and this is a woman sitting in the midst of the ephah. And he said, This is Wickedness: and he cast her down into the midst of the ephah; and he cast the weight of lead upon the mouth thereof…behold, there came forth two women, and the wind was in their wings; now they had wings like the wings of a stork; and they lifted up the ephah between earth and heaven…To build her a house in the land of Shinar…she shall be set there in her own place” (Zechariah 4:6-11).

In this vision, Zechariah sees a wicked woman in a basket or container, being carried away from his land, back to Shinar. An ephah is a container that holds some 39 quarts of measure. Here the actual size is not significant; it is a basket large enough to hold a woman. The woman is identified as wickedness, ic. she is the personification of wickedness. Evil Jezebel was called “ that wicked woman’’ (2 Chronicles 24:7) There is a heavy lid for the basket made of lead which is designed to keep lady wickedness in her container until she is carried away from God’ s land. The lid is lifted momentarily so the prophet can see the ugly contents. Then wickedness is quickly thrust down in the basket and the heavy lid placed over the opening, lest she escape.

Zechariah then saw two heavenly messengers with great wings, like a stork, whose mission was to take wickedness away from God’ s land. No significance is attached to the fact that the messengers are women. It is of interest that this is the only place where heavenly messengers are depicted as women, normally they are men (See Daniel 12:1) In the vision, the messengers are to carry their burden through the air, so they are described as having wings strong enough for the task. The stork is a migratory bird with great strong wings. From this vision most artists have depicted angels with wings. Such is symbolism and not necessarily literally so.

The meaning of the vision is explained in 5:11. Sin will be expelled from the God’ s land and a house, i.e., a permanent dwelling for her will be built in Shinar, which is Babylon (Genesis 10:10). The local citizens had but recently returned from the land of Shinar where they had been sent because of their sin. Some of them had evidently brought their sin home with them. Sin had no place in the holy land. Its proper place was in the land of idolatry and wickedness. Most scholars would associate Shinar with the place of rebellion against God’ s rule in the days of Nimrod and the tower of Babel (Genesis 10:10 Genesis 11:1-9) rather than just the Babylon of Zechariah’ s day, it seems to the present author that both would likely be included.

C. H. H. Wright reasoned that since the ephah was a measurement used in commerce and since Babylon is called the land of traffic (Ezekiel 17:4), perhaps the thought is that crooked and dishonest business practices must also be left behind in Babylon. Such had been a problem prior to the captivity (Micah 6:11) (See The Cambridge Bible Commentaries on Haggai and Zechariah p. 91-91).

