On that day, declares the LORD of Hosts, you will each invite your neighbor to sit under your own vine and fig tree.'" Sermons
I. REPRESENTATIVE OF THEIR GENERATION. They breathe the spirit of the age. The evil and the good, of their times, are seen in them at the highest. "There were giants in those days" II. ADUMBRATE GREAT FORCES. Powers have been at work for long that come out. Embodied. We see the height to which corruption may rise. Intellect without conscience, passion without principle, power without God. Or it may be otherwise. Men of genius and resolution faithful to the truth, ardent for the good of their brethren - reformers, professors, martyrs, whose glory was to live not to themselves, but to God. III. FORESHADOW COMING JUDGMENT. Like Pharaoh, they have been raised up for God's glory. Like the Jews, they are "ensamples" of God's judgments. What they do, what they suffer, what they enjoy, are as forecasts and foreshadowings of what will be, on to the perfect end. Often such men obtain a certain worship. "There is so much of chance in warfare, and such vast events are connected with the acts of the single individual, that the proper temperament for generating and receiving superstitious impressions is naturally produced" (Coleridge). But they are "for our admonition, upon whom the ends of the world have come." - F.
Under the vine and under the fig tree Thus inspiration characterises the reign of the Messiah. It was to be distinguished by three things.1. Enjoyment. The very image is delightful. Vines and fig trees were much prized in the East. They afforded at once delightful fruit for the taste, and refreshing shade from the heat. Persons therefore regaled themselves under their branches and leaves, — and thus the expression in time came to signify happiness. And blessed are the people that know the joyful sound. Wherever the Gospel came it was received as good news, glad tidings, and it was said of the receivers, that they walked not only in the fear of the Lord, but in the comforts of the Holy Ghost. 2. Liberty. Slaves and captives did not sit under their vines and fig trees. Nor did proprietors in time of war. They were liable to the surprises of the enemy. Then they disappeared from these loved, but no longer safe, retreats. In Messiah's days "Israel shall be saved, and Judah shall dwell securely." What have His subjects to fear? Their souls shall dwell at ease. They are free indeed. They are kept by the power of God. 3. Benevolence. "Ye shall call every man his neighbour under the vine, and under the fig tree." There is nothing like selfishness here. They are anxious that others should partake of their privileges. There is no envy here; there is no room for it. Here is enough for all. If we are Christians indeed, our happiness, instead of being impaired by the experience of others, will be increased by it. Let me invite all that come within my reach to that mercy which I have found. (William Jay.) A second benefit is the taking away of all trouble, and the fear of trouble, which sin procures; and the giving of peace, represented by peoples walking abroad, and daring, in the open fields under shades, to invite and call one another to feasts and enjoyment of the fruits of peace; which promise is spiritually performed to all the elect when they are assured that God is at peace with them; and is sometimes outwardly performed to the Church, when it is for her good, beside what Israel may expect when they shall turn to Christ. Doctrine —1. True and sound peace comes only from Christ, and from the sense of the pardon of sin through His blood, which those who have fled to Christ ought to take as their allowance to rest confidently upon, whatever danger there be, and feed upon as the choicest of dainties and feasts. 2. As outward peace and tranquillity in the visible Church and nation, where it is a great merely if it be well improven; so it shall not be wanting when it is for her good: for this promise is put in her charter for that also, and left in the hand of her wise and tender Guide, to dispense it as He sees may be for her profit, being the "Lord of Hosts," to make it forthcoming for her when He pleaseth. 3. As it is a token of a blessed and thorough peace, when with outward and foreign enemies God removes intestine dissensions; and as amity among the inhabitants of a nation, especially in the Church, is a blessing and favour in its own kind; so true, spiritual peace ought to be entertained and improved by mutual godly society, and communication of conditions and experiences for common edification. This is signified to us in that peace, whether inward or outward, is described by "calling every man his neighbour," living in amity, and inviting to mutual feasts and banquets. (George Hutcheson.) The prophet Zechariah, for the length of his prophecy, has rather more than a usual number of allusions to Christ. Among these is the one contained in the passage before us. The language is metaphorical, and derived from the arts of architecture and engraving.I. THE STONE WITH SEVEN EYES. It is generally allowed that this refers directly to the Lord Jesus Christ. Some, however, understand it of Zerubbabel. But if it be allowed to refer to him primarily, yet only as a type of Christ; for it is the same person who is styled "the Branch" in the preceding verse, in Zechariah 6:12, and in other places where Christ is undoubtedly intended. 