L. M. Grant.
Table of Contents
General Introduction
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Comments on the book of Obadiah Comments on the book of Jonah Chapter 1. Disobedience of God’s Servant Chapter 2. Jonah’s Prayer and its Answer Chapter 3. Jonah Preaches; Nineveh Repents Chapter 4. Jonah’s Anger Required Rebuke Comments on the book of Micah Chapter 1. Destruction in Israel and Judah Chapter 2. Greed and its Schemes Chapter 3. Rulers, Prophets and Priests Chapter 4. Kind Promise to the Undeserving Chapter 5. The King Born in Bethlehem Chapter 6. Further Exposure of Guilt Chapter 7. Final Exposure; Confidence Comments on the book of Nahum Chapter 1. The Awesome Glory of God Chapter 2. Nineveh Totally Overthrown Chapter 3. Nineveh’s Final Destruction Comments on the book of Habakkuk Chapter 1. God’s Punishment of Judah Chapter 2. Final Victory: Glory of the LORD Chapter 3. God’s Great Victory |
Comments on the book of Zephaniah Chapter 1. God’s Hand Stretched Out Chapter 2. A Plea to Unitedly Face the Truth Chapter 3. No Favoritism for Jerusalem Comments on the book of Haggai Chapter 1. The First Words of the LORD Chapter 2. The Encouragement of God Comments on the book of Zechariah Chapter 1. The First Two Visions Chapter 2. The Third Vision Chapter 3. The Fourth Vision Chapter 4. The Fifth Vision Chapter 5. The Sixth and Seventh Visions Chapter 6. The Final Vision Chapter 7. Their Fasting Was Selfish Chapter 8. All Depends on God’s Faithfulness Chapter 9. Judgment of the Nations Chapter 10. All 12 Tribes to be Blessed Chapter 11. Still Many Judgments for Sins Chapter 12. Jerusalem Judged and Defeated Chapter 13. The Land Cleansed in Judgment Chapter 14. Final Destruction and Reign Comments on the book of Malachi Chapter 1. Priests Particularly Reproved Chapter 2. Priests Contrasted to Levi Chapter 3. God’s Messenger to be Sent Chapter 4. Contrasting Consequences |
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General Introduction
Believers Bookshelf, USA is pleased to present this second and final book in the series by Leslie M. Grant on the so-called Minor Prophets, beginning with Hosea and ending with Malachi. The first book in this series also includes a commentary on Daniel.
This term minor is used for these prophets because their books are all short, the longest in chapters being a tie between Hosea and Zechariah. When this is compared to the long books of Isaiah, Jeremiah and Ezekiel—commentaries by Leslie Grant also published by Believers Bookshelf in recent years on these books—one can see why this perhaps unfortunate term “minor” has been used.
Although much of what these prophets say apply mainly to Israel and surrounding nations in their turning from God, we would lose much by not studying these books. Brother Leslie writes in proportion to how he believes these prophecies affect us or give us important under standing of prophetic events, most still future. Thus Zechariah takes by far the most pages in this book.
With permission from Thomas Nelson, Inc., most of the verses are quoted from the New King James Version because of its clarity in reading, its soundness to the Greek (in most cases) and because it is less likely to offend those who have been brought up reading the beloved King James Version. Where greater accuracy is needed, quota tions are from the little known but very helpful New Translation by J.N. Darby, renowned by biblical scholars for its fidelity to the Greek and Hebrew. When italics are used in quotations, they have been added by the author for emphasis.
Editing has been done as needed by those on the Believers Bookshelf Council.
The Believers Bookshelf, USA staff and Council, 2009.
Comments on the Book of Obadiah
Foreword
The name of this favored prophet is most attractive, for it means “servant of Jehovah.” Every believer has title to the same name, yet how weak is our response to the grace that has so greatly blessed us. There have been specula tions as to Obadiah’s roots and history, but Scripture leaves these matters unresolved, so speculation is useless.
This one-chapter prophecy is particularly that of the judgment of Edom, the nation springing from Esau, the elder brother of Jacob. Yet this is a long-range prophecy, for the judgment looks on to “the day of the LORD,” which will come only after the Church is raptured to heaven and the Great Tribulation is introduced. In fact, Obadiah appears to be one of the earliest prophets. Jeremiah 49:7 22 indicates that either Jeremiah learned from Obadiah or that Obadiah learned from Jeremiah as to the judgment of Edom. Critics widely differ in dating the book, suggesting its date between about 840 and 580 BC. The exact date is of little consequence.
Edom has not been a nation for many years, and we do not know where to even look for such a nation, but when the time comes, God will bring her out from among the nations and carry out His purposes concerning her.
Edom’s Shame and Ruin (vv. 1-9)
This book is called “the vision of Obadiah” (v. 1), indi cating that the prophet was enabled by the Spirit of God to feel in his own soul something of the pain and sorrow of which he prophesied concerning Edom. “Arise, and let us rise up against her for battle.” Though once Edom had been a great nation, yet now God has made her small among the nations, so that she was despised (v. 2). Edom was small when Obadiah wrote, but now is unknown completely. This is because the pride of Edom’s heart had deceived him. The people thought they were secure when dwelling in the clefts of the rock, confident that they would not be brought down (v. 3). Yet even if he dwelt among the stars, God would bring him down to the ground (v. 4).
He is questioned, if thieves or robbers came by night, would they not steal only till they had enough? Or if they gathered grapes, would they not leave some? But Edom would not be spared at all, for her character was no better than that of thieves and robbers (vv. 5-9).
Edom’s Guilty Treatment of Israel (vv. 10-16)
Though Edom cannot be distinguished as a nation today, yet God remembers their violence toward their brother Jacob, and this section keeps this fact in mind. She at one time had shared with other nations in casting lots in refer ence to taking control in Jerusalem. They had also rejoiced over the calamity of Jacob in the day of their destruction, speaking proudly against Judah in the day of their distress. God accuses them also of entering into the gate of His people in the day of their ruin, gladly observing their misfortune in the day of calamity. Their negative attitude is also criticized in doing nothing for Israel’s protection in the day of her destruction (vv. 10-13).
Also, Edom is told that she as a nation ought not to have “stood at the crossroads to cut off those among them” [Israel] “who escaped,” nor to have delivered up Israel’s remnant in the day of distress. “For the day of the LORD upon all the nations is near; as you have done, it shall be done to you; your reprisal shall return upon your own head” (v. 15).
As Edom had become drunk on the mountain of God’s holiness (Mount Zion), showing dishonor toward the Lord of glory in the place of His high exaltation, so God would answer this by making the nations drink as it were the blood of Edom continually, “and ... be as though they had never been” (v. 16). God knows how to recompense men in a way they had not expected.
The Triumph of the Grace of God (vv. 17-21)
In common with other prophets, Obadiah concludes his vision with a lovely description of the way in which God triumphs over all the guilt and sinfulness of mankind. There will be great blessing for Israel as the Millennium bears witness to the wonder of the grace of God being revealed in marvelous perfection to those who have proven of such grace and kindness. Mount Zion (meaning “sunny”) will be the center of that great deliverance, and there the house of Jacob will be seen to “possess their possessions” (v. 17) in the Millennium. Today, those of us who are saved and thus part of the Assembly need to also “possess our possessions” as God has blessed us with “every spiritual blessing in the heavenlies in Christ” (Eph.1:3-14 JND). Let us lay hold of them by faith!
“The house of Jacob shall be a fire, and the house of Joseph a flame.” Esau will be then seen as stubble, which the flame will consume. In fact, the Lord has said that none of the house of Esau will remain (v. 18). “The South shall possess the mountains of Esau, and the lowlands shall possess Philistia. They shall possess the fields of Ephraim and the fields of Samaria. Benjamin shall possess Gilead” (v. 19).
Then we are told, “The captives of this host of the chil dren of Israel shall possess the land of the Canaanites as far as Zarephath. The captives of Jerusalem who are in Sepharad shall possess the cities of the South” (v. 20). Every enemy is thus seen to be subdued before the govern ing hand of God. “Then saviors shall come to Mount Zion to judge the mountains” [the highest authorities] “of Esau, and the kingdom shall be the LORD’S” (v. 21). Thus millen nial blessing for all of Israel is introduced by the living God. Her enemies will be defeated, and this is witnessed then by multitudes. Blessed anticipation!
Comments on the book of JONAH
Foreword
Jonah’s name means “dove.” He evidently wrote this book himself, though it is not to his credit, but rather illus trates the fact that all glory belongs to God. In this book His name is magnified above all others. God’s dealings with His servant takes precedence over every other matter in this interesting book. Since in one way or the other we all are servants of the Lord, we need to pay careful atten tion to these dealings of our Lord. We cannot hide from Him!
We know very little of Jonah’s previous history, for the book begins with a message from God to Jonah, only called “the son of Amittai,” whose name means “the truth of the Lord.” His only other reference is in 2 Kings 14:25 where we are told his city of birth was Gath Hepher in the tribe of Zebulun. He probably wrote in the mid to late 700s BC.
Chapter 1
Disobedience of God’s Servant and Its Result
The book begins with Jonah simply being told to, “Arise, go to Nineveh, that great city, and cry out against it; for their wickedness has come up before Me” (v. 2). Nineveh was the capital of Assyria, east of Israel, and if Jonah had just stayed where he was, he would be disobe dient to the Lord, but he decided to go west, still farther away from the city Nineveh. His intention was to flee “from the presence of the LORD” (v. 3). But God knew how to deal with His servant, as He does with all of us.
When Jonah paid his fare to go by ship in the opposite direction, the Lord sent a great storm that caused conster nation among the sailors (v. 4). But Jonah did not share their fear, for he was asleep in the hold of the ship (v. 5). The captain woke him up, urging him to call upon his God (v. 6), and only after this did they learn that Jonah was a servant of the Lord, the God of heaven and earth (vv. 7-9).
In regard to such a storm raging, God made it clear that Jonah was responsible, and Jonah confessed to them his disobedience to God (v. 10). They asked him what they should do to him, that the sea might become calm. Jonah knew the answer and told them to throw him overboard (vv. 11-12). In spite of this they still rowed desperately with the intention of reaching land, but without effect (v. 13).
Finally, they followed his advice and threw him into the sea, but not without first praying to the Lord that He would not count them guilty of Jonah’s blood. But when finally they threw him into the sea, the storm stopped (vv. 14-15). Of course this had striking effect on the sailors, and in fear of the Lord they offered a sacrifice to Him, and made vows (v. 16). We may wonder what those vows were and whether they actually kept them. At least they knew something of the Lord and feared Him!
But as to Jonah, the Lord had appointed or prepared a great fish to swallow the prophet (v. 17). There are those who protest that even a whale could not swallow a man, but it is not said “a whale.” But whatever kind of fish it was, there was a definite miracle in that its stomach had the necessary environment to sustain, not digest, life. There was the necessary oxygen by which Jonah could breathe, for he remained in the belly of the fish three days and three nights. Is this possible? Yes, for it took place. As to other confirmation, there is a record of a man being swallowed by a great fish which was soon caught and killed, and the man was found alive in its inwards. Yet, we should not need such confirmation, for the Word of the Lord is final and perfectly dependable.
