I LOOKED AGAIN—and there before me was a flying scroll! 2He asked me, “What do you see?” I answered, “I see a flying scroll, thirty feet long and fifteen feet wide.”
3And he said to me, “This is the curse that is going out over the whole land; for according to what it says on one side, every thief will be banished, and according to what it says on the other, everyone who swears falsely will be banished. 4The LORD Almighty declares, ‘I will send it out, and it will enter the house of the thief and the house of him who swears falsely by my name. It will remain in his house and destroy it, both its timbers and its stones.’ ”
Original Meaning
THE VISION OF the flying scroll continues the trend established in the vision of the olive trees (ch. 4) of addressing issues within the community in the Persian province of Yehud. But in contrast to the previous vision, this vision along with the one that follows (5:5–11) moves from the issue of leadership to that of purity within the community.1
This call to purity highlights two fundamental aspects of loyalty in the covenant tradition of Israel: the command to love the Lord with all one’s heart, soul, and mind, represented by the first set of commandments (Ex. 20:1–11; Deut. 5:6–15), and to love one’s neighbor as oneself, represented by the second set of commandments (Ex. 20:8–17; Deut. 5:12–21).2 In the visions of Zechariah 5, these two foundational relationships are covered in reverse order.3
This focus on the covenant base of Israel reflects influences both inside and outside the Jewish community. (1) It is known that Darius encouraged the documenting of legal traditions among the various people groups of his empire.4 Zechariah’s vision of a scroll hovering over the land with its allusions to Israel’s ancient covenant documents identifies the Torah as the legal corpus of Yehud.5 This reflects the great concern in the Persian period for religious education.6 (2) Severe economic conditions in Yehud in the early Persian period contributed to social injustice as people, desperate for subsistence, took extreme, even illicit measures to survive.7
The vision begins with the description of the scene by the prophet (5:1–2) before the angel provides an interpretation (5:3) and Yahweh, an oracle (5:4). In contrast to previous visions, this one has a negative thrust, warning the inhabitants of the land of God’s continuing commitment to the covenant principles outlined in the Mosaic law. Although the vision differs in form from the sermon recorded in chapters 7–8, it presents a similar theme.
Detailed Analysis
THE VISION OPENS with the autobiographical style typical of the night visions and utilizes the same expressions as in 1:18; 2:1: “I looked again—and there before me was . . .” (lit., “I lifted my eyes and I looked and behold . . .”; see also 5:9; 6:1). But then it follows the rhetoric of the vision in chapter 4 as an unnamed voice (most likely the angel of 4:1) asks, “What do you see?”—a question that provides an opportunity for the prophet to describe the flying scroll.
The scroll has several unusual features.8 (1) Its position is suspended above the earth (i.e., “flying”); a prophet would normally encounter a scroll in the hand of a reader or writer (cf. Jer. 36; Ezek. 2:9; 3:1–3). (2) This scroll is written on both sides.9 (3) Even more shocking are the proportions of this scroll: it is thirty by fifteen feet. Although scrolls in ancient times could approach thirty feet in length, they would never exceed one foot in width.
The first peculiarity (suspended above the earth) grants the scroll the ability to fulfill its purpose of judgment with swiftness while providing access to a large territory. The second oddity (double-sided) links this scroll to the foundational covenant document delivered to Moses on Mount Sinai, described in Exodus 32:15 as being written on both sides (employing the same Heb. idiom as in Zech. 5:3).10 The significance of the third irregularity (large size), however, has been more difficult to ascertain.
(1) Some see here the dimensions of a holy space or item. Leading candidates include the portico of Solomon’s temple (ʾulam; 1 Kings 6:3), the two cherubim on the ark of the covenant (6:23–26), the Holy Place in the tabernacle (Ex. 26), and the bronze altar of the temple (2 Chron. 4:2).11 Of these the first two are the strongest for they can be linked to the administration of justice: The portico was likely the place where priestly justice was administered (cf. Zech. 3:7; Joel 2:17),12 and the cherubim were the “winged guardians of the Mosaic tablets.”13 The fact that Solomon mentions a “curse” in the administration of justice in his dedication prayer for the first temple (1 Kings 8:31–32) makes the portico interpretation the most attractive of these options.14
(2) A second approach15 is that the dimensions signify the immensity of something associated with the scroll, either the “vast number of transgressions”16 of the people or the large territory over which it is dispatched.