Zechariah Chapter Five Verse 1 Two more of the eight visions are in this chapter, that of the flying roll, and that of the lead-covered ephah. Radically different views about the meaning of these visions have been advocated; and it must be confessed that they are somewhat difficult of interpretation. Some think that the Law and the Gospel are meant, the Law by the flying roll, and the Gospel by the symbolical removal of “sin” to Babylon, the contrast being, that whereas under the Law, the violators were adjudged guilty and summary judgment executed, on the other hand, under the Gospel, the very principle of sin is taken far away. Although ingenious enough, this interpretation is not convincing. It is mentioned here because it seems to be the best of interpretations based upon the supposition that these are “a pair of visions.” Perhaps it is better to take them one at a time. Regarding the “flying roll,” this certainly must be seen as a symbol of the Law of Moses, or as a figure of God’s law for all mankind. The meaning of the stress laid on “cutting off” offenders is much more difficult to ascertain. Without even attempting any dogmatic determination of what these two visions mean, we shall explore the best comments by which men have attempted to enlighten us regarding them. Zechariah 5:1-2“Then again I lifted up mine eyes, and saw, and behold, a flying roll. And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits.“Taking the cubit as a measurement approximately of eighteen inches, the dimensions of the roll were 30 feet 10:15 feet. Scholars find these to be equivalent to the dimensions of Solomon’s porch, or to the Holy of Holies in the ancient tabernacle; but, when it comes to making any kind of a worthwhile deduction based upon such facts, the commentators who cite them, “have not been able to furnish an interpretation that is sufficiently obvious to commend itself to anyone except the inventor!"[1]The flying roll appears to be identified with the Law of Moses, because, “Being written on both sides (Zechariah 5:3), they connect with the two tables of the Law (Exodus 32:15)."[2] This impression seems to be confirmed by the fact that the two specific violations mentioned, swearing and stealing, are the third and eighth commandments respectively; and, “These represent the two tables of the Law, dealing with duty to one’s neighbor and duty to God."[3] This is logical, for the third and seventh commandments are the middle ones in the two tables respectively. Certainly, more sins than the two mentioned must be included. “Let no one think this threat was only against thieves and swearers for God gave sentence against all iniquity. All the law and the prophets hang on this word, Thou shalt love God … and thy neighbor as thyself."[4]The fact of the roll being open and visible, as indicated by its dimensions being stated, coupled with the fact of its being written on both sides, shows that no one could plead ignorance of the law of God. It was open for all to see. The fact of the roll being seen as flying would indicate that whatever blessing or curse may be mentioned in connection with it would be swiftly and summarily executed. Feinberg thought that, “The fact that it was flying indicated that its disclosures were soon to be visited on the wicked."[5]Verse 3 “Then said he unto me, This is the curse that goeth forth over the face of the whole land: for every one that stealeth shall be cut off on the one side, according to it; and every one that sweareth shall be cut off on the other side according to it.“We take the passage as an interpretation of the vision as a divine curse of evildoers, as clearly indicated in our version. Scholars have sought by various methods to make the passage have an opposite meaning. “The translation curse has committed the passage to a sense which the original text does not necessarily support; it could be blessing!"[6] Much as we might wish it so, the light available to this writer requires its consideration as a curse. “Everyone that sweareth …” A number of scholars would make this a reference to making a vain oath in God’s name, or swearing falsely against a neighbor, but we must identify it with the common vice of profane swearing, commonly called “cursing.” According to Watts, there is an exact quotation here from the Third Commandment of the Decalogue, “Whoever takes his name in vain. The vision obviously refers to Exodus 20:7, and even quotes exactly this law."[7]“Shall be cut off …” All sinners would be measured that they might be cut off from the congregation of the Lord."[8]The word rendered “curse” in this passage “is used several times in connection with covenant' (<a href="/bible/parallel/GEN/24/41" class="green-link">Genesis 24:41</a> <a href="/bible/parallel/GEN/26/28" class="green-link">Genesis 26:28</a>; <a href="/bible/parallel/DEU/29/12" class="green-link">Deuteronomy 29:12</a>; <a href="/bible/parallel/EZK/16/59" class="green-link">Ezekiel 16:59</a>, etc.)."[9] From this, it would appear to be a valid deduction that the covenant relationship between God and the remnant who had returned from Babylon was primarily the thing in view. Some have therefore understood the vision to mean that, whereas the whole nation was punished for the sins of Israel which resulted in their captivity, God would now punish, not the whole nation but only individual sinners. This is an unacceptable view; because, when a whole nation falls generally into gross sin, the judgment of God inevitable falls upon such a nation; and this flying scroll indicated no change in that principle. What does seem to be the lesson from the vision is that the returned remnant should be careful to live up to the holy terms of their covenant with God, which was at that time, and ever was, contingent upon their obedient faith in God. The near-total destruction of Israel had just occurred as a result of the vast majority of the people having indulged themselves in wholesale violations of the sacred law. Now that God had rescued a remnant and reestablished them in Canaan, it was imperative that they should not get the idea that God no longer was concerned about their obedience of divine law. This vision was a dramatic reminder that God most certainly did care. The law of God, so long despised and flouted, was not a dead letter after all; like a flying scroll overshadowing the whole nation, his word was living, active, and judgmental with regard to every single violator of it. Dummelow understood the vision in this sense, saying, "The flying roll signifies the sin of the evildoer coming home to roost."