Chapter 2
Jonah’s Prayer and Its Answer
Jonah prayed to the Lord, evidently realizing that he was in the stomach of a large fish, and in praying it appears that he was confident of the Lord’s answer. He considered that he was in the depths of Sheol, that is, the unseen condition of one who has died and is buried. He knew he had been thrown into the sea, with its breakers and its billows encompassing him (vv. 3-9).
In this prayer he expressed that he was expelled from God’s sight. He thought then of looking toward God’s holy temple. Though engulfed by water and with weeds wrapped around his head, he was sufficiently conscious to consider that God had brought up his life from the pit. At the very time he was fainting away, he remembered the Lord. Of course it was the Lord who had put this into his memory.
He even remembered that those who regard idols are forsaking any hope of recovery, but he would sacrifice to God with the voice of thanksgiving, a very unlikely atti tude when he was still in a condition of helpless need. But it is a lesson for us when torn by trouble. It is actually a beautiful answer to whatever trials may face us. For the God who has so blessed us in the past will not fail in any matter that faces us. Jonah even said that what he had vowed he would pay, and adds, “Salvation is of the LORD” (v. 9).
Such faith as this had its immediate reward. The Lord “spoke to” or “commanded” the fish to vomit Jonah, not into the water, but onto the dry land (v. 10). This was just as remarkable a miracle as was Jonah’s survival in the stomach of the fish. It also shows that even animals can hear and then obey the Lord’s commands! Jonah learned that lesson also.
Chapter 3
Jonah Preaches; Nineveh Repents
Jonah evidently returned home after his experience in the stomach of the fish, and then God gave him a second message similar to the first, to “go to Nineveh ... and preach to it the message that I tell you” (v. 2). This time he did not try to avoid going to Nineveh, which was a great city such as required three days to walk through it. He entered the city about a day’s walk and cried out that the city would be overthrown in 40 days (v. 4). The voice of one man, and he a foreigner to Nineveh, had the effect that no doubt Jonah expected, for he knew that God was giving a warning to the city with the object of producing repen tance.
The people of the city took to heart the message, for it was evident that God was giving them time to repent. Indeed, the number 40 commonly refers to a time of testing. If the Lord was going to destroy the city, He could have done so without such a warning, but the people knew the warning came from God, and took it to heart to such a degree that they called a fast, putting on sackcloth (v. 5). When the word reached the king of Nineveh, he too took off his robe and covered himself with sackcloth, sitting on ashes—a clear sign of repentance (v. 6). Also, he issued a proclamation that both men and beasts were to refrain from even eating and drinking, but be covered with sack cloth, with men calling on God in confession of their guilt (vv. 7-9).
Thus, they paid attention to the warning. When God’s warning produced such results, God would certainly not ignore this, as Jonah knew would be the case. Thus, at this time we are told, “God relented from the disaster that He had said He would bring upon them” (v. 10). For the time being, the judgment was delayed, though God eventually did overthrow the city. So the prophecy was true, though its fulfillment was delayed for some years. Thus, mercy rejoices over judgment.
Chapter 4
Jonah’s Anger Required Rebuke
Jonah ought to have been thankful to the Lord that his prophesying was the occasion of Nineveh’s repentance, but it seems strange that rather he was angry because Nineveh had repented (v. 1). He certainly did not share God’s thoughts. Instead, he prayed in anger to the Lord, justifying himself in fleeing earlier, because he knew that God was gracious and compassionate, slow to anger and abundant in loving-kindness. He argued that he knew that God would relent from doing harm (v. 2).
Why was Jonah so foolish? He possibly was jealous of his reputation as a prophet, because his words had not come to pass. He even asked the Lord to take away his life (v. 3). How grossly self-centered this was! The Lord asked him again, “Is it right for you to be angry” (v. 4)? Jonah did not answer this question.
Evidently Jonah was still hopeful that Nineveh would suffer some calamity, so he went out and sat down east of the city and made a shelter for himself to apparently wait out the forty days he had prophesied (v. 5). Interestingly, the Lord prepared a plant to grow up and to become a welcome shade to Jonah, which pleased Jonah (v. 6). But not for long, for God prepared a worm to damage the plant so that it withered (v. 7). Soon a scorching sun and proba bly very hot east wind made Jonah faint, so that he appealed to the Lord again, angrily asking that he might die (v. 8). This time, when God asked him if he had good reason to be angry, he answered, “It is right for me to be angry, even to death” (v. 9).
But Jonah himself records that God had the last word. He told the selfish prophet that he had compassion on the gourd, which both came up and perished overnight, so should God not have compassion on so large a city, which included 120,000 persons who did not know their right hand from the left (that is, young children), as well as a large number of animals, who were certainly not guilty of sin (vv. 10-11). Was Jonah not thankful for these at least being spared?
Comments on the book of MICAH
Foreword
Micah, whose name means “who is like the Lord?” was an inhabitant of Judah and prophesied during the reigns of three kings of Judah—Jotham, Ahaz and Hezekiah (v. 1). This dates the book as between 690 and 740 BC. He thus was a contemporary of Isaiah, Hosea and Amos. It gives the prophecies he saw concerning Samaria and Jerusalem.
The book may be divided into three major sections, each beginning with the plea to “hear” (Chapters 1:2; 3:1 and 5:1). The exposure of Israel’s sin and disobedience is just as decided as in other books, and the eventual restoration and blessing of that nation is also just as decided as other prophecies declare.
Chapter 1
Destruction Both in Israel and Judah
Micah begins with a striking appeal to all the nations of the earth to allow the Lord God to be a witness against the self-will and rebellion of which they are guilty. For God speaks from His holy temple and from heaven itself (v. 2). In fact, He is coming forth “out of His place,” which looks on, not to His coming in grace as He did as recorded in Matthew’s Gospel, but as He will at the time of the Great Tribulation, treading on the high places of the earth (v. 3). “The mountains will melt under Him,” that is, the highest human authorities will be totally subdued. But also, “the valleys will split,” indicating that those of lowly character will not escape (v. 4).
“All this is for the transgression of Jacob and for the sins of the house of Israel” (v. 5). The rebellion of Jacob was seen in the guilt of Samaria. And Judah had turned Jerusalem into a mere “high place,” that is, a place of idol worship. But God would make Samaria “a heap of ruins.” Her faulty foundations would be exposed and all her idols smashed (vv. 6-7). What appeared to be gain would be burned with fire, her images demolished, for they were collected from a harlot’s earnings and would have no better results.
For this reason the prophet would lament and wail, go barefoot and naked, comparing himself to jackals and ostriches (v. 8). The wound of the people was incurable, its evil coming to Judah and reaching the gate of Jerusalem. “Tell it not in Gath,” a city of the Philistines. Rather than weeping, they are told, “at Beth Aphrah roll yourself in the dust” (v. 10). The inhabitant of Shaphir is told to go on its way in shameful nakedness, and those of Zaanan would not escape. No support would be left for the inhabitant of Beth Ezel (v. 11), and those of Maroth would become weak in waiting for some good to come. Why? Because a calamity has come down “from the LORD to the gate of Jerusalem” (v. 12).
Because the inhabitant of Lachish was “the beginning of sin to the daughter of Zion”—influencing Zion to rebel— she would harness chariots to swift horses and give gifts on behalf of Moresheth Gath (vv. 13-14). This seems diffi cult to understand, but God has good reason for all He says. “The houses of Achzib will be a lie to the kings of Israel,” for they would be easily deceived because of their sinful condition. More than that, God would bring on them one who would take possession, that is, one who brings them into captivity, which Babylon did. The glory of Israel would enter into Adullam, which means “a testimony to them,” for their captivity would certainly testify to their disobedience to God.
“Make yourself bald and cut off your hair” (v. 16). This was to be a testimony to God’s wisdom in allowing the people to go into captivity. Sad indeed is such a history!
Chapter 2
Greed and Its Schemes
In contrast to the Lord giving restful sleep to His saints, there were those in Israel who spent their nights scheming to gain the property of others—their fields, their houses or other inheritances. This was such evil in the eyes of the Lord that He was planning in return a calamity that would be a painful yoke on their necks, so that they would not continue to walk haughtily. A bitter lamentation would take the place of their accustomed pride, their language being “We are completely destroyed” (vv. 1-4).
They will realize too that it is God who is dealing with them. “He has changed the heritage” [or, portion] “of my people; how He has removed it from me!” They will find that God can treat them in the same manner in which they had treated their neighbors. He can even allow turncoats or apostates to take possession of their fields. Therefore they would have no one to measure out to them even a fair return for their expenses. The assembly of the Lord would not be a court of appeal for them (v. 5).
“Do not prattle” was said to those who prophesy. People like to be contrary. But he refuses their counsel. For if the prophet would not speak out for God, reproaches will con tinue. If God was honored, He would see fit to turn away reproach from the people. Evidently people were asking, “Is the Spirit of the LORD restricted?” They would like the Lord to be patient enough to ignore their evil. But His words only do good to one who walks uprightly (vv. 6-7).
Yet even at that time, God’s people had arisen as an enemy! They were guilty of even stripping the clothing from unsuspecting passers-by. They would evict women from their houses and leave their children bereft of good (vv. 8-9). “Arise and depart, for this is not your rest.” Why? Because of uncleanness that brings on destruction (v. 10). A man deceived by a false spirit may tell lies, claiming to be speaking concerning wine and liquor, and would be accepted by the people as spokesman.
God tells Jacob that He will assemble the remnant of Jacob or Israel, like sheep in the fold or like a flock in the midst of the pasture. He would not be like the false shep herds, but will truly care for the remnant of Israel. They would be noisy because of their large number. This refers to Israel’s future restoration, and Christ is the One who breaks open the gate and who will go before them. He is the King and their Lord (vv. 11-13).
Chapter 3
Rulers, Prophets and Priests Exposed
After the brief assurance of Israel’s future blessing, the prophet Micah returns to the sad message of reproof on account of Israel’s many sins, led by their rulers, false prophets and priests. The rulers are accused of hating good and loving evil, virtually eating the flesh of God’s people, stripping off their skin, breaking their bones and chopping them up as though for meat in a kettle (vv. 1-3). Of course this is figurative language, but it reveals the cold-hearted animosity of these men who ought to be shepherds caring for the flock. Then they would cry out to the Lord, appar ently expecting Him to answer their deceitful prayers. “But He will not hear them; He will even hide His face from them at that time” (v. 4). Why? “Because they have been evil in their deeds!”
Verse 5 is the Lord’s word concerning the prophets who prophesy falsely, who lead the people astray. They cry “Peace,” but have no feeling of peace toward those who do not support them with food, but instead they declare a holy war against them, which in God’s sight is unholy wickedness. Therefore they will be left in darkness with no vision and no divination. The sun will go down, so far as they are concerned, the day turning into darkness, the seers (prophets) becoming ashamed, the diviners embar rassed. They will cover their mouths because they have no answer from God (vv. 6-7).