1. There are numerous allusions to Christ under the metaphor of a stone (Exodus 17:6; 1 Corinthians 10:4; Psalm 118:22; Matthew 21:42; Ephesians 2:20). 2. Upon this stone were to be seven eyes. Seven appears to have been a sacred number among the Jews, and one denoting perfection. Hence we read of the "seven golden candlesticks" —"the Lamb with seven horns and seven eyes" — the "seven Spirits of God" — the "book with seven seals" —the "seven lamps" — the "seven phials" —and here, of the "stone with seven eyes." Eyes are explained by commentators to signify intelligence and wisdom. Eyes of the Lord are to be understood of His omniscience. "The ways of man are before the eyes of the Lord, and He pondereth all his goings" (Proverbs 5:21). "The eyes of the Lord are in every place, beholding the evil and the good" (chap. Proverbs 15:3). "He that formed the eye, shall He not see?" (Psalm 94:9). Now, as seven in the Scriptures denotes perfection, we are doubtless, by the expression in this place, to understand that the attributes or qualities signified by it are infinitely perfect, forasmuch as they are ascribed to God. It is then, at least, an exhibition of one of the attributes of the infinite Jehovah. Let this be borne in mind, for we shall soon see Jesus Christ possessing this attribute. 3. By these eyes "being upon this stone" some suppose that we are to understand the eyes of the Father beholding the Son. But may we not rather suppose that the seven eyes being upon the stone were designed to signify that the perfections represented by them should be imparted to and become identified with it? And may not this be what is intended by the expression, "I will engrave the graving thereof, saith the Lord of hosts"? And may we not, then, suppose that this is an exhibition, by a most beautiful figure, of the incarnation of our Lord Jesus Christ? The engraver was "the Lord of hosts." And says John, "The Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father). fall of grace and truth" (John 1:14). The things engraved on this stone were the infinite perfections of the Godhead. II. THE WORK TO BE ACCOMPLISHED. "I will remove the iniquity of that land in one day." The whole stupendous work of human redemption centres in one single point; — it was effected by one single act, and that act the work of one single day. The one act which secures it is the sacrificial offering of Himself. The day on which it was effected was the day on which Christ suffered, "the just for the unjust." Whatever, therefore, was said by way of promise, whatever was revealed by prophecy, or whatever was exhibited by the rites of the Jewish economy, all pointed to and centred in the death of Christ. the whole scheme of human redemption was consummated by the one offering of Christ upon the Cross! O my soul, what a day of interest was that to the world! We have heard of a day on which a world was involved in the waters of a flood. We have heard of a day on which whole cities were reduced to heaps of smoking ruins. We have heard of a day on which one decisive battle determined the fate of empires; yea, and we have heard of a day on which the tyrannical yoke of foreign usurpation was broken, and the sweet sound of liberty heard throughout this vast republic. But what are all these in comparison of that day when all heaven, in breathless silence, paused and, with an interest" commensurate with the importance,, of the work. beheld the achievement of "the Shepherd, the Stone of Israel"? III. The EFFECTS WINCH FOLLOW. "In that day, saith the Lord of hosts, shall ye call every man his neighbour under the vine and under the fig tree." Here is, then — 1. A spirit of general benevolence. This is a legitimate fruit, or one of the effects of the great atonement applied to the heart of man. The first step towards the restoration of society to proper principles of feeling and action is to remove that principle which first disorganised society, and which still promotes enmity and separation between man and man. As love is the ruling principle of the soul, all sordid views and selfish interests are excluded from the heart of the Christian, and he looks abroad upon all mankind with a heart flowing with benevolence. He rejoices in the prosperity of the prosperous, and tenderly sympathises with those who are in adversity. In a word, he has learned to call every man his neighbour. But wherever this principle is found in the heart it cannot remain inactive. Hence — 2. A spirit of association. It is not enough for the true Christian that he has peace, order, and happiness within the sanctuary of his own breast, nor yet that he feels a spirit of