[10] It was a most necessary vision. The great error of pre-exilic Israel was their unwarranted assumption that they were "God's chosen people" no matter what they did. We agree with Homer Hailey and others that in its primary intention the expression, face of the whole land, "indicates not the whole earth, but the land of God's people, wherever they may be."[11] However, the truth here revealed reaches far beyond that. As Matthew Henry noted: 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. All mankind are liable to the judgment of God; and, wherever sinners are, anywhere upon the face of the whole earth, God can and will find them out and seize them.[12]Gill discussed this at length, basing his arguments upon Paul's writings in the first two chapters of Romans, and fully supported the conclusion reached by Henry. This appears to us to be correct. "No individual, whether he accepts the written law or becomes a law unto himself, consistently does in every situation of life what he believes to be right ... he proceeds to violate even his own understanding of right and wrong ... Thus the curse of the law covers the whole earth."[13]Certainly the passage can have this meaning, as indicated in the Douay and King James Version; and even the American Standard Version does not forbid this understanding of it. Verse 4 "I will cause it to go forth, saith Jehovah 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 abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.""It will enter into the house ... etc." The thought is that there shall be no escape for violators of the Word of God. Not merely the offender, but his very dwelling place shall be consumed. In the community where this writer was reared, there are numerous examples of this very thing having occurred. Some of the most impressive houses in that community, where lived some who seemed not to know God, are today gone; and the oldest citizens of the area dispute even the locations of some of them. "Him that sweareth falsely by my name ..." This suggests the Ninth Commandment, not the Third, as inZechariah 5:3; and, for this reason, the "swearing" in both verses is understood by some as "bearing false witness against a neighbor," or as taking an oath to support a falsehood. We believe this viewpoint is wrong; for it turns out that "falsely" is one of those supplied words by which translators are continually improving(?) the Bible. "The word falsely,’ which is not in the Hebrew text of the O.T. (the original Hebrew text), should certainly be supplied, and probably also by my name' (<a href="/bible/parallel/ZEC/5/4" class="green-link">Zechariah 5:4</a>). Zechariah singles out one moral and one religious sin as typical of sin generally.[14]" By changing the prohibition to "swearing falsely" in this verse, however, the result is that both violations are "moral" lapses. "The house of the thief ... and shall consume it ..." Efforts to make this passage a blessing instead of a curse are seen in such comments as the following: "The universal function of the scroll is shown in its coming "to the house of the thief" and to the perjurer. It shall remain in their houses and "complete it" (Consume, that is, complete the purging) both of the wood and the stones of the house."[15]Such interpretations are not acceptable. If the function of the flying roll's entering the house of an evildoer was "to forgive him," cleanse him, and save him, how could the wood and stones of his dwelling have participated in such a blessing? No, the very mention of the timber and stones forbids such a view. Furthermore, it is simply not a fact that "consume" ever meant, or even possibly could mean, "to complete the purging." As for those fanciful, preposterous interpretations which find millennial promises in this passage, Keil stated that: "There is no allusion in our vision to the millennial kingdom, and its establishment within the limits of the earthly Canaan."[16]Verse 5 "Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth."Here is the introduction of a new vision. As we shall see, this vision is utterly unlike the previous one; and it is impossible to make any kind of satisfactory "pair" out of them. Most of the difficulty in this chapter springs from what is seen here. The only plausible interpretation which we have encountered is based upon the idea of "a pair" of visions in this chapter is that of McFadyen. He said: "Behind this fantastic picture lies the profoundest moral insight. The prophet sees that the real enemy of a community is Sin, and that it is not sinners, nor even sins only, but Sin itself that must be banished."[17]This view, of course, would make the woman in the ephah a type of personification of Sin; and we find all kinds of problems with that. Still, we can see merit in the proposition that in the vision of the flying roll God is dealing with explicit sins and sinners, and in the vision of the ephah being carried to Babylon a transfer of sin in the sense of an evil principle being far-removed from God's people. Despite such views, we shall deal with this second vision in Zechariah 5 as independent of the other. As Leupold understood them, "It is scarcely feasible to regard these two visions as two sides of but one vision."[18]Verse 6 "And I said, What is it? And he said, This is the ephah that goeth forth. He said moreover, This is their appearance in all the land.""This is the ephah that goeth forth ..." The ephah was an indefinite measure in common use, resembling a bushel, more or less, in size and capacity. Of the dozen or more commentaries and dictionaries consulted on the size of the ephah, no two of them gave the same answer! "The size is not definitely known, the size being estimated at from 21.26 quarts to 40.62 quarts (Josephus)."[19] For properly understanding the vision, a bushel basket is as good an answer as any. "This is their appearance in the land ..." Does this description refer to the ephah, or to the ephah and what was in it; or does it refer to the ephah being borne into a distant country, or to the people represented by it before the departure? We have found no way to answer this precisely. Something in it, however, was descriptive of certain things to which Zechariah called attention. Verse 7 "(And, behold, there was lifted up a talent of lead); and this is a woman sitting in the midst of the ephah."This verse brings out additional features of the vision: the heavy lead cover, being lifted, and a woman seated on the inside! "An ephah basket is much too small for a full-sized person; so the vision either has a very small woman or a woman-like figure, that is, an idol."