On the other hand, Micah was filled with power, the Spirit of the Lord being his resource. Justice and courage gave him the incentive to speak out to Jacob, to expose the rebellious actions of the people. Again he admonishes them, “Now hear this” (v. 9), specially selecting the heads of the house of Jacob and rulers of the house of Israel. They had been guilty of abhorring justice and twisting truth to nullify it. They were building, but by means of bloodshed and violent injustice. Their leaders, priests and prophets solicited bribes, but at the same time falsely claiming that the Lord was in their midst, which inspired the vain confidence that no calamity would touch them (vv. 10-11)! Therefore, the Lord tells them, “Zion shall be plowed like a field, Jerusalem shall become heaps of ruins, and the mountain of the temple like the bare hills” [or, high places] “of a forest”—practically given up to idolatry (v. 12).
Chapter 4
Kind Promise to an Undeserving People
If there is to be blessing for Israel, it is to be reserved for “the latter days” when the mountain of the house of the Lord will be established as the chief of the mountains, raised above all the hills. This refers to the blessings of the millennial age. “And peoples shall stream to it,” not only Jews, but Gentiles too (v. 1). Many nations will issue the invitation, “Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths” (v. 2). What a tremendous change in the attitude of those who for centuries could only find it in their hearts to insult and defy the people of God’s choice! Only the gracious working of God in their souls could accomplish such a result.
Then from Zion the law and word of the Lord will go forth. And Zion is clearly indicated as Jerusalem. From there the Lord will judge between many nations. And rather than learning war any more, the nation will hammer their swords into plowshares and their spears into pruning hooks. “Neither shall they learn war anymore” (v. 3). Marvelous change indeed that could certainly not be accomplished by anything else than the sovereign power of God! In perfect peace they will sit under their own vine or fig tree, with no apprehension of trouble from any direction. “For the mouth of the LORD of hosts has spoken.” Whatever others may do, the godly will walk in the name of the Lord their God (v. 4).
“‘In that day,’ says the LORD, ‘I will assemble the lame, I will gather the outcast and those whom I have afflicted’” (v. 6). God will make them a strong nation. This is in the Millennium when the Lord will reign over them, “from now on, even forever.” And Israel is addressed as the “tower of the flock,” as being blessed as “the kingdom of the daughter of Jerusalem” (vv. 7-8).
At that time they will “cry aloud” (v. 9). Why? Because they will be as a woman in childbirth, for the blessing that is to come to them will be through trouble and sorrow. Babylon’s captivity is linked with this painful procedure, which God will use in the eventual blessing of the troubled nation. “There the LORD will redeem you from the hand of your enemies” (v. 10).
Meanwhile, many nations have assembled against Israel, to foolishly gloat over her calamities, not under standing the thoughts of the Lord, who uses the troubles of the nation as the very means by which His ends of bless ing are accomplished. “Arise and thresh, O daughter of Zion; for I will make your horn iron, and I will make your hooves bronze; you shall beat in pieces many peoples; I will consecrate their gain to the LORD, and their substance to the Lord of the whole earth” (vv. 11-13).
Chapter 5
The King Born in Bethlehem
God now calls together His people, calling them “O daughter of troops,” to face the onslaught of the enemy. “They will strike the Judge of Israel with a rod on the cheek” (v. 1). This can only refer to the rejection of Christ and His suffering in death at the hands of His enemies. But then in verse 2, Bethlehem Ephrathah is addressed as the birthplace of the One who was to be Ruler in Israel. Bethlehem means house of bread and Ephrathah means fruitfulness. The chief priests and scribes of the Lord’s time on earth knew this birthplace from this Old Testament scripture, though they were not interested in Him, and Herod was only interested enough to seek to kill Him (Matt. 2:1-18)!
How could such men ignore the clear truth of this chapter, that this One who was to be the Ruler in Israel is described with the words, “Whose goings forth are from of old, from everlasting,” or as JND puts it, “from the days of eternity” (v. 2)? Thus here, in the Old Testament, it is clearly established that the Messiah of Israel is God who was to be revealed in the Person of His Son, Jesus Christ. “Therefore, He shall give them up until the time when she who is in labor has given birth” (v. 3). This is the birth of the Lord Jesus, which will be the virtual means by which the remnant of the Jews will return to the sons of Israel. Although the Messiah will be killed, He will stand and shepherd His flock (v. 4).
Other Old Testament scriptures also bear witness to His resurrection. We know this has taken place, and even now He shepherds His flock “in the strength of the LORD, in the majesty of the name of the LORD His God.” At that time He will be great to the ends of the earth, “and this One shall be peace” (v. 5). Of course this is Christ Jesus.
The Assyrian will invade the land of Israel, but Israel will raise against him seven shepherds and eight leaders of men (v. 5)—seven being a full or complete number, and eight an excess. “They shall waste with the sword the land of Assyria, and the land of Nimrod at its entrances.” This is explained as taking place when Assyria attacks Israel’s land and tramples their territory (v. 6). This carries us on to the Great Tribulation and its results, when the king of the North attacks. God alone delivers them from the Assyrian with great destruction. Of course He can use the shepherds in Israel to accomplish or finish this result.
At that time the remnant of Israel will be among many peoples like dew from he Lord, or like showers on vegeta tion, not in any way dependent on men or the sons of men. That small remnant of Jacob will be like a lion among beasts, who will trample down and tear (v. 8), with none to rescue, so that all the enemies of Israel will be cut off.
Thus the Lord declares to the nation’s enemies, “In that day ... I will cut off your horses from your midst and destroy your chariots ... cut off the cities of your land and throw down all your strongholds. I will cut off sorceries from your hand, and you shall have no soothsayers. Your carved images I will also cut off and your sacred pillars from your midst; you shall no more worship the work of your hands” (vv. 10-13). God will root out the Asherim (wooden symbols of a female deity) and destroy the cities. All of this is judgment executed by the anger and wrath of God on the disobedient nations, which would include any disobedience on Israel’s part.
Chapter 6
Further Exposure of Israel’s Guilt
Again the Lord urges His people to hear what He says. Of course there is irony in His telling them to “Arise, plead your case before the mountains” (v. 1), that is, before the higher earthly authorities and even before the hills, lower authorities. In fact, He addresses the mountains, announcing His own indictment against His people. For He has a serious case against His own people. He asks them “What have I done to you” (v. 3)? Could they have any answer that might justify their rebellion? He could well tell them what He had done in gracious compassion toward them. He had brought them up from the bondage of Egypt, ransoming them from slavery. He sent three leaders, Moses, Aaron and Miriam (v. 4).
He reminds them that Balak, king of Moab, had coun seled against Israel and what Balaam had answered him, though Balaam was laid hold of by God to so speak, for he had no intention of really speaking for God. Thus God proved His concern for His people Israel by many righteous acts. Then it is God who puts the question into the mouths of His people, “With what shall I come to the LORD, and bow myself before the high God? Shall I come before Him with burnt offerings, with calves a year old” (v. 6)? “Shall I give my firstborn for my transgressions, the fruit of my body for the sin of my soul” (v. 7)? They had been tempted to do such things, which were manifestly foolish.
God had told them what is good—to do justly, to love kindness, and to walk humbly with their God (v. 8). This was simple and certainly clear enough. The voice of the Lord called to the city, and it was plainly only sound wisdom to listen to Him. Who has appointed the time of the city? Only God could do so. Was there yet any man in the wicked house together with treasures of wickedness? If so, would he have a short measure which God would of course curse?
Could God justify wicked scales and deceptive weights? Rather, He exposes the rich men because of their riches and lies. Because of their deceitful tongue, He would make them sick, desolating them because of their sins. Eating would not satisfy their hunger, but their violence would be exposed. Whatever they tried in their extremity, it would prove nothing. If in measure it was partially preserved, God would give it to the sword—evidently of enemies. They would sow, but not reap: They would tread the olive, but the oil would not serve their desires. Grapes would not produce wine (vv. 9-15).
Rather than observe God’s statutes, they practiced the statutes of Omri and the works of the house of Ahab. Such evils were inviting the judgment of God in giving them up for destruction, and to suffer the derision of all their neigh bors, then bearing the reproach of God’s people (v. 16).
Chapter 7
Final Exposure of Israel’s Guilt (vv. 1-6)
In these verses Micah speaks as regards the chastening that tries his people in their continued disobedience to God, for which he can see no remedy, but only “Woe” (v. 1). For he feels like the fruit pickers or grape gatherers who find no grapes or no figs in the land. They are deter mined to do evil to each other. “Concerning evil, “both hands” do it well (v. 3). The prince asks, also the judges, for a bribe, and “the great man utters his evil desire.” Even the best of them resembles a thorn hedge (v. 4). If they were to post a watchman, it would lead only to punish ment with confusion. They are warned not to trust a neigh bor nor have confidence in a friend, nor even to confide in one’s own wife (v. 5). However close the relationship, they are warned to be careful, for “a man’s enemies are the men of his own household” (v. 6). How deeply sad such a condition!
Confidence in the Lord Encouraged (vv. 7-20)
Now Micah is seen as representing the remnant of Israel. “I will look to the LORD” (v. 7) He could still have confidence as to the Lord’s intervening grace, such confi dence as will be seen in the remnant in a coming day. He will watch and wait expectantly for the God of his salva tion, with fullest confidence that his God would hear. Thus in verse 8 he is able to address his enemy, “Do not rejoice over me, my enemy; when I fall, I will arise; when I sit in darkness, the LORD will be a light to me.”
The prophet says he will bear the righteous indignation the Lord has against His own people, for he knows he deserves this because he is a sinner. He also realizes that the Lord will plead his cause in due time, with the result of the light blessing him and showing him God’s right eousness (v. 9). Then too the eyes of the enemy will be opened to see how God takes the part of the confessed sinner. They have insistently questioned, “Where is the LORD your God?” But such questioning will only reap their being “trampled down like mud in the streets” (v. 10).
But for the godly, It will be a day for building your walls, no doubt walls built for a faithful separation from the ungodly. But some would be attracted by the Lord to show friendship to Israel. Assyria and Egypt are specially mentioned, even from sea to sea and mountain to moun tain. Yet the land will be desolate because of her inhabi tants, on account of her deeds” (vv. 11-13).
Micah then asks God to shepherd His people with His staff, calling them “the flock of Your heritage” (v. 14). He anticipates the grace of God toward them “as in days of old,” that is, in the days when He brought them out of the land of Egypt. And God encourages the prophet by announcing, “I will show them wonders” (v. 15). Nations would observe this and be ashamed, for they realize their might is nothing. They will have no more to say, for God’s miracles are far beyond them. They will lick the dust and
will come trembling out of their fortresses as snakes out of their holes (vv. 16-17). At least they will not reject the Lord, but will come to Him in fear and dread, a far health ier attitude than in the past.
Having such an attitude, they will find God to be a God of marvelous grace, One who pardons iniquity and passes over the rebellious acts of the remnant of His possession. Though His anger has been righteously awakened, yet He does not retain it forever. Why? Because He delights in love and mercy, which in Him is unchangeable (v. 18). Having compassion on repentant sinners, He will tread their iniquities underfoot and cast all their sins into the depth of the sea. And He ends this wonderful message by a reminder of His truth given to Jacob and His unchanging love to Abraham. He had sworn this to them “from days of old” (vv. 19-20). Wonderful comfort indeed!