general benevolence towards all mankind. The language of his heart is, "What shall I render unto the Lord for all His benefits towards me?" The principle of which he is possessed, and by which he is actuated, ever prompts him to "every good word and work." Eating together was by the ancients considered a mark of peculiar respect. It was a ceremony used not only as a testimony of mutual friendship, but also for the confirmation of covenants, in the transaction of civil and religious affairs. The place chosen and sanctioned by custom for these purposes was the shade of the vine and of the fig tree. The fruit of these was much depended upon both for nourishment and comfort. Beneath their shade, therefore, was an appropriate place for the interchange of friendships, and especially for the purpose of devotion. When, therefore, any one invited his neighbour under the vine and under the fig tree, it was a testimony of his love, and the expression of a desire that his neighbour might with him partake of all the temporal and spiritual blessings of which he himself was a partaker. But viewing these expressions in their more immediate reference to the effects of the great atonement, they very clearly designate the spirit by which every true Christian is actuated towards mankind. It was this spirit, in all its infinite perfection and fulness, which moved the Father to "give His only begotten Son, that whosoever believeth on Him might not perish, but have everlasting life." It was the same love that moved the Son to "give Himself for us, that He might redeem us from all iniquity," and that He might "break down the middle wall of partition" which separated man from God, and man from man; "and in himself of twain to make one new man, so making peace." It is the existence and operation of this spirit, in the hearts of the ministers of Christ, which stimulates them to "go into all the world and preach the Gospel to every creature" —to invite and entreat sinners to be "reconciled to God." It is the existence and operation of this spirit which leads Christians to unite their efforts and put forth their energies in the cause of man. Improvement — 1. That the Christian hath a strong foundation for his faith. In the first part of this subject we have seen that Jesus Christ, by both prophets and apostles, is laid in Zion for a "sure foundation." He therefore, who believes in Him with a heart unto righteousness, shall not be confounded. 2. We learn from this subject the great privilege of the children of God. Whatever obstacles lay in the way of our salvation, on account of original sin, was "removed in one day" by the death of Christ. 3. Finally, we learn from this subject the duty of every Christian. Was it said that in the day when iniquity should be removed "every" (Christian) "man should call his neighbour under the vine and under the fig tree"? This prophecy, then, clearly points out the duty of every lover of Christ. Think not that this duty belongs exclusively to the ministers of the Gospel (Noah Levings.) Behold a candlestick all of gold That by the candelabrum was symbolised the Israelitish community, the people of the theocracy, may be regarded as generally conceded. But Israel was itself a symbol and type; it was the visible manifestation of that invisible spiritual community, the Church of the living God, which embraces the faithful of all ages and places. But the light which the Church possesses is not from herself; it is light communicated and sustained by influences from above. Hence in the vision the lamps were supplied with oil, not by human ministration, but through channels and pipes from the olive trees which stood beside and were over the candelabrum. Oil is the proper symbol of the Holy Spirit's influence. This is the oil by which the Church is sustained, is made to shine, and is enabled to accomplish the work she has to do in the world. Apart from the Divine Spirit the Church is dark and cold and feeble; but through the visitation of the Spirit she is animated and invigorated, becomes luminous and glorious, and is crowned with success as she labours to erect God's temple on earth. They were taught by this vision not to be discouraged, for it was not by human might or power that the work was to be done, but by the Spirit of the Lord. Through His grace the light should be sustained in them; their hands should be strengthened for their work; and ere long they should see the consummation of that which had been so auspiciously begun. God sustains His Church by His grace. But this grace comes to men through certain appointed media. This was symbolised in the vision by the fruit-bearing branches of the olive trees, and by the conduits and pipes through which the oil was conveyed to the lamps. The branches represented the sacerdotal and civil authorities in Israel.