[20] Interpreters either enlarge the basket, as Hailey: "It was larger than a bushel-basket ... the word was used only to designate the shape ... not the size";[21] or reduce the figure of a woman as did Watts. Our own preference here is the interpretation that makes "the woman" to be the figure of one of the popular female goddesses of the day. Ishtar or Ashteroth could have been meant. This certainly avoids what seems to us the error of making womanhood to be the essence and personification of Sin. After all, it was to be "the Seed of Woman" who would redeem all mankind. Additionally, it was precisely the worship of pagan idols with their regiments of sacred prostitutes that had been the undoing of Israel in the catastrophe that led to their captivity. We cannot resist the conviction that idolatry is the thing meant by this woman in a basket. "A talent of lead ..." Note that the basket was shut with this heavy lid. Gill says that "A talent weighs approximately 118 pounds troy."[22] However, Deane affirmed that the word here rendered "talent" is actually "a round," having reference to the shape of the lid and not to its weight.[23]Verse 8 "And he said, This is Wickedness: and he cast her down into the midst of the ephah; and he cast the weight of lead upon the mouth thereof."This is about the only explanation that the angel gave of the vision, and any more elaborate description of what was meant would seem to be precarious. That idolatry was the thing primarily meant is reasonable: If Zechariah actually had idolatry in mind, it is easy to explain why he represents it as a woman. In so doing, he simply follows the practice of the older prophets, who repeatedly denounce this offence under the figure of prostitution.[24]The very title, "Wickedness" was also applied to the wicked queen who corrupted Judah with idolatry (<a href="/bible/parallel/2CH/24/7" class="green-link">2 Chronicles 24:7</a>). Verse 9 "Then lifted I up mine eyes, and saw, and, behold there came forth two women; now they had wings like the wings of a stork; and they lifted up the ephah between earth and heaven."The purpose of the appearance of these two women was that of removing "Wickedness" to Babylon (the land of Shinar). Here again we are confronted with the most radically different interpretations of who are represented by these women, and of their character, whether evil or righteous. "Kohler finds in them the messengers of Satan, and Neumann the angels of Yahweh."[25] Jamieson also understood the women to be "ministers of God to execute his judgments."[26] Without attempting to decide a question which is ably supported by many able scholars on both sides, it does seem incongruous that "God's ministers" should be represented here as borne by the wings of a stork. "Their wings were the wings of an unclean bird. . it may be that evil spirits are symbolized."[27]What is clearly in focus here is the removal of Wickedness from the land of God's people to Babylon, the place of their previous captivity. Significantly, Israel never more fell into the worship of idols after their captivity. Watts gave as a definite meaning of the vision that, "Idolatry will have no place for the people of God in the new era."[28] This certainly appears to be correct; not only was it proved to be true in the case of the Old Israel; but in the times of the Messiah, which are never out of sight in any of these visions, idolatry has never found a place; nor has the departure of a large segment of Christianity from this principle negated the general truth that Christians do not worship idols. Verse 10 "Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build her a house in the land of Shinar: and when it is prepared, she shall be set there in her own place."The destination of the ephah borne on the wings of the two women is the principal revelation of these verses. It is "the land of Shinar." "Shinar is synonymous with Babylon’ (Genesis 10:10). The term `Shinar’ is used for obvious reasons. Babylon was now (in Zechariah’s day) in the hands of Darius, ruler of the Medo-Persian empire”;[29] and, to have used the word Babylon, would have been to incur unnecessarily the wrath of the very ruler upon whose good will the rebuilding of Jerusalem was dependent. Besides that, “Babylon” in this passage means far more than erie wicked city. What is seen here is the enthronement of Wickedness in the great world power that continuously throughout history has arrayed itself against God. The first attempt to array a world-empire against God was at Shinar; and “The use of that word here is an apt symbol of the antitheist and anti-Christian world."[30] Babylon in all the ages to come would stand for enthroned and worshipped Wickedness as opposed to God, as evidenced in Revelation 17, etc. The Messianic glimpse ere is undeniable, for there comes into view one of the earliest representatives of “Mystery Babylon the Great,” the fall of which is depicted in Revelation and which occurs at the end of this dispensation of God’s grace. It seems incredible that any commentator would take the position that Zechariah’s vision here was “prejudiced” and designed to “blacken an enemy”; but that is exactly the position of some. Speers attributed such motives to our prophet, stating that, “What we abominate, we say our enemies worship."[31]“To build her a house …” Scholars agree that “house” here means temple, upon which Wickedness will be enthroned. Thus, our vision dramatically emphasizes the vast gulf that separates God’s people from the unregenerated peoples of mankind. An apostle warned us that “the god of this world” hath blinded the minds of the unbelieving (2 Corinthians 4:4); and the concurrent testimony of all ages confirms it as a fact. Zechariah’s vision here of Wickedness being enthroned in Babylon is in perfect harmony with what Paul said, and did not originate in any unwholesome attitude on the part of the prophet. After all, the vision was not his, it was what God showed him. “In this vision, Shinar is not to be thought of as a geographical country, but as a symbol of Satan’s world government."[32] “Doubtless too there is a warning here conveyed to those Jews who still lingered in Babylon."[33] They were living in a land devoted to the worship of evil, and all who remained there were in mortal danger of being contaminated by a poison which would be fatal. In line with this same thought, God’s people of all ages are warned, “Come out of her, my people, that ye have no fellowship with her sins, and that ye receive not of her plagues” (Revelation 18:4). MEANING OF THE VISIONS1. The flying roll. This means that all of God’s blessings are contingent upon honoring his sacred law. Violators will be punished. 2. The ephah borne to Babylon with the image of a woman in it means that Wickedness is enthroned in the evil city, and that God’s people should leave the place. The spiritual application is that God’s people should avoid all unspiritual environments that are destructive of faith. God’s people totally reject idolatry.