Comments on the book of NAHUM
Foreword
The name Nahum means “comforted,” which proves beautifully true by the time his prophecy ends. His prophecy is called “The burden” [or oracle] “of Nineveh.” Nineveh was the capital city of Assyria (not Syria), which held Israel captive for some years, but whose power was eventually broken by the power of God. The book is divided into three chapters, three being the number of resurrection, illustrating Israel’s revival in a coming day.
Very little is known about Nahum personally, except he is called an Elkoshite. Even the location of Elkosh is uncertain. Nahum wrote probably around 650 BC, at least a hundred years after Jonah. Nineveh was to be destroyed in Jonah’s day, but it repented. Thus the judgment was delayed, but a new generation lived in this great city who had not repented. They were known as a cruel people. It’s destruction thus was sure, although probably didn’t take place for some time after Nahum wrote. Its ruins are near Mosul in Northern Iraq—much in the news as this book is written.
Chapter 1
The Awesome Glory of God
Nahum was rightly impressed by his vision of the majesty of God’s glory. “God is jealous and the LORD avenges” (v. 2). These are attributes of which God alone is worthy. He takes vengeance on His adversaries, though He is slow to anger. But His power is great, and He will by no
means clear the guilty. Though this is true, yet the New Testament reveals the greatness of His power and love in the Person of His beloved Son, by whose great sacrifice on Calvary He is able to fully remove all the guilt of every believer in Him, as soon as he believes.
Thus, when the prophet adds, “The LORD is slow to anger and great in power, and will not at all acquit the wicked,” this is absolutely true, but when the guilty repent, the Lord by His boundless grace completely removes his guilt, so that he is seen as perfectly justified (declared righteous) before God.
“His way” is “in the whirlwind and in the storm, and clouds are the dust of His feet” (v. 3). If He sees fit to punish guilt by whirlwind and storm with threatening clouds, it is because He is a just and holy God. But on the other hand, “He rebukes the sea and makes it dry.” He dries up all the rivers, the sources of refreshment. Bashan and Carmel, usually fruitful, wither. The same happens with the blossoms of Lebanon (v. 4). Mountains, typical of higher authorities, quake, and the hills (lesser authorities) dissolve. The whole earth is heaved by His presence, the world and all its inhabitants. Indeed, “Who can stand before His indignation? And who can endure the fierce ness of His anger?” For “His fury is poured out like fire, and the rocks are thrown down by Him (vv. 5-6).
Yet, though His indignation, anger and wrath are solemn matters for all the world, it is no less perfectly true that “the LORD is good, a stronghold in the day of trouble, and He knows those who trust in Him” (v. 7). Thus, in the midst of wrath, our great God remembers mercy. This is no comfort for His enemies, for, as verse 6 has said, “Who can stand before His indignation?” or “who can endure the fierceness of His anger?”
In the midst of this declaration of the burning judgment of God, how deeply precious it is for the believer to be encouraged by the precious assurance, “The LORD is good, a stronghold in the day of trouble, and He knows those who trust in Him.” Yet this is immediately guarded by the certainty that such goodness has no blessing in it for those who take the place of enemies. In fact, “with an overflow ing flood He will make an utter end of its place, and dark ness will pursue His enemies” (v. 8). His enemies will be left with no site in which to have confidence. They will be pursued into darkness.
The enemies take pleasure in devising ungodly devices against the Lord, but He will make a complete end of such plans of men. It will not be necessary for distress to rise up twice, for the enemy would be like tangled thorns, only bringing harm, and likened to those who are drunk, or stubble completely withered (vv. 9-10).
From Nineveh a wicked counselor had gone forth, plot ting evil against the Lord. Though in his full strength he has plotted such evil, and enlists others in the same cause, God would cut them off. Thus, though God had previously afflicted Israel by means of such an enemy, He would do so no longer, but would break the yoke of Nineveh from the nation and tear off their shackles (vv. 11-13).
The Lord had issued a command concerning Nineveh that their name will no longer be perpetuated (v. 14). God would cut off idol and image from the house of Nineveh’s gods, preparing a grave for him, “for you are vile” or “contemptible.”
But verse 15 is one of lovely encouragement for Judah. “Behold on the mountains the feet of him who brings good tidings, who proclaims peace!” What a change for the troubled nation! The time is coming for them to celebrate their feasts and pay their vows. “For the wicked one will no more pass through you; He is utterly cut off.”
Chapter 2
Nineveh Totally Overthrown
It is Nineveh described as “he who scatters” that has come against Judah, who is told, “Man the fort! Watch the road! Strengthen your flanks! Fortify your power might ily” (v. 1)! The Lord would restore the splendor of Jacob, like the splendor of Israel, though they have been devas tated and their vine branches destroyed. God would answer this by His “mighty men,” their shields colored red, the warriors dressed in scarlet, their chariots enveloped in flashing steel, thus prepared to engage the enemy with no doubt of victory. Every preparation has been made with victory in mind (vv. 2-3). “The chariots rage in the streets” (v. 4). They appear as torches or a flash of lightning. It seemed as though nothing could hinder Nineveh from accomplishing all her desire.
Dr. A. C. Gaebelein records history as showing that “Cyaxeres, of the Medes had surrounded Nineveh. In the north, Nabopolasser of Babylon entered into an alliance with Cyaxeres against the Assyrians, which was sealed by the marriage of the daughter of Cyaxeres, Amumia, with the son of Nabopolassar, that is, Nebuchadnezzar, who appeared then as the colleague of his father, till the Lord
called him as the instrument of judgment upon Jerusalem (see Daniel 10:1). They made an assault upon Nineveh” (The Prophet Nahum by Dr. A. C. Gaebelein, page 202). The city was completely destroyed in 612 BC.
“The gates of the rivers are opened, and the palace is dissolved” (v. 6). Thus Nineveh suffered total destruction. “It is decreed: She shall be led away captive” “And her maidservants shall lead her as with the voice of doves, beating their breasts” (v. 7). Nineveh of old had been like a pool of water, a source of refreshment. But now the people flee. They hear the cry “Halt, Halt,” but it makes no difference: they continue to flee. Before there had been no end of her treasures, but now she is “empty, desolate, and waste!” Heart and knees are badly affected, and much pain takes the place of prosperity. Also anguish is in the whole body, and all their faces are grown pale (vv. 8-10). Though this was written long before the downfall of Nineveh, yet it is God’s Word that has communicated the details of that future devastation.
“Where is the dwelling of the lions, and the feeding place of the young lions, where the lion walked, the lioness and lion’s cub, and no one made them afraid” (v. 11). This evidently refers to Nineveh, which had enjoyed great strength and prosperity, having enough for his cubs and his lionesses, but this was interfered with by the Lord’s word, “I am against you.” He would burn up the chariots, devour her young lions and cut off her evil gains (her prey) from the land. “And the voice of your messengers shall be heard no more” (vv. 12-13).
Chapter 3
Nineveh’s Final Destruction
Nineveh is called by God “the bloody city,” with war declared against her. For she was “full of lies and robbery,” and her apparent prosperity, described in verses 2 and 3, was only a vain show that ended in countless dead bodies. This was all because of her many harlotries (v. 4). She appeared as the seductive harlot, the “mistress of sorceries,” who gained profit by her sorceries. Can we wonder that God says, “Behold, I am against you” (v. 5)? This would result in the shame of her exposure to the nations, her nakedness and disgrace. So that they would say, “Nineveh is laid waste! Who will bemoan her” (vv. 6-7)?
The Lord asks Nineveh, “Are you better than No Amon that was situated by the River” (the Nile—v.8)?” No Amon (Thebes) was a large city in upper Egypt. Its destruction is used as an example of God’s punishment, which Nineveh should have carefully considered. Ethiopia and Egypt were her (No Amon’s) strength. Put and Lubim were among her helpers (v. 9). Were they then protected? No! She became an exile; “she went into captivity.” Even her children were dashed to pieces at the head of every street (v. 10).
In like manner Nineveh would suffer similar troubles by the intervention of God’s sovereign power. Nineveh too would become drunk. Though searching for a refuge from the enemy, she would not find it (v. 11). She had no fortification but fig trees with ripe fruit, certainly no protection whatever. Her people were not warriors, but women in their midst. Her gates offered no protection, but were opened wide to their enemies (vv. 12-13).
The irony of verses 14-15 is evident, for their having water would accomplish nothing in the siege. Fire was consuming their gate bars. How could they strengthen their fortifications? Indeed fire would consume them; the sword would cut them down. If they multiplied themselves, it would only be for the attacks of the swarming locusts, and their guards would be reduced to the condition of the same locusts, their generals like that of grasshoppers which camp in the hedges on a cold day. The sun rises and they are gone (vv. 16-17) to an unknown place.
“Your shepherds slumber, O king of Assyria; your nobles rest in the dust. Your people are scattered on the mountains, and no one gathers them. Your injury has no healing, your wound is severe. All who hear news of you will clap their hands over you, for upon whom has not your wickedness passed continually” (vv. 18-19)?
Comments on the book of HABAKKUK
Foreword
This is another prophet whose history is mostly unknown. From the first verse of chapters 1 and 3, we know he was a prophet. From the last verse of the book, it appears he was an official singer and thus a Levite. Although we know so very little of him, we know he was deeply disturbed by the sufferings of his own people Israel, pleading with God as to how long it might be necessary to wait for an answer to his concern for the constant distress of the nation. This trying exercise continues through his book, but ends with the beautiful triumph of faith, so that the prophet rejoices in the God of his salvation.
From various sources including internal evidence, most place his time of writing this book as the early 600s BC.
Chapter 1
God’s Punishment of Judah by Means of the Chaldeans
This prophet is so concerned for Judah that he cannot understand why the Lord took so long to answer his prayer. Thus he begins his prayer with the question, “O LORD, how long?” He even feels that God does not hear, which is of course only an unwise feeling. Crying out to the Lord, “Violence!” which he discerns so clearly on the part of Judah’s enemies, he thinks God should answer more quickly. Why does God allow him to witness the iniquity and wickedness of the enemy, with its strife and contention, with the law ignored and justice never upheld? In fact, justice appears to be perverted (vv. 2-4).
In verse 5 God kindly answers him, “Look among the nations and watch—be utterly astounded! For I will work a work in your days which you would not believe though it was told you.” This is not a work in the far distant future, but in the days of the questioning people. No doubt Habakkuk would little understand this, but God told him, “I am raising up the Chaldeans, a bitter and hasty nation which marches through the breath of the earth, to possess dwelling places that are not theirs. They are terrible and dreadful; their judgment and their dignity proceed from themselves” (vv. 6-7).
Such was the invasion of the Babylonians. Their horses were swifter than leopards and keener than wolves, and their riders flew like an eagle, swords drawn to devour their victims, easily captivating them. Kings and rulers are of no consequence to them. It would seem they easily triumph over captives, even mocking at kings and laughing at every effort to resist them. Like the wind, they sweep through and pass on (vv. 8-10). But they will be held guilty, though they trust the strength of their idol (v. 11).
