1 I lifted up mine eyes again, and looked, and behold [take note] a man with a measuring line in his hand.

Israel and Jerusalem are signs which every true son of God has observed with the greatest interest.


..."chebel" is used in Scripture In the sense of measuring on for punishment (2 Sam. 8:2. Amos 7: 8, 17). In the former place David measured the Moabites, some for death and others for slavery. This has been the lot of Israel at the hands of the Gentiies throughout the ages

The Christadelphian Expositor

2 Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.

The extent as well as the duration of Israel's affliction is limited. No matter how men might try they will never destroy the Jew.

I will not make a full end of thee: but I will correct thee in measure - Jer 30: 11.

The Christadelphian Expositor

He saw a man with a measuring line in his hand, who told him he was going to measure the length and breadth of Jerusalem. He saw by this that there were measurements, and that the fortunes of the city were not abandoned to accident or caprice. He was told what the line of Jerusalem's humiliation extended to; but he was not informed of the number of the years that humiliation should continue.

Zechariah was told what the line was for, but he was not informed of the details of the measurements. These details were reserved by the Father, to be communicated afterwards to the Anointed Jesus, that he might send and "indicate them by sign," represent them symbolically, to his servant John. The apocalypse, however, to which the "measuring line" extended, was communicated to Zechariah.

4 And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:

Run, speak to this young man

To the man of v,l, calling upon him to cease measuring, for the time of blessing had come. A

sense of urgency is suggested by the word "run." He was to hasten to limit the measuring of persecution.

There was a partial fulfilment of that in the prophet's day, as both Zechariah and Haggai had revealed that the time of blessing had come (being strong in faith and rebuilding the temple); but the fulness of the vision awaits the future.

The Christadelphian Expositor

5 For I, saith Yahweh, will be unto her a wall of fire round about, and will be the glory in the midst of her.

He was told these words, 

"Jerusalem shall be inhabited as towns without walls, for the multitude of men and cattle therein:" 

and the reason given why it should be so secure in such a country was,

"Because, saith Yahweh, I will be unto her a Wall of Fire (the Jasper - wall of Apoc. 21:12,14,18) round about her, and will be the Glory (the Jasper - stone, clear as crystal - ver. 11) in the midst of her."

He perceived from this, as we may also perceive, that Yahweh would appear in Jerusalem at the end of the measuring line. He found also, by attending to the words spoken, that when He should be therein apocalypsed or unveiled, he will make a proclamation to the Israelites dwelling in the countries north of Jerusalem, called "the Land of the North," the territory under the dominion of Gog, the then Head of the Little Horn Babylon of our future.

Eureka 1.1.5.

12 And Yahweh shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.

"After the glory" is apocalypsed in Jerusalem, in other words, after Messiah effects his entrance into Jerusalem, the work begins that is to result in removing the veil from the mind of lsrael with respect to Jesus; in their restoration to Palestine; in the subjugation of the nations; and their subsequent enlightenment.

When this work is accomplished the apocalyptic millenary is introduced, in which the things expressed in the following words of Zechariah become the order of the times...

Eureka 1.1.5.

Who is the Prince?

This is a question which deepens in interest because He is introduced to our notice in such an abrupt manner, apparently without one word of explanation or comment, and without any previous description by which he may be identified, as though the Prophet took for granted that his hearers knew all about Him. Particularly is it important to notice those statements which refer to the Holy Oblation and the " possession " of the Prince in

the land. Thus we read :

And (a portion) for the Prince. (Chap. XLV. 7.) In the land shall be his possession in Israel (verse 8). And it shall be the Prince's part to give burnt offerings (verse 17). The Prince shall enter by the way of the porch of the gate. (Chap. XLVI. 2.) And the residue shall be for the Prince. (Chap, XLVIIL 21.) These extracts serve to show how briefly and curiously The Prince is introduced to our notice and we assume that evidence exists elsewhere for his identification.

Further, respecting an offering which is to be made for the prince, we read :

By the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer of five and twenty thousand reeds in breadth, and in length as one of the other parts, from the east side unto the west side : and the sanctuary shall be in the midst of it. (Chap, XLVIII. 8.)

The meaning of this verse will be understood by referring to the map of the " Holy Oblation," Plate XIV., page 144, which exhibits the detailed division of the Lord's portion. The " portion " as a whole extends across the land from the Mediterranean sea-board to its eastern limits, and, as above stated, is 25,000 reeds wide, that is about fifty miles.

This portion occupies a central position with twelve other parallel tribal allocations or cantonments, which likewise extend from east to west across the land (Chap, XLVIII. 1-28). The specified sub-divisions of the oblation do not detract from its general title of " the Holy Oblation."

The whole oblation appears to belong to the Prince, although to a part of it is assigned special use. Thus we read ;

Moreover from the possession of the Levites, and from the possession of the city in the midst, which is the Prince's, between the border of Judah and the border of Benjamin, shall be for the Prince. (Ibid. v. 22.)

So the holy square is the prince's as well as " the residue " ; and this oblation is Yahweh's portion. Now, the prophet Zechariah testified concerning the restoration that:

The Lord shall inherit Judah, HIS PORTION in the Holy Land. (Chap. 2: 12.)

Here it may be asked, How is the LORD to inherit a " portion in the Holy Land" ? If by the word " LORD " in this passage, we are to understand the Increate Deity, we are placed in difficulty; but if we understand that the Increate Deity is manifest in His Son, and that His Son is heir to the land, the difficulty is removed.

The Temple of Ezekiel's prophecy 5.2.10.

13 Be silent, O all flesh, before Yahweh: for he is raised up out of his holy habitation.