(3) A third approach does not see significance in the large size but only in the relative size of the dimensions, arguing that the scroll was still rolled up and the Zech. 2:1 ratio (30 by 15 feet) signifies either the dimensions of the text that is showing (1–3 columns)17 or the length of scroll when unrolled and its diameter when rolled.18 The large size would make it possible for someone to read the text from a distance.19
The difficulty with approaches that link the scroll to a holy space or item is that there are no indications in this context that the scroll is to be connected to the temple.20 This attempt to read the night visions in light of the rebuilding project consistently distracts attention from the unique direction Zechariah takes in his message.21 The significance of the size is most likely a combination of the latter two approaches, signifying a scroll that displays a section of the law and is commensurate with the size of transgression and territory.
Therefore, the double-sided nature of the scroll identifies this image with the covenant law of Israel while the flight and dimensions of the scroll emphasize the efficacy and universality of these covenant demands. No one can plead ignorance as it hovers imposingly above the earth,22 and no one can escape its censure if its stipulations are disregarded.
The connection to the covenant base and its attendant legal demands is made clear in the explanation of the angel in Zech. 5:3. The angel identifies this scroll as “the curse” (haʿalah).23 This term is used in two ways in the Hebrew Bible.24 (1) It appears in covenant-making contexts and represents the consequence of violating covenant stipulations (Gen. 26:28; Deut. 29:11–20; Ezek. 16:59; 17:13). As God’s people enter into relationship, they pronounce a curse (oath) on themselves if they breach this relationship. (2) It is used in covenant-enforcement contexts, where an infraction has been committed but cannot be proven (Lev. 5:1; Num. 5:16–28; Judg. 17:2; 1 Kings 8:3; 2 Chron. 6:22; Prov. 29:24). The last resort to determine guilt or innocence was to put the one accused (whether known or not) under a curse. It is inappropriate to drive a wedge between these two uses in the Persian period context because the former provides a foundation for the latter, but it appears that the imagery used here reflects the more individualized sense because of the cases presented in verses 3–4.
The argument for a more individualized legal context is bolstered by the use of the Hebrew verb naqah (NIV “will be banished”) in Zech. 5:3. This term appears with haʿalah in Numbers 5:16–28 (cf. v. 19, 21).25 The sense of the word there is that the individual will be cleared or freed from the consequences of the violation. This is most likely the meaning of the word here and results in the following translation: “This is the curse that is going out over the face of all the earth, for everyone who steals, according to what is written on the one side, has been cleared, and everyone who swears, according to what is written on the other side, has been cleared” (trans. mine).26 The curse is going out because the guilty are going unpunished. The angel is declaring that the curse recited against the accused as the final step in the legal process will fulfill its purpose and bring destruction on those who are guilty. Although the scroll represents the entire law, for those who are disobedient it becomes the source of curse.
The two infractions highlighted in Zech. 5:3–4 (stealing and perjury) are closely related and probably represent two successive acts by the same individual who not only stole, but then perverted justice by swearing falsely in a legal trial.27 Although many have linked these infractions to the Decalogue (Ex. 20:7, 16; Deut. 5:11, 19), the source of this language is assuredly Leviticus 19:11–18 (esp. vv. 11–12),28 which concludes with the general call to “love your neighbor as yourself” (19:18) and confronts the issue of oppression of the poor and the needy (19:9–10, 15).29
As noted above, socioeconomic evidence from this period suggests economic conditions that were leaving the poor and needy vulnerable (see comments on Zech. 7:1–14; 8:14–23). Brazen violation of the legal corpus with crafty manipulation of the legal system are a destructive combination. The fact that the punishment involves the destruction of one’s house (5:4) suggests that the infractions are linked to the stealing of property, a key issue in the early Persian period as Jews returned to land once owned by their ancestors in the former kingdom of Judah.30
At the end of the vision and following the explanation of its elements, God’s voice breaks in through the speech style typical of a Hebrew prophet (“declares the LORD Almighty”).31 If there is any question about the source of this flying scroll, this is clarified in verse 4 when God announces: “I will send it out.” The efficacy of this curse is seen in the four verbs used in this verse: “send out,” “enter,” “remain,” “destroy.” The first two verbs are often used for opposite actions: What goes out eventually comes back in (cf. English, what goes up must come down).32
This “entering” is described as “remain,” a verb often translated as “spending the night” and associated with hospitality (e.g., Gen. 19:2; 24:23, 25). This verb is followed here by the preposition betok (“in the midst of”), a preposition that emphasizes location in the center of the object.33 This highlights the ability of this curse to enter into the private center of the violator’s home. The irony of this association is that this “guest,” allowed into the privacy of the home, will “destroy” (kalah). This final verb is often used for completing or finishing a project or activity (a temple, 2 Chron. 8:16; a speech, Gen. 17:22; a meal, 1 Kings 1:41) and, similar to the English idioms “finish someone off” or “bring an end to,” can be used for the totality of destruction.
