Zechariah 3:10

Under the vine and under the fig tree

Messiah’s times

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.)

The times of Gospel peace

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 stone with seven eyes

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; Psalms 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. 15:3). “He that formed the eye, shall He not see?” (Psalms 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.)