Then our eyes are turned to remember that God, the Holy One is from eternity. Therefore the faithful would not die, for it was the Lord who had appointed the enemy to judge and had established them to correct His own people. This is a truth that all of God’s people need to be assured of: He is in control of all circumstances! God’s eyes were high above them, too pure to approve evil, for it is impossible for Him to look with favor on wickedness, though it may seem, even to the godly, that He does so. They questioned why was God silent when the wicked virtually devoured those more righteous than they (vv. 12-13)?
It seemed that God made men like the fish of the sea, ready to be caught and killed, or like creeping things with no ruler over them (v. 14). The Chaldeans were taking advantage of this, using a hook or a net to drag them away and gather them under their authority. They rejoiced in their victory and even burned incense in worshiping their net which use resulted in plentiful food. Habakkuk evidently did not understand why God allowed them to continue to “slay nations without pity” (vv. 15-17).
Chapter 2
Final Victory: The Earth Will be Filled With the Knowledge of the Glory of The Lord
Habakkuk is speaking in verse 1, “I will stand my watch and set myself on the rampart, and watch to see what He will say to me, and what I will answer when I am corrected” (v. 1). This indicates a desire to know the word of the Lord, and the Lord graciously answers him, telling him to record the vision for the sake of any who desire to read it, and may “run” (v. 2). This indicates his running in the path of faith, as indeed is the case for all believers today (1 Cor. 9:24-27). But the vision was not intended to be fulfilled quickly: its time was appointed by God and would therefore certainly not fail, but if delayed, then “wait for it” (v. 3).
But there are those not content to wait, such as “the proud man” (v. 4a) whose soul is not right within him, in contrast to the righteous or “just,” who “shall live by his faith” (v. 4b)—the first of four verses that use the same words (Rom. 1:17; Gal. 3:11; Heb. 10:38). This shows that faith was the basic principle of God’s salvation even in the Old Testament, even though the cross was still many years in the future. It has been said that the Old Testament believers were saved on God’s credit plan, looking forward to the divine provision of the Lord Jesus suffering and dying on Calvary’s cross.
The haughty man, who loves wine, is betrayed by his taste, and trusts his greedy appetite. “He is like death, and cannot be satisfied, he gathers to himself all nations and heaps up for himself all peoples” (v. 5). This is the champion among men, the coming Antichrist, who will like to think that he is God.
But his pride will receive a devastating blow, as 2 Thessalonians 2:8 tell us, “whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming.” Our present chapter confirms this by the taunts of the very nations he had deceived, saying, “Woe to him who increases what is not his—how long (v. 6)? Because he had looted many nations, he could expect the same treatment from others. His violence and bloodshed will be fittingly rewarded.
This censure of God continues to the end of the chapter. The Antichrist thinks he will avoid trouble by putting “his nest on high” (v. 9), free from calamity; but his devising of a shameful thing in cutting off many peoples is exposed here as sinning against himself (v. 10). The stone crying from the wall indicates that the wall of separation witnesses against this proud man, and the rafter, the finishing object of the building, will confirm such a witness.
“Woe to him who builds a town with bloodshed, who establishes a city by iniquity” (v. 12). Such means of building are useless, indeed worse then useless, for they result in the judgment of the Lord of hosts. This people toil only for gain that will be destroyed by fire, and nations will grow weary for the gain of nothing. Then we are taken into the future Millennium. “For the earth will be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (v. 14). What a glorious time that will be! It certainly isn’t true today!
The work of Antichrist is shared by many deceitful people, such as make their neighbors drink, to intoxicate them so as to witness their nakedness. “You are filled with shame instead of glory.” Such a one also drinks and exposes his own nakedness. And the Lord’s right hand will hold the cup that will come to the wicked man, causing him utter disgrace (v. 16). The Lord has taken account of the violence done to Lebanon, by which the perpetrator is overwhelmed, sharing the devastation of its beasts, “because of men’s blood and the violence of the land and the city, and of all who dwell in it” (v. 17).
Verse 18 indicates that the Antichrist will be a worshiper of idols, which will be to what profit? The Lord calls such a piece of wood or a dead stone, although the ungodly call it “a teacher” (v. 18). They may command them to “Awake” or “Arise.” But its being overlaid with gold and silver will not even give it breath (v. 19). “But the LORD is in His holy temple. Let all the earth keep silence before Him” (v. 20)—another illusion to millennial days.
Chapter 3
God’s Great Victory
This chapter begins with “a prayer of Habakkuk.” Shigionoth means “loud crying,” which surely indicates that all creation will hear the sound of God bringing all things into subjection to His authority. Habakkuk’s prayer is evidently recorded in verse 2, “O LORD, revive Your work in the midst of the years! In the midst of the years make it known; in wrath remember mercy.” The rest of the chapter is God’s answer.
“God comes from Teman” (the south). “The Holy One from Mount Paran” (their beautifying), perhaps indicating the beauty God will put on His people in contrast to their natural ugliness. Their splendor is totally overshadowed by the splendor of the God of glory (vv. 1-4). The earth being full of His praise shows the Millennium to be in view. His radiance will far outshine the desired glory of Israel, the sunlight in contrast to the darkness of their land. His power had been previously hidden, with pestilence going before Him and plague following Him (v. 5).
He stood and measured the earth and startled the nations. The mountains (seemingly perpetual) were shattered, that is, the higher authorities; and ancient hills (lesser authorities) collapsed, though so apparently well established (v. 6). In contrast, God’s ways are everlasting. Tents of Cushan and tent curtains of the land of Midian trembled (v. 7), for they were only temporary shelters.
Then it is questioned if the Lord raged against the rivers, the sources of refreshment. Whether the rivers or the sea, they had to submit to the superior power of God virtually riding on horses or chariots in the conflict of war. His “bow was made quite ready” (vv. 8-9). The rods He uses for chastisement were sworn, which indicates God would not change His mind.
His cleaving or dividing the earth with rivers is not easily explained. But mountains are higher human authorities, and they “trembled” when they saw God (v. 10). “The overflowing of the water” and “the deep” symbolize God’s judgment, as does the fact of the sun and the moon standing still. God’s arrows and His gleaming spear are used to carry His indignation as He marched through the earth, trampling His enemies underfoot (vv. 11-12). This was for the salvation of His people, who are called “anointed,” for they are linked with Christ. But the head of the house of evil suffered the stroke of His judgment (v. 13). The Lord also turned the spears of the ungodly against themselves. When they stormed in with the intention of scattering the godly, the surges of war took its toll on those enemies (v. 14).
Several times in this chapter (verses 3, 9 and 13) we see the word Selah. It is thought to be a musical term giving the idea of “pause and consider.” It is found throughout the Psalms. The last verse of Habakkuk shows that the book has a musical quality.
When Habakkuk heard of God’s intervention, his body trembled (v. 16). His lips quivered and his bones were affected. But he knew he must wait quietly in the face of all that was disturbing.
Verses 17 to 19 provide a beautiful conclusion to his prophecy. “Though the fig tree may not blossom, nor fruit be on the vines; though the labor of the olive may fail, and the fields yield no food; though the flock may be cut off from the fold, and there be no herd in the stalls—yet I will rejoice in the LORD, I will joy in the God of my salvation. The LORD God is my strength; He will make my feet like deer’s feet, and He will make me walk on my high hills. To the Chief Musician. With my stringed instruments.”
Comments on the book of ZEPHANIAH
Foreword
We are left in no doubt as to the genealogy of Zephaniah, nor of the time of his prophecy, for the first verse gives us this information. He was of the royal line in Israel, and he prophesied during the reign of Josiah, that is, near the end of Israel being supplied with kings, for Nebuchadnezzar took Israel captive within a few years. Thus he wrote about 630 BC and was a contemporary of Jeremiah and Nahum.
Zephaniah, whose name means “treasured of Jehovah” or “protected by Jehovah,” dwells much on “the day of the LORD,” though that day has even now not yet come. When it comes it will be “a day of trouble and distress, a day of devastation and desolation, a day of darkness and gloominess, a day of clouds and thick darkness” (1:15). There was trouble and sorrow coming upon Israel very soon in their then-upcoming captivity to Babylon, but that would be nothing compared to “the day of the LORD,” although events would be sufficiently similar that it is sometimes difficult to decide whether a particular verse refers to the then-coming captivity or the still future “day of the LORD.”
As usual in prophecy, Zephaniah closes with a beautiful description of the Lord’s saving grace in restoring His own people.
Chapter 1
God’s Hand Stretched Out Against Judah and Jerusalem
This is certainly a striking prophecy, involving God so intervening in Israel’s history as to “consume everything from the face of the land” (v. 2)—things in which it was customary for the people to trust, “man and beast ... birds of the heavens, the fish of the sea” etc (v. 3). “I will cut off man from the face of the land ... I will stretch out My hand against Judah, and against all the inhabitants of Jerusalem” (v. 4). Then He specially singles out the remnant of Baal and the names of idolatrous priests, as well as those who bow down to the “host of heaven,” that is, innumerable idols; and those who deceitfully serve the Lord while worshiping idols, those who have turned back from following the Lord, as well as those who have neglected to even seek the Lord (vv. 5-6).
How important an injunction is found in verse 7! “Be silent in the presence of the Lord GOD! For the day of the LORD is at hand, for the LORD has prepared a sacrifice; He has invited His guests.” He would punish the princes, the king’s sons, and all also who clothed themselves with foreign garments. With these would be included the idol worshipers who leap on the temple threshold, filling the house of the Lord with violence and deceit (vv. 8-9).
God would therefore subject their wealth to the depredations of the enemy as plunder, and their houses would become desolate. Though they built houses, they would
not inhabit them; though they planted vineyards, they would not drink their wine. For the great day of the Lord was near, and coming quickly, perhaps not according to man’s estimation, but men should wake up to consider matters from God’s viewpoint (vv. 10-14).
That day will be one of wrath, of trouble and distress, of devastation and desolation, of darkness, of trumpet and battle cry. It will be against the fortified cities and the high towers, with such destruction of men that they will walk like the blind. They have sinned against the Lord, and their blood will be poured out like dust and their flesh reduced to no value (vv. 15-17). Neither silver nor gold will be able to deliver them “in the day of the LORD’S wrath,” and all the earth will be devoured through the fire of His jealousy. He will make a complete and terrifying end of all the inhabitants of the earth (v. 18). Solemn prospect indeed!
Chapter 2
A Plea to Unitedly Face The Truth
Now the prophet addresses the guilty nation Israel, urging them to gather together, and calling them a shameless nation (v. 1). The decree of the burning anger of the Lord was soon to take effect, and if they were to avoid that anger, they must take their place as “you meek of the earth,” for only this can hide them when such anger arises (vv. 2-3). Gaza, Ashkelon, Ashdod and Ekron, cities of the Philistines, are spoken of as being “forsaken ... desolate ... driven out ... uprooted” (v. 4). “Canaan, land of the Philistines,” had maintained strong enmity against Israel and would reap the results (v. 5). “The remnant of the house of Judah” would benefit by the judgment of the Philistines, “for the LORD their God will intervene for them, and return their captives” (v. 7).