Bible Study Questions From Zechariah Chapter FiveVision of Retribution (Zechariah 5:1 to Zechariah 6:15) Key Idea: God will judge and remove sin one day and rule over us as priest and king. 1. From Zechariah 5:1-4 what was the sixth vision (Zechariah 5:1-2) and what did it mean (Zechariah 5:3)? Where would the scroll go (Zechariah 5:4-5) and what would it cause (Zechariah 5:4-5)?The next vision was of a flying scroll that was a curse going out over the land against everyone who stole and everyone who swore falsely in the Name of the Lord. This scroll was twenty cubits by ten cubits, the exact size of the holy place in the tabernacle. It is God’ s divine standard (His Word) by which man will be judged. Possibly this scroll symbolized the ten commandments, and the third and eighth commands are pointed out to represent all ten.

The point is that whenever God’ s people live by thievery and lying they will be judged for them – those who practice such things show that they are not God’ s people. These curses of God’ s judgment would come to rest in the houses of those who practiced such things, and would consume them completely. 9. Looking at Zechariah 5:5-11 describe the seventh vision (Zechariah 5:5-11)? Who was in the basket (Zechariah 5:8) and where would she be taken (Zechariah 5:11)? Why? Who does this represent? The seventh vision was that of an ephah (a particular sized basket usually for grain) with a lead cover on it, and woman named “ Wickedness” was thrown inside it. This basket was then lifted up and flown to the land of Shinar (Babylon) so that a temple could be built there for her. She would then be set on her own pedestal in that temple. This probably shows God’ s plan to remove the sin (possibly the sin centered on materialism which the grain basket would represent) from Israel in preparation for the establishment of His kingdom. More Questions From Zechariah Chapter Five1) What title is attributed to Joshua in the opening scene of this vision? (Zechariah 3:1) 2) Before whom is Joshua standing in this vision? (Zechariah 3:1) 3) What was Satan’ s intention? (Zechariah 3:1) 4) When the Lord rebukes Satan, what phrase does He use to describe Himself? (Zechariah 3:2) 5) What figure does the Lord use to describe Joshua? What might be the significance of this metaphor? (Zechariah 3:2). See also Amos 4:11. 6) What does the angel of the Lord say he has taken away from Joshua? (Zechariah 3:4) 7) What admonishment does the angel of the Lord give to Joshua? (Zechariah 3:7) 8) Who is the Lord going to bring in? (Zechariah 3:8). To whom does this refer? For further study, see also, Isaiah 11:1; Isaiah 53:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 6-12. 9) What will the Lord remove in one day? (Zechariah 3:9) 10)What will be the result for Israel at that time? (Zechariah 3:10)