(W. L. Alexander, D. D.) Homilist. I. AS A STUDENT OF THE DIVINE REVELATIONS. "I have looked, and behold a candle stick all of gold," etc. The ideal Church is all this. The candlestick may, I think, fairly represent the Bible, or God's special revelation to man: that is golden, that is luminous, that is supernaturally supplied with the oil of inspiration. In fact, in the passage the interpreting angel designates this, candlestick, not as the Church, but as the "word of the Lord unto Zerubbabel." I make two remarks concerning this revelation —1. It has in it sufficient to excite the inquiry of man as a student. "What are these, my lord?" What wonderful things are in this Bible! 2. It has an Interpreter that can satisfy man as a student. The angel to whom the prophet directed his inquiry promptly answered. The prophet here displays two of the leading attributes of a genuine student of the Divine —(1) Inquisitiveness. He inquires; and because he inquires he receives an answer. The Bible is an unmeaning book to the great mass of mankind, because they do not inquire into its significance. Truth is only got by genuine inquiry.(2) Ingenuousness. The first reply of the interpreting angel to the prophet was, "Knowest thou not what these things mean?" and he said, "No, my lord." At once he confesses his ignorance. The man who develops these two attributes in relation to God's Word has a Divine Interpreter at his side, namely, the Spirit of God, who will lead us into all knowledge. This passage sets man before us — II. AS A DOER OF THE DIVINE WILL Man has not only to study, but to work; not only to get Divine ideas, but to work them out. The work of the prophet was to convey a message from God to Zerubbabel, and the message he conveyed was a message to world. Man is to be a "Worker together" with God. I offer two remarks concerning man as a worker out of the Divine will 1. That though his difficulties may appear great, his resources are infinite. Zerubbabel, in rebuilding the temple, had enormous difficulties. Those difficulties hovered before him as mountains. But great as they were, he was assured that he had resources more than equal to the task. "Not by might, nor by power, but by My Spirit, saith the Lord of hosts." 2. That though his efforts may seem feeble, his success will be inevitable.(1) The feebleness of human efforts is here implied. (a) (b) (c) (Homilist.) 2. The Church is a light giver, because its power to give light is sustained from a source outside itself. The life of the Church of God is not self-sustaining. Gad is the sustaining power by which the Church is kept alive, and only as she is supplied from Him with the holy off of the Divine Spirit can she give out that light which is the life of men. The most perfect machinery without this life-sustaining force is useless to accomplish the Divine purpose "of making the Church a blessing to the world. This mysterious living principle is due to a life at the back of all that is apprehended by the senses, a life which some call "the efficient cause," but which we think it more reasonable to call the "living God." 3. Because of this all-sufficient source of life we are assured that small beginnings in the kingdom of God will issue in great results. There is no such thing in nature as instantaneous result. The blade comes before the ear. The law of the spiritual kingdom is to begin with the small and end with the great. Connection with the source of life ensures growth unto perfection. (Outlines by a London Minister.) 2. The ministry appointed of Christ for the direction, edification, and comfort of the Church are here represented by the candlestick, who should be pure, that they may be precious in His sight as gold, and who ought to shine by purity and holiness of life, and be instrumental in making the Church a shining light in a dark world. 3. The bowl upon the top of the candlestick which immediately receives the oil doth fitly represent Christ as Mediator, the head and storehouse of the Church, to whom is intrusted all fulness of gifts and graces for the Church's behoof. 4. The variety and sufficiency of gifts communicate by Christ, for the good and salvation of the Church is represented by seven lamps, all tending one common end of burning and shining. 5. The way of deriving grace from Christ to His servants, by ordained and sanctified means, especially by His covenant; our dependence, and the bands of communion betwixt Him and His people, is represented by seven pipes going betwixt the bowl and the lamps. (George Hutcheson.) (F. B. Meyer, B. A.) 4440 fig-tree The Right of Entry A vision of Judgement and Cleansing Change of Raiment Home Occupations and Travels in England and Wales. Some Helps to Mourning How to Make Use of Christ, as Truth, for Comfort, when Truth is Oppressed and Born Down. The Sum and Substance of all Theology Annunciation of the Birth of Jesus. Concerning Worship. Blessed are the Poor in Spirit Thoughts Upon the Appearance of Christ the Sun of Righteousness, or the Beatifick vision. Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety. Its Meaning How Christ is Made Use of for Justification as a Way. The Covenant of Works Zechariah |
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