In verses 8-9 Moab and Ammon are brought before God, because of their insults and revilings against Judah. God swore by Himself that Moab would be like Sodom, and the sons of Ammon like Gomorrah, a place of nettles and salt pits, a perpetual desolation. The remnant of God’s people would plunder them, and those remaining of the Israelites would inherit them. Then they will find the Lord of grace and glory to be “awesome to them.” All the coast-lands of the nations will bow down to Him, wherever they dwelt (vv. 10-11).
The Ethiopians will be slain by the sword of the Lord (v. 12), and also Assyria, with its capital Nineveh, will be made a desolation, “as dry as the wilderness” (v. 13). Flocks will lie down rather than feeding, and animals will virtually take possession of the land. Though birds are singing, it will be no relief to the painful situation (v. 14). “This is the rejoicing city that dwelt securely, that said in her heart, ‘I am it, and there is none beside me’” (v. 15). But her prosperity is turned to desolation, a resting place for beasts! All who pass by will hold her in contempt.
Chapter 3
No Favoritism for Jerusalem!
The capital city of Israel is not in the slightest way excused, but placed under a solemn “Woe.” She is called “rebellious” and “polluted,” for she heeded no authentic voice, accepted no instruction or correction, and did not trust the Lord nor draw near to God (vv. 1-2). Whether princes or judges, they acted as ravening beasts. Prophets and priests were no better, but were guilty of treachery and of defiling God’s sanctuary, violently despising His law (vv. 3-4). But the Lord remained righteous. He would do no injustice, but “every morning He brings His justice to light” (v. 5). Though He does not fail in any detail, this had no effect in the ways of the unjust, who knew no shame.
Though God cut off nations, making them desolate, without inhabitant, laying waste their cities, yet this was not effective in accomplishing any results of favorable character in the nation of His choice (v. 6). God had said, “Surely you will fear Me.” But they were eager to corrupt all their deeds” (v. 7).
In the face of all the charges against them, of foolish disobedience, the Lord presses upon His people the necessary words of His wisdom. “Therefore wait for Me.” He will bring about the action of His own decisions in His own time. He will gather the nations to My assembly of kingdoms” (v. 8). This will introduce the Great Tribulation, which involves God’s burning anger and the fire of His zeal.
But the 3.5 years of the Great Tribulation will not mean only judgment. “For then I will restore to the peoples a pure language, that they all may call on the name of the LORD, to serve Him with one accord” (v. 9). What a tremendous transformation! The pains of judgment will give place to the marvel of the grace and kindness of God at the very time when evil has risen to such a height that it calls for the unmitigated burning fire of God’s righteous judgment. Then, the grace of His heart becomes more striking than the righteous anger that moves the introduction of the Great Tribulation.
“From beyond the rivers of Ethiopia My worshippers, the daughter of My dispersed ones, shall bring My offerings” (v. 10). This will take place so suddenly, following the pouring out of God’s wrath, that it will amaze the whole earth. The shame Israel has felt because of her guilt, she will feel no more. Any who remain who sought to exalt themselves, will be removed (v. 11), never to again desecrate God’s holy mountain. God will so work as to leave a humble and lowly people who take refuge in the name of the Lord (v. 12). Their very character will be so changed that they will “speak no lies, nor shall a deceitful tongue be found in their mouth. For they shall feed their flock and lie down, and no one shall make them afraid” (v. 13).
Well might the prophet encourage the daughter of Zion to “Shout” in triumph, “be glad and rejoice with all your heart” (v. 14). For the Lord’s judgment will be taken away, with their enemies gone. In fact, rather than enemies, “The King of Israel, the LORD, is in your midst,” so that never again will they fear disaster (v. 15). Jerusalem will be encouraged, “Do not fear; Zion, let not your hands be weak” (v. 16). Wonderful is the reason for such encouragement, “The LORD your God is in you midst, the Mighty One, will save; He will rejoice over you with gladness, He will quiet you with His love, He will rejoice over you with singing” (v. 17). Wonderful contrast to their past history!
In infinite grace God will gather those also who grieve concerning the appointed feasts that had been so dishonored, and had become a cause of reproach. He would deal at that time (in the Great Tribulation, especially at its end) with all their oppressors in pure grace, saving the lame and gathering the outcasts. Indeed, He will turn their shame into praise and renown in all the renewed earth (vv. 18-19).
Among all the peoples of the earth, their rejoicing will be joined with Israel’s joy, for their fortunes will be restored before their eyes. Wonderful the renewal of that presently-suffering people: wonderful their genuine joy in the blessed Lord Himself (v. 20)!
Comments on the book of HAGGAI
Foreword
Haggai means “My feast,” and the first verse of his prophecy give us the date of it, dating it by reference to a Gentile king (the time of the Gentiles having begun). The date is thought to be 520 BC, when he preached the four messages given herein from the five times the “word of the LORD” came to him. Nothing of Haggai’s history is given. He was a contemporary of Zechariah. His book is brief, occupying only two chapters, but its message is penetrating.
Chapter 1
The First Words of the Lord
While Darius was still reigning, in his second year, the first day of the sixth month, the Lord gave His word the first time to Haggai, and at the same time to Zerubbabel, governor of Judah, and to Joshua, the high priest. Thus it was to be shared by all the people. But in this message a charge is laid against Israel to the effect that the people were saying that the time had not come for rebuilding of the house of the Lord (vv. 1-2).
However, they had not considered the inconsistency of their dwelling in well-constructed houses, yet leaving the house of the Lord to lie desolate. The word of the Lord came again, evidently the second time in three verses, and through Haggai the Lord presses upon them the guilt of this laxity, and urges them, “Consider your ways” (vv. 3-5)!
Whatever they had sown brought little in the way of results. Though they were furnished with drink, it was not enough to become drunk. We may think this was just as well, for it was possible they would use the drink illicitly. But even their clothing was not sufficient for warmth, or their wages sufficient for proper living (v. 6).
Again the Lord says, “Consider your ways,” and adds. “‘Go up to the mountains and bring wood and build the temple, that I may take pleasure in it and be glorified,’ says the LORD” (v. 8). Are we concerned enough about the Lord’s interests that we are willing to really work for Him? Certainly, His interests should be our first consideration. But the Lord’s temple does not rebuild itself. They had looked for much, but it did not bring much, Why? Because they expected the results of labor without expending any labor. The Lord blew away such lack of faith, which expected results apart from labor. They gave their own houses more attention then they did the house of God (v. 9).
Therefore God had ordered the sky to withhold its dew and the earth its produce, with drought on the land, on the mountains, on the grain, on the new wine and oil, on the produce of the land, on men, on cattle, and on all the labor of men’s hands (vv. 10-11). Would such a message from God produce any response on the part of the people?
Yes, thank God that Zerubbabel and Joshua were so stirred that they were able to influence “all the remnant of the people” to obey “the voice of the LORD their God,” as given by Haggai the prophet. It was no doubt a real cheer to the heart of Haggai to see the reverence shown to the Lord by the people (v. 12). In fact, the prophet was commissioned by the Lord to declare the encouraging message to the people, “‘I am with you,’ says the LORD” (v. 13).
Yet it is important to realize that this stirring of heart was actually the work of God (v. 14), which included “all the remnant of the people.” Zerubbabel means “melted by Babylon,” yet it was actually God who used Babylon to do such melting; and Joshua means “Jehovah Savior,” which speaks for itself. Who else but God can be Savior? This working of God is seen to take place on the 24th of the sixth month in the second year of Darius the king (v. 15).
Chapter 2
The Encouragement of God
Almost a month later the word of the Lord came to Haggai the third time, telling him, “Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people.” His message was to ask who was left who remembered the temple in its former glory. Did its present condition not seem to them as nothing in comparison? Yet God, who knew all the circumstances, is not a God of discouragement, but the opposite, for He can graciously give every encouragement to His people. “Be strong,” declares the Lord, “and work, for I am with you” (vv. 1-4). The promise God made them when they came out of Egypt remained effective: “My Spirit remains among you; do not fear” (v. 5).
Then the Lord adds a very clear prophecy, to be fulfilled in a little while. God sees it thus, though this has not yet taken place. “‘I will shake heaven and earth, the sea and the dry land; and I will shake all nations; and they will come to the Desire of All Nations, and I will fill this temple with glory’ says the LORD of hosts” (v. 7). This wonderful event cannot come until the Great Tribulation takes place and the Lord has come to the Mount of Olives (Zech. 14), but at that time it will be clearly evident that all the silver and gold is God’s. Then the nations will come, bringing all their wealth to add to the glory that the Lord Himself will give to His house, so that the latter glory of God’s house will be greater than the former, and in this place He would give peace (vv. 8-9).
The temple of those future days, being a temple that God gave directions to build, will be very great as described in the last eight chapters of Ezekiel, and evidently is at least spiritually identified with this temple of Haggai’s day.
Two months later, in the second year of Darius, the word of the Lord came again to Haggai the prophet the fourth time, saying that he should ask the priests that if one carried holy meat in his garment and touched bread or cooked food with this garment, would the touched food become holy? The answer was definitely “No.” Then the second question was whether an unclean person would, in touching any of these things, cause them to become unclean. The answer was, “It shall be unclean” (vv. 10-13). This is the principle of associations found throughout Scripture. We need to be careful not to religiously associate with that which is unscriptural—in any way defiling in God’s sight.
Then Haggai was called on to apply this principle to the condition of the people who were unclean and therefore likely to communicate this uncleanness to others whom they contacted. Of course this should lead them to judge the uncleanness of their own hearts, and return to God. Thus they are again told to “Consider” (v. 15). Why were they in such a condition as they were? Why was it that the grain was so depleted, and the wine also? It was because God smote every work of their hands with blasting wind, with mildew and hail. But the chastening had not caused them to return to Him. Thus once more they are told to “Consider” (v. 18). “Is the seed still in the barn?” Whether the vine, the fig tree, the pomegranate and the olive tree, they had bone no fruit.
“But from this day I will bless you” (v. 19). This day, when the foundations of the temple were laid, seems like a startling change! But such is the grace of God. In the people there seemed to be no change to cause this change in God’s dealing with them. This certainly shows us that all blessing must originate from God, who alone could produce any change in His people.
A last message, the fifth, from God through Haggai (v. 20) required him to declare to Zerubbabel, governor of Judah, that God “will overthrow the thrones of kingdoms; I will destroy the strength of the Gentile kingdoms” (vv. 21-22), including chariots and their riders, and horses and their riders, by means of the swords of one another.
The prophecy ends with the joyful message for Israel that God would take Zerubbabel and make him like a signet ring, practically adorning the right hand of God (v. 23). Thus, in common with all prophecy, it ends with great blessing for the nation Israel.
Comments on the book of ZECHARIAH
Foreword
The prophecies of Haggai and Zechariah were written almost at the same time, when a remnant of Israel had returned from captivity to rebuild the temple at Jerusalem. Haggai, in common with Ezra, emphasizes the temple, while Zechariah is more occupied with the city of Jerusalem, as was also Nehemiah, though both Ezra and Nehemiah returned to Jerusalem later than did Haggai and Zechariah. Both of these prophets speak solemnly of the failure of the returned remnant, just as their fathers had failed, and they seek to stir up Israel to return in heart to the Lord.