Zechariah 5:1

Zechariah 5:1. The next item in the vision was a flying roll (“scroll”). Most likely, it represents either the Law of Moses, or more likely, God’s Law (His Will) for all of mankind.

Zechariah 5:2

Zechariah 5:2. In ancient times all documents were written on strips of the material selected and then rolled up. Flying roll Indicates that the roll was to be sent out through the land. Zechariah stated the dimensions of this roll to be 15 x 30 feet. The great size of ttie document would indicate the vast importance of it.

Zechariah 5:3

Zechariah 5:3. The angel explained the roll to be the curse or Judgment of God against evildoers. Before the captivity the leaders were guilty of much injustice against the poor. Now the Lord is going to head off any recurrence of such dealing. By announcing a curse upon all guilty ones they would be given a solemn warning to beware of conducting themselves as they previously did. This side and that side means to threaten a complete judgment against whoever thinks to resume the old fraudulent transactions. One that sweareth means the one who deals dishonestly and then tries to cover up the deeds by false oaths.

Zechariah 5:4

Zechariah 5:4. It shall enter into the house of the thief means the curse of God that is pronounced in this flying roil. The course was to remain in the house of this dishonest dealer until it was consumed and the stones destroyed or removed.

Zechariah 5:5

Zechariah 5:5. The angel called the attention of Zedeklah to something else before him.

Zechariah 5:6

Zechariah 5:6. The prophet is usually induced to inquire for the meaning of all the visions. He is told in the present case that what he sees is an ephah which means a measuring device. Their resemblance means the evils that had been committed by the false dealers were as great as this measuring unit of the ephah.

Zechariah 5:7

Zechariah 5:7. A condensed comment on the rest of the chapter would be that it represents the sin of idolatry, that the people of God learned from the heathen. But the captivity in the land of Shinar (which represents Babylon) cured them and the abomination was left in that land when God’s people came away. I shall comment on this and the other verses in their order. Woman is the one who gives birth to living beings, and she is used in symbolic language to represent the propagation of sin as tt was practiced by the people of Judah, That is why she is shown as sitting in the ephah, which we have previously learned represents the vast sins of the nation. But she was destined to be sealed up in this ephah and shipped off to a country that normally uses such a product. Strong defines the original word for talent as, “ a round loaf; also a talent (or large round coin).” This was used as a cover for the ephah or measuring vessel that had the form of a large cask or barrel.

Zechariah 5:8

Zechariah 5:8. This woman who represented wickedness was pushed down into the vessel and the talent or “ round coin” was clamped on to seal her in. The package was then ready to he transferred to its proper destination.

Zechariah 5:9

Zechariah 5:9. Of course someone must convey this package to its destination and hence two women who were interested in the same sins as the other came to make the transference. Since Israel and Judah had gone, respectively, into Assyria and Babylonia, that would call for the two women. The wind would help any creature that flies, hence these women were given wings and a wind was raised so they could make their transit with all surety and speed.

Zechariah 5:10

Zechariah 5:10. The prophet saw the women leave and inquired about their destiny.

Zechariah 5:11

Zechariah 5:11. They were going to the land of Shinar which represents Babylonia according to Genesis 10:10. Be established . . . upon its own base. This signifies that such abomination as idolatry belongs in a country like Babylonia, and the history shows that when Judah left that country, she left her idolatry of all forms there for ever. This testimony is presented in a long note in connection with the comments on Isaiah 1:25, volume 3 of this Commetary.