These verbs denote God’s judgment directed at the “house” of the violator. “House” should be interpreted, at least on the first level, in literal terms, particularly because the sense of total destruction is emphasized by the reference to “timbers” and “stones,” the basic building materials for Jewish houses.34 However, it is possible that “house” here is functioning as a synecdoche,35 in which it represents the entire lifestyle of the violator.36
In sum, after a series of visions proclaiming promise to the Persian period community, this passage delivers a warning. It reminds those within the covenant community that they cannot ignore or abuse God’s covenant law and expect to escape discipline. Although granted a new start by Yahweh in this new phase of redemptive history, he continues to take sin seriously and demands covenant loyalty with one’s neighbor. This vision raises the profile of the law as the guide to life in covenant relationship. It especially reminds the Jewish community of their need to protect the weak and vulnerable by obeying the law and exercising justice in the courts.
Bridging Contexts
THE ROLE OF THE LAW. This vision of the flying scroll emphasizes the role of the law in the life of the early Persian period community. This is just the beginning of the struggle to place the law at the center of this community, a struggle reflected in the work of Ezra and Nehemiah (Ezra 7–10; Neh. 5, 8–10, 13). Such stress, however, on the law has often distanced Christian readers from these texts.
This alienation from the law within the Christian community has often been linked to Luther’s contrast of law and gospel in the Reformation period. In this theological configuration, Romans and Galatians are used to argue that the law stands in opposition to the gospel by encouraging an earlier generation to obtain salvation through obedience to its demands, which it cannot do. Thus, the law is relegated to the role of “schoolmaster” to reveal the need for Christ (Gal. 3:24).
Several references to the law in these New Testament letters, however, stand in contrast to this simplistic conclusion. The law is declared “good” in Romans 7:16, 22, 25 (cf. 7:7). Those who live by faith fulfill the law (3:31; 8:4), and the law Paul has in mind is clearly the Torah (7:7; 13:9). One must carefully differentiate between Paul’s use of law “to denote the status of the person who looks to the law, and therefore to works of law, as the way of justification and acceptance with God” and law as Torah or teaching.37 A closer look at several aspects of the Old Testament theology of law is instructive for interpreting the law in our contemporary context.
(1) A discussion of law must begin with orientation in covenant theology. The law was not an abstract list of behavioral patterns but rather core values defining a relationship. The foundation of this covenant relationship was clearly the redemptive work and character of Yahweh, who delivered Israel from slavery in Egypt (Ex. 20:1; Deut. 5:6; cf. Deut. 7:7–11). The people were invited to respond to this God of grace through relationships of fidelity, both with God (Ex. 20:3–11; Deut. 5:7–11) as well as with one’s neighbor (Ex. 20:12–17; Deut. 5:12–21). The blessings and curses found near the end of the law (Lev. 26; Deut. 27–28; cf. 30:1) are to be viewed not as rewards and punishments but as provision and discipline. Blessings represent the “life” (Deut. 4:1; 5:16, 33; 8:3; 32:46–47; Lev. 18:5; Neh. 9:29; Ezek. 20:11) that this relationship is to foster, and “curses” are signs of death that lie outside the relationship and function as signals for the people to return to God, who grants life. At the foundation of the law, therefore, is a covenant relationship of grace.
(2) The Old Testament theology of law is not only relational in orientation but also internal. The law was not merely to be an external code to be followed; rather, it was to become part of the inner fabric of one’s affections, as reflected in the following exhortations: “observe with all your heart” (Deut. 26:16); “take to heart” (32:46); “do not . . . let them slip from your heart” (4:9); “be on your hearts” (6:6).
(3) A third aspect of the Old Testament theology of law was that it was exemplary in character. The law provided guidance for a people living in a particular context at a particular time. Because of this, interpretation of law formed an important function for the leadership of Israel (see comments on Hag. 2:10–14), as they dispensed guidance for faithful worship and relationships: whether priest (Jer. 2:8; Hos. 4:6; Hag. 2:10–14), king (Deut. 17:18–20), prophet (Isa. 1:10; 5:24; Hos. 8:1), or sage (Jer. 8:8, 9; cf. Prov. 28:4, 7, 9; 29:18; 31:5).38
With these three theological principles in mind, it is not surprising that the prophets envision a future for the law in redemptive history. Prophets depict the law going forth from Jerusalem to the entire world, drawing humanity to its source (Isa. 2:1–5//Mic. 4:1–5; Isa. 42:4, 21; 51:4). They also describe a new covenant in which the law will finally reach its original destination as it is written on hearts renewed by the Spirit of God (Jer. 31:31–34; Ezek. 11:19–20; 36:26–27).