Zechariah emphasizes that God had returned to Jerusalem with mercies (Zech.1:6) and paints a beautiful picture of blessing yet to come for Judah in particular, but in which all Israel will share. However, he also clearly shows that this cannot be fulfilled until many sorrows engulf the nation, culminating in the great distress of the future tribulation and the coming of the Messiah to the Mount of Olives in power and great glory.
The remnant that returned to Jerusalem by permission of Cyrus, king of Persia (Ezra 1:1-4), had at first begun to build, but this was hindered until the reign of Darius. In the sixth month of the second year of his reign (520 BC), Haggai prophesied (Hag.1:1). Zechariah wrote in the eighth month of the same year.
Zechariah dominates the so-called Minor Prophets by its length and content. The book of Daniel is not considered one of the “minor prophets,” but is placed close to them in our Bibles, and without the prophecies of these two books we would have much less understanding of God’s ways with mankind, both past and future. Therefore, this is a comparatively long commentary and is available through Believers Bookshelf as a separate book with some editorial differences.
The New King James Version is used throughout this commentary, with permission, except in a few instances where the difference is noted by the use of the letters JND to indicate the very accurate “New Translation” by J.N.Darby.
Chapter 1
The First Two Visions from the Lord
God’s Call to Return to Him (vv. 1-6)
Zechariah’s name means “remembered by Jehovah.” He was the son of Berechiah (“blessed of Jehovah”) who was the son of Iddo (which meaning is less clear). Israel had long been in a depressed state. It seemed as though God had forgotten them, but He remembers, and in His own appointed time He returns to them in blessing. But the measure of revival and blessing in Zechariah’s day was very limited, and Israel soon lapsed again into a depressed condition that was still seen when the Lord Jesus came, in whom we see another striking evidence of “Jehovah remembering.”
By rejecting Christ, Israel has lapsed into a worse state than ever, now for many centuries, and by the time of the Great Tribulation they will be brought to feel deeply that God has forgotten them. Only then will the prophecy of Zechariah be fully accomplished. It will then—at the end of that terrible time—be God’s appointed time of remembering and blessing Israel with blessings that will never end.
Zechariah’s message to Israel begins abruptly: the Lord has been greatly displeased with their fathers (v. 1). How could Israel boast in their lineage when this was true? They had become accustomed to the sins their fathers had allowed, and lacked the exercise that Josiah had (2 Kings 22:10-13) when he heard Scripture read to him and realized how far his fathers had departed from its precepts. Well might the Lord tell Israel to return to Him, with the promise that, if so, He would return to them (vv. 2-3).
Despite the Lord sending prophets to urge the people to return to Him from their evil ways, they would not listen. Where are their fathers now? Do the prophets live forever (v. 5)? Men cannot long continue living in rebellion. Death overtakes them and then they realize their rebellion to be folly, but too late! Also, the prophets were only sent by God at specific times to give an urgent message: they did not continue indefinitely as merely servants to be treated as the people pleased. Israel could not depend either on their fathers or on the prophets: they must have their confidence in the living God.
Therefore verse 6 insists on “My words and My statutes, which I commanded My servants the prophets.” Though men die, “the Word of the LORD endures forever” (1 Peter 1:25). This is the only remedy in any day of decline and failure, whether for Israel or for the Church. But God’s words had overtaken their fathers in spite of their unbelief, and only then did they return and acknowledge that the Lord had done to them just as He warned, because of their disobedience. Would Israel not learn by the history of their fathers?
A Night Vision: The First of Eight (vv. 7-11)
Three months later the word of the Lord came again to Zechariah (v. 7). This is a prophecy in the form of a vision which Zechariah sees at night. The man riding on a red horse is spoken of in verse 11 as “the Angel of the LORD”—the Lord Jesus—who often appeared in the Old Testament as the Angel or Messenger of the Lord.
Horses are spoken of in Zechariah 6:5 as “the spirits of heaven”—the energizing power that sustains their riders. Here the horse is red, reminding us of judgment and bloodshed (Isa. 63:2-4). He stood among “the myrtle trees in the hollow” (v. 8). The myrtle, growing in low-lying areas, is symbolic of Israel reduced to a state of lowly humiliation. He is standing, not fighting. This reminds us of Habakkuk 3:6, “He stood and measured the earth.” The Lord does not judge precipitately, but calmly takes account of every matter before judgment.
Behind the red horse and its rider were other red horses, also speaking of judgment and bloodshed. There also were “sorrel” horses, a mixed color between red and orange. This speaks of judgment tempered with mercy. White horses—the symbol of victory—also were present. These other horses were waiting for the time when their proper ends would be accomplished. In some cases severe judgment would fall, in other cases judgment mingled with mercy, then the ultimate victory of God over evil.
Zechariah asks who these are (v. 9). Then we are told of “the angel who talked with me,” who answers that he would show him. “The angel who talked with me” (spoken of in this way 11 times) is distinguished from “the Angel of the LORD.” The answer is actually given by the Man who stood among the myrtle trees, and verse 11 shows this to be “the Angel of the LORD” who answers that these horses had been sent by the Lord to walk back and forth through the earth. Then “they”—the red, sorrel and white horses—responded to the Angel of the Lord that they had walked back and forth, and all the earth was resting quietly. This seems to be again the patience of God before judging, just as there is often a time of calm before a violent storm. Their walking through the earth indicates their work is not yet finished.
The Lord’s Promise to Comfort Zion (vv. 12-17)
Then the Angel of the Lord (Christ), the true Intercessor for His people, addresses God, the Lord of hosts, asking, “How long will You not have mercy on Jerusalem and on the cities of Judah, against which You were angry these seventy years” (v. 12)? He is speaking of the 70 years captivity, for though a remnant of Judah had returned to Jerusalem, many of the people were still not really liberated from the oppression of their enemies, as Ezra and Nehemiah bear witness. How much more may the same expression be used today, “O LORD, How long?”—since now it is almost 2000 years since Israel rejected their Messiah and has continued under the judgment of God.
The Lord’s answer to the angel who talked with Zechariah was with good and comfortable words, for God is the God of all comfort and does not desire His people to be discouraged by their circumstances, but to be encouraged in the Lord. Therefore the angel who talked with him gave instructions to Zechariah to cry, saying, “Thus says the LORD of hosts, ‘I am zealous for Jerusalem and for Zion with great zeal’” (v. 14).
Jerusalem was God’s center, and He would not give her up in spite of the many failures of His people. The JND and some other translations use the word, “jealous” in the sense of its dictionary meaning of “protective and solicitous.” This is “jealousy” of an admirable kind, much different from “envy.” He also calls Jerusalem “Zion” which is the special name given her in view of the great blessing she will receive in the Millennium, the 1000 year reign of the Lord Jesus following the tribulation. Zion means “sunny,” for it anticipates “the Sun of Righteousness” who will arise to Israel with healing in His wings (Mal. 4:2), speaking of the coming or appearing of the Lord Jesus in majestic glory.
Also, God announces His extreme displeasure with the nations who were at ease and taking advantage of their prosperous circumstances to oppress the Jews because they were downtrodden and afflicted. It was true that God had been displeased with His own people and had allowed them to suffer for their disobedience, even using the Gentile nations to punish them in many ways. So the nations had helped God punish Israel, “but with evil intent” (v. 15), being willing even to cut off Israel from being a nation. Many nations since that time have had the same cruel intention, and at the time of the end, with bitter enmity mounting against Israel, the King of the North and his armies will seek to accomplish Israel’s destruction. This is not God’s purpose when He chastens His people: He has in view their eventual restoration and blessing.
Therefore it was to be proclaimed to all the people that the Lord had returned to Jerusalem with mercies. If they were in a humble state to receive mercy, they would be greatly blessed. God’s house would be built in the city, and a surveyor’s line would be stretched forth over Jerusalem (v. 16). Zechariah 2:1 refers to this measuring line, which indicates God’s vital interest in discerning the precise condition of Jerusalem and blessing it according to His own wise estimate in due time.
Again Zechariah is told to “proclaim,” raising his voice to draw the attention of all the people, “Thus says the LORD of hosts.” This name of God is emphasized in Zechariah, Haggai and Malachi at a time when Judah was far from a “host” (many people), but had been reduced to a very small number. What a mercy that God was not reduced, and He promises “My cities shall again spread out through prosperity; the LORD will again comfort Zion, and will again choose Jerusalem” (v. 17). The complete fulfillment of this will only be when Zion becomes in truth the “sunny” metropolis of the world. This will be when Jerusalem is chosen a second time as the true “foundation of peace,” with which name she will then prove consistent during the age to come, the Millennium.
The Four Horns and Four Craftsmen (vv. 18-21)
A vision of four horns now draws the attention of Zechariah. He asks the angel who talked with him the significance of these horns, and is told they are the horns that have scattered Judah, Israel and Jerusalem (v. 20). Verse 21 shows they are Gentiles. Daniel 7:4-7 identifies these four kingdoms. The first, a lion with eagles’ wings (v. 4), is Babylon. The second, a bear (v. 5), is the kingdom of the Medes and Persians. The third, like a leopard with four wings and four heads (v. 6), is the Grecian Empire. The fourth, a strong, terrible beast with iron teeth (v. 7), is the Roman Empire. Daniel 2:37-40 confirms this from a different viewpoint.
These four enemies have distinct characters, each being responsible for harming and scattering Judah, Israel and Jerusalem. Babylon speaks of dignified, despotic rule as emphasized in Nebuchadnezzar who executed people as he pleased and kept alive whomever he desired (Dan. 5:19). The Medes and Persians prided themselves on making laws that could not be changed (Dan. 6:8). This is stern, proud legality. Greece stands for self-righteous indignation, as seen in Daniel 8:5-8. Alexander, the he-goat, was moved with bitter anger against the ram (Medes and Persians). The Roman Empire illustrates the brute strength by which that empire ruled, taking control by the force of superior strength.
These very evils have repeated themselves in the history of the Church on earth, and she too has suffered greatly for this. First, people by a clergy system have exalted themselves, assuming a dignity of being spiritually above the common level of the saints of God, and others have willingly given them this place. When this system of things breaks down, as it will, then the people resort to the principle of imposing binding laws, as did the Medes and Persians. They may begin with relatively good rules and regulations, then degenerate to bad rules. But whether good or bad, they set aside the pure grace of God, which is the only principle on which the Church can receive blessing from God.
This legality must break down too. The laws become so intolerable that people revolt against them with self-righteous indignation, reacting in bitter anger that throws off the restraints of law. Still, when not turning in faith to the pure grace of God, their new liberty is only freedom to pursue their own willful ways. This brings confusion, for every individual’s will is contrary to those of others, and unity is hopeless. Out of such a situation the natural result is that the strongest will becomes predominant: might becomes right, just as the Roman Empire (the strong one) became the oppressor of God’s people.
What is the answer? The Lord also showed Zechariah four craftsmen or carpenters (v. 20), and Zechariah asked for what purpose these came. The answer is that, while the four horns have scattered Judah, the craftsmen had come to terrify and cast out the horns of the nations (v. 21). Their work is constructive, effective and decisive, but the actual fulfillment of this could not be in Zechariah’s time, for the Grecian and Roman empires had not even arisen.
