Zechariah 2:7
"Get up, O Zion! Escape, you who dwell with the Daughter of Babylon."
Sermons
Separation from the WorldE. Cooper.Zechariah 2:7
Soul-ExileHomilistZechariah 2:6-9
Soul-ExileD. Thomas Zechariah 2:6-9
The Exiles' ReturnW. Forsyth Zechariah 2:6-9
Return. This call implies -

I. KNOWLEDGE OF THEIR CONDITION. In the dark days we are apt to say, "Doth God know?" This is our weakness. The cries Of the poor, the needy, and the oppressed are ever heard on high.

II. CONTINUED INTEREST IN THEIR WELFARE. Israel, though scattered, was not forsaken. Affliction witnesses both as to our sin and God's mercy. If God did not care, he would let us go on in sin. But because he loves and pities us and yearns for our home coming, he ceases not to cry, "Return."

III. ADEQUATE MEANS PROVIDED FOR THEIR RESTORATION. God does not require the impossible. His commands are promises. The way is open. The exiles are free to come back. Welcome and peace are assured on the word of the Lord. But self-effort is needed. We must ourselves act.

IV. GRANDEST ENCOURAGEMENT TO OBEDIENCE. The best reasons to convince the judgment. The most powerful motives to sway the heart. God appeals:

1. To the sense of right. What should be the best and the noblest? "We needs must love the highest when we see it"'

2. The feeling of brotherhood. The old unity might be restored. The Jews looked back with pride to the days of David and Solomon. So of the Church.

3. Their consciousness of the real dignity of their being. They were precious in God's sight. Specially protected and dear "as the apple of his eye." Such thoughts fitted to raise our hearts, to inspire us with worthier ideas of our nature and destiny (1 John 3:1).

4. Their hope of better times. Obedience would bring blessedness. - F.







Deliver thyself, O Zion, that dwellest with the daughter Babylon
Zechariah prophesied at Jerusalem after the return of the Jews from their captivity in Babylon; and one great object of his ministry was to stir them up to a more lively sense of the peculiar duties and privileges which their deliverance brought with it. In the text he is addressing that part of the nation which were still remaining in the land of Chaldea. As their dispersion had been the effect of God's righteous displeasure, so the way now opened for their return was no less clearly an evidence of His returning mercy and favour. But many were unwilling to return; the real cause of their so deciding was their indifference to religion, their distrust of God's Word, and their backwardness to obey Him and to show themselves His servants. To them came the admonition of the text. Can we make application of this passage to present times, and point out its spiritual sense? The world is now, to Christians, what Babylon was then to the Jews. By the world, is meant this world, in respect to its moral state; to its habits, maxims, and practices; to its principles, fashions, and ways: the world as it is now corrupted through the depravity of man. By Christians is meant all who are so called; all who, by name and profession, are Christians. They are born and grow up in the midst of the world's sin and iniquity. From their earliest infancy they are surrounded by its examples, exposed to its allurements, and made familiar with its practices. What they are taught to admire and covet most, are the things of the world. But they belong, not to the world, but to Christ. They are professedly the subjects of that spiritual kingdom which Christ has established in the world. They cannot possess and enjoy their privileges while living in the world. The Jews must return home to Judea before they could rejoice as Jews. And what must Christians do, if they would rejoice as Christians? They must arise, and turning their backs on the world, must comply with the proclamation of the Gospel. "Come out and be separate." It is one part of the salvation of the Gospel, that it "delivers us from this present evil world." If persons would sincerely come to Christ for deliverance, He would surely set them free. The persons with whom we would plead are those who, under the garb of a Christian profession, manifestly retain a worldly spirit, and by their conformity to the fashions and follies of the world, betray its influence over their hearts. Consider —

1. The inconsistency of such a state with your profession of Christianity.

2. The shamefulness of it.

3. The danger of your present state. If you walk not as a Christian now, you will never be owned as a Christian at last.

4. The happiness which will result from complying with the admonition in the text.

(E. Cooper.)

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