The New Testament bears witness to the fulfillment of this prophetic expectation as it celebrates the institution of the new covenant through Jesus Christ’s death on the cross. Paul speaks of letters written by the Spirit on hearts rather than on stone (2 Cor. 3:2–7) and of a circumcision of the heart by the Spirit, not by a written code (Rom. 2:29). The writer of Hebrews, citing Jeremiah 31, says that the new covenant means the old will become obsolete (Heb. 8:7–13; 10:15–18). These references, however, do not mean that the law will be disqualified; rather, the means by which the law will become a reality in the lives of the believers will be through the Spirit because of Christ’s mediation (Heb. 9:15).39
Zechariah 5:1–4 is an appropriate passage for believers today as they follow Christ, who asserted that he did not “come to abolish the Law or the Prophets” but “to fulfill them” (Matt. 5:17). Through his act of sacrifice, he fulfills the law for us and provides the resource for his community to express the law’s values in every generation. Empowered by the Spirit, we must replicate those values in our lives and communities so that “the true purpose of the law, namely, to lead man into a fruitful, abundant life of fellowship with God, will be fully realized.”40
Contemporary Significance
WORD OF GOD. The vision of the flying scroll communicated an important message to the Jewish community in Zechariah’s day, advocating the centrality of God’s law for them to seek covenant renewal. This message has enduring significance for the Christian community as we seek to embody individually and corporately the values of this ancient law. With the confidence that Christians now live in the new era of the Spirit, we must be a community transfixed by the law of Christ, which is being written on our hearts.
Communities that take seriously this message are those who hold the written Word of God in high regard within their corporate rhythms of fellowship and worship. This means regular preaching and teaching from the Scriptures, as was the practice of the ancient church, but also consistent reading from Old and New Testaments.
There are some who regard such respect for the Word as bibliolatry (worship of the written Word), but such need not be the case. The written Word was important to the Persian period community. When Ezra opened “the book” in Nehemiah 8:5–6, the community stood in reverence and gave praise to God. This is not worship of the written Word but praise of the God who revealed it to humanity. The Word was precious to this community because of its origin in God. So also in the New Testament Paul reminds young Timothy of the supremacy of the Scriptures in the practice of his ministry: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Tim. 3:16).
Zechariah 5:1–4, therefore, encourages Christian communities today to place the teaching and reading of Scriptures at the center of their communal life. It challenges several trends in contemporary church life. (1) There is a constant temptation today to build communities of faith without a strong foundation in the preaching, teaching, and reading of the Scriptures. Some of this can be attributed to a sincere passion to evangelize the unchurched by providing nonthreatening environments. There is a danger, however, in such ministry models to remove the scriptural underpinnings of a Christian community and to minimize the role of the written Word in young believers’ lives. It is important, therefore, for all ministry models to create appropriate venues for the community to encounter the Scriptures.
(2) Many evangelical traditions have not exploited the power of reading Scripture in the context of community. With the priority on preaching and teaching the written Word, communal reading of Scripture has been marginalized. Many contemporary Christian traditions regularly incorporate the reading of the Scriptures in their communal worship experiences. These traditions take their lead from the ancient tradition of the church, which has likely been influenced by Jewish tradition established at least by the Persian period.
For instance, Nehemiah 9 provides a model of Jewish worship in which the people “read from the Book of the Law of the LORD their God for a quarter of the day” (Neh. 9:3).41 The prayer that follows is filled with allusions to the early Scriptures of Israel, revealing the impact of these writings on the vocabulary of the community.42 Furthermore, the central feature of the Jewish festivals to this day is the reading of entire books of the Old Testament: at Passover (Song of Songs); Pentecost (Ruth); Ninth of Ab, that is, the destruction of Jerusalem (Lamentations); Tabernacles (Ecclesiastes); and Purim (Esther).43
In my ministry among college and seminary students I have tried to encourage the reading of large sections of Scripture as part of the regular rhythm of our life as a learning community. We have read such sections as Lamentations, Esther, Psalms 120–134 (Psalms of Ascent), Revelation, and the Gospel Passion narrative. My hope is that churches will set aside times throughout the year for special services of Scripture reading. This is one way to ensure that a Christian community remains a community of the Word.