Ezra 5:1-2 furnishes us with the names of four men who strikingly resemble these four craftsmen, all of whom were present at that time: Haggai, Zechariah, Zerubbabel and Joshua. The first two were prophets, Zerubbabel the governor and Joshua the high priest. All of these are pictures of the Lord Jesus, the one predominant Carpenter, but as seen in the four distinct characters in which the four Gospels present Him.
Zerubbabel, the governor, is typical of Christ as seen in Matthew, God’s anointed King. As such He is in contrast to Babylon whose dignified pride and authority He reduces to nothing, while He takes the place of absolute authority.
Haggai, the servant-prophet, is a type of Christ as seen in Mark, the lowly Servant of God, a contrast to the haughty legality of the Medes and Persians. In this willing, humble, lowly service of the Lord Jesus is the destruction of the spirit of legality, for as such He attracts the willing-hearted devotion of those who are born of God.
Joshua, the high priest, typifies Christ as seen in Luke, the sinless Son of Man, who, because He has in grace become partaker of flesh and blood (Heb.2:14-17), is “the one Mediator between God and men, the Man Christ Jesus.” Thus He is contrasted to Grecian self-righteous anger as the Intercessor on behalf of those who fall. He triumphs wonderfully over the wrath of the people.
Zechariah is a prophet who emphasizes the deity of the Lord Jesus (Zech.9:14-16; 12:10; 13:7; 14:5-17.) This corresponds to John’s Gospel, and indicates the eternal majesty and power by which the Lord Jesus will overcome the brute strength of Rome and the strong wills of those who have sought to dominate the Church of God in this present age. How marvelous is every character in which we see this blessed Christ of God in His casting out of evil and building that which glorifies God for eternity! In all four of these wondrous aspects of His glory, He is indeed “the Carpenter” or “the Craftsman.”
Chapter 2
The Third Vision
A Man with a Measuring Line (vv. 1-5)
Another vision draws the eyes of Zechariah—a man with a measuring line (v. 1). Zechariah 1:16 told of a line being stretched over Jerusalem. Now, in answer to Zechariah’s question, the Man tells him that he has come to measure the length and breadth of Jerusalem (v. 2). This Man is the Lord Jesus who alone is capable of discerning the precision of God’s counsels in regard to the future blessing of the earthly Jerusalem. Notice that only the length and breadth are measured. In contrast, Revelation 21:15-16 shows the measuring of the heavenly Jerusalem. “Its length, breadth, and height are equal.” The height of the earthly city is not considered at all.
Two angels are mentioned in verse 3, the angel who talked with Zechariah and another angel who instructs the first to run to tell “this young man” (Zechariah) that “Jerusalem shall be inhabited as towns without walls, because of the multitude of men and livestock in it” (v. 4). This can only be future, for Jerusalem has never yet been so free from danger as to require no “walls,” no protection from marauding enemies. It looks forward beyond the day of “Jacob’s trouble,” the Great Tribulation, to the millennial reign of the Lord Jesus. The size of Jerusalem will be greatly increased, as “towns” include not only many people, but domestic animals.
Walls will be unnecessary, for the Lord will be a wall of fire encircling the city as well as being “the glory in her midst” (v. 5). This will be true when Israel is finally broken down in repentance and faith to receive the Messiah whom they had before despised and rejected. In simple, unquestioning faith they then will depend on the proven faithfulness of their blessed Redeemer who cannot fail them. Their walls, gates and bars will go (Ezek. 38:10-11): the Lord alone will defend them. This should be a clear, ringing testimony to the Church of God today, for we have too often resorted to the help of creatures and organizations for our protection and help in bearing a witness for Christ before the world. Can we not as fully depend on the Lord alone as Israel will do when once they have received Him?
Israel’s Future Joy Shared by Many Nations (vv. 6-13)
Verse 6 is a call to the Jews to flee from the land of the north, and verse 7 indicates this refers to Babylon, where so large a number from Judah settled down in captivity. At this time the Medes and Persians had subdued Babylon, so there was now liberty for the Jews to return to their own land, but many had become wealthy and did not want to be transplanted again. Babylon is east of Israel, but is called the land of the north because in attacking Israel, Nebuchadnezzar had come by way of the north. Since then, Israel also has been scattered further north, and therefore the north is specially mentioned in many prophecies concerning Israel’s regathering. Yet in verse 6 the Lord also speaks of His spreading Israel abroad as the four winds of heaven—in every direction away from their land. But the larger number have gone northward, great numbers remaining to this day.
Zion is told to “Escape” (v. 7), for she was dwelling with the daughter of Babylon. This had become a willing, wrong association. When God sent them into captivity, they had no choice but to go (Jer. 39:9), but when the way was open for them to return, they should certainly have done so, but only 42,360 responded (Ezra 2:64). Thus, the city (Zion) was considered as still dwelling (settled down) with the daughter of Babylon.
The Church too, because of disobedience to God, has been carried into a state of confusion (the meaning of the name Babylon), and we have to bow to the shame of this under God’s governmental hand. But should we willingly remain in such confusion when the Lord gives opportunity to be delivered from it and to return to God’s center and an honest witness to the truth of the one body of Christ? Many acknowledge the truth of the one body, but few seek grace to put that truth into practice, just as most Jews appreciated Jerusalem (God’s center), but remained in Babylon.
Zion has never delivered itself, but God’s Word here will have special force to them in a coming day when they will indeed be delivered. However, God’s work with them in this regard will not be completed until “after glory” (v. 8), that is, after the glorious manifestation of the Lord Jesus as King of kings and Lord of lords. He will appear in Jerusalem to Judah first (Zech. 12:9-14), and the Jews will be broken down in deep repentance before Him. Afterward, He will go forth from Zion (Joel 3:16) to fight against the King of the North and his armies, together with other armies also, and then Judah will indeed be delivered. He will be jealous regarding His people, for those who touch them are touching “the apple of His eye,” the pupil, the most sensitive area. He deeply feels everything that affects His beloved people Israel, and certainly no less that which affects His body, the Church.
The Lord would shake His hand upon the nations and they would become a spoil to Israel, who had so long served these nations (v. 9). This great reversal would assure them that the Lord of hosts had sent the Lord Jesus, the Messiah of Israel, who is Himself called “the LORD of hosts” in verse 8. How clear is the truth of the deity of Christ in this declaration from the Lord of hosts that “the LORD of hosts has sent Me” (v. 9).
No wonder the daughter of Zion is told to sing and rejoice (v. 10). This same Lord of hosts would come and dwell in the midst of her. He would take the place of central importance, which would cause the greatest rejoicing to the long depressed and troubled people.
The nations will not only be defeated in the deliverance of Israel, but in matchless grace many nations will be blessed in being joined to the Lord, and they too will be called God’s people (v. 11). This work will be so clearly a divine one that it is again insisted, “You will know that the LORD of hosts has sent Me to you.” He is both the Sender and the Sent One! Israel’s recognition that Christ is God will be a marvelous joy to their hearts.
The Lord will inherit Judah as His portion in the holy land (v. 12). Judah is the royal tribe from which Christ came. Appropriately, its name means “praise,” the portion that rightly belongs to Him from all His people. He will again choose Jerusalem as His center. It means “the foundation of peace.” The city has not been true to its name in the past, and therefore has never ceased to be troubled by wars. Peace must be founded on righteousness, as Isaiah 32:17 tells us, “The work of righteousness will be peace, and the effect of righteousness, quietness and assurance forever.” Only when Jerusalem recognizes Jesus as the Son of God will righteousness become the character of the city, and the city finally be consistent with its name, “the foundation of peace.”
“Be silent, all flesh, before the LORD, for He is aroused from His holy habitation” (v. 13). After centuries of turmoil, confusion, trouble, anger and sorrow, how wonderful will be the intervention of the Lord of glory when His long silence is broken by His rising up out of His holy habitation to measure the earth. How becoming then is the call to all flesh to be silent before Him, just as Amos expresses God’s command at that time in one word, “Silence!” (Amos 8:3—JND). It is He alone who can calm the turbulent sea of the world’s conflicts, troubles and sorrows. Well might the Lord Jesus tell Israel, “Be still and know that I am God” (Ps.46:10).
Chapter 3
The Fourth Vision
Grace to the Representative High Priest Overcoming Satan’s Opposition (vv. 1-5)
In verse 1 the angel who talked with Zechariah showed him Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. We have seen that the Angel of the Lord is Christ. Joshua, being high priest, is a type of Christ, but seen here as representing Israel. Therefore he is clothed with filthy garments as taking the responsibility for Israel’s sins. Satan, the accuser (as his name means), resists by means of the accusations he can bring because of Israel’s sins. How overwhelming this guilt would naturally be!
The words of the Lord to Satan are wonderful: “The LORD rebuke you, Satan! The Lord who has chosen Jerusalem rebuke you! “Is this not a brand plucked from the fire” (v. 2)? No matter how great the guilt and shame of the nation of Israel, nothing is too hard for the Lord. He is able to righteously and fully remove the guilt and stigma of sin. The basis of this has already been laid at the cross of Calvary, and today all who trust in the blessed Christ of God are cleansed from their sins by virtue of His great sacrifice. Israel has refused Him for centuries, but when the remnant of Israel eventually receive Him, they will indeed be “a brand plucked from the fire,” and the iniquity of her land will be removed in one day (v. 9). This chapter then looks forward prophetically to that day.
The Lord then speaks to those who stood by, ordering them to remove the filthy garments from Joshua (vv. 3-4). This speaks of the purging away of sins, which is one wonderful result of the value of the sacrifice of Christ. All that is filthy is removed, but this is not enough for God. He speaks to Joshua, telling him He has caused his iniquity to pass from him and He will clothe him with rich robes. This is typical of God imputing righteousness to the believer: it is the truth of justification, which has the thought of God judicially declaring the person righteous in total contrast to guilt.
Not only has God wiped out our tremendous debt, but has freely given us a credit of righteousness such as delights His own heart. The robe of righteousness is Christ—Christ our righteousness (1 Cor.1:30). Israel too, in a coming day, will be beautifully clothed “in Christ.” This will be marvelous pure grace, a wonderful answer to Israel’s prayer of Psalm 90:17, “Let the beauty of the LORD our God be upon us.”
A turban for Joshua’s head is specifically mentioned (v. 5). When Christ is received, the attitude of our minds is totally changed. So will it be for the nation Israel. Their thinking will be wonderfully corrected when once they receive their true Messiah (Isa.53:4-5). God will have given them their beautiful turban. “And the Angel of the LORD stood by.” Typically it is the Lord Jesus personally taking a vital interest in the change of His people Israel.
Government Following Grace (vv. 6-7)
Following this work of pure grace, the Angel of the Lord admonishes Joshua. There was no “if” regarding the work of God in grace toward him, but now an “if” is introduced regarding Joshua’s judging (or administering) the affairs of God’s house and keeping His courts, as well as having a place of dignity among those who stood by. All this depended on Joshua keeping God’s charge. Similarly today, though one is saved entirely by the grace of God, yet that one must prove trustworthy in keeping the