(3) A third trend within the church today that presents a challenge to the priority of the Scriptures lies in the area of hermeneutics. Criticism of modern approaches to reality and truth by post-foundational figures has led to considerable hermeneutical suspicion and epistemological confusion. The admission that all human interpretation is ultimately perspectival has led to the conclusion that all truth is relative to the perception of the interpreter.44 The impact on the life of the church has been considerable, with loss of confidence in the Scriptures since they are often presented to Christians through interpreters (preachers and teachers).
These challenges, however, need not lead to a crisis of confidence in or a lack of attention to the Scriptures. The biblical record of God’s community consistently shows the importance of the written Word to God’s people during a premodern era. Rather, important perspectives can be gained from recent reflection on the present crisis in hermeneutics, which can provide a way ahead for interpreters and communities alike.
There has been much value in this epistemological shift as Christian preachers have been forced to face their limited perspective. This reevaluation of Christian hermeneutics has encouraged greater humility and care in interpreting Scripture. Christian interpreters must approach the text with far more humility, recognizing their dependence on God to grasp its ancient meaning and discover creative significance for contemporary audiences. Because of the role of the interpreter in interpretation, Christian students of the Bible must place great priority on what they bring to the text, not only retaining a healthy suspicion of their presuppositions but also attending to their experience with God and humanity. Finally, since all interpreters are situated within community, it is important to draw on the resources of that community and to be informed by the breadth of perspective that only a community can bring to the text.45
Discipline of God. Zechariah 5:1–4 takes the prophet in a new direction. Here we see the flip side of God’s covenant zeal: his zealous protection of his righteous standards and the people they were designed to protect. Hebrews 12:4–11 makes it clear that in the life of faith, God continues to discipline his people in order to purify them. Sometimes he must shout to us through the circumstances of our lives in order to awaken us from our rebellious slumber.
This does not mean that every difficulty that enters into our lives is necessarily God’s discipline. Suffering and pain can have many causes and serve many purposes, only one of which is discipline of sin. But when we do experience difficulty, we must take this time to reflect on our walk with God. James encourages this while instructing on how to deal with sickness within the church. Those who are sick are to confess their sins to one another when requesting anointing from the elders (James 5:14–20). This shows the importance of the community in the discipline of God; a community of accountability is a means of God’s grace.
The Psalter provides excellent models of prayers appropriate for reflection on sin in our lives. Psalm 139 is a cry to God to search the believer for “any offensive way.” Psalm 51 moves to the next step when sin has been identified, providing a model for confessing sin to God. Finally, Psalm 32 is a model for giving thanksgiving for the forgiveness of sin. Such a progression of expressions to God should become a regular rhythm within the community of faith as a whole, not only for sin within individual lives but also within whole communities.
Sin of the community. Zechariah 5:1–4 is addressed to the specific issue of disobedience to the second part of Israel’s covenant foundation, that is, love of one’s neighbor. The key issue is not merely the violation of a specific sin (stealing) but also the perversion of justice in order to escape punishment for that sin (swearing falsely).
Today we encounter this vision afresh through Christ’s call to “love your neighbor as yourself.” We must resist the temptation to “spiritualize” away this vision; instead, we must examine the ways in which we have “stolen” from our fellow human beings and then perverted justice to escape punishment. This could be through active exploitation of the economic system (avoiding taxes, abusing welfare, underpaying employees, fudging expense accounts) or through passive perversion (ignoring poverty, silencing minorities). The gospel has implications for our economic life as well as for our prayer life; it has both a sociological and an individual dimension.
In a recent address to the American Academy of Religion, a famous African-American theologian identified what he dubbed “the great sin of theology.”46 That sin he named as “silence”: silence at the various forms of oppression and evil in society. The risks for those who speak out are always high, whether they be Dietrich Bonhoeffer or Martin Luther King, but theologians must take seriously their call to confront the sin of their generation.
For many Christians, the first step towards responding to Zech. 5:1–4 is a deep reflection on the ways in which our communities have manipulated the economic systems of society for their own benefit. Such reflection must lead to confession of those sins individually and corporately. But there is another step, as the forgiven psalmist says in Psalm 32:8: “I will instruct you and teach you in the way you should go” (italics added). Believers need to step out in faith and become agents of transformation within their communities—not only speaking for those who have lost hope but also acting in Christ’s name to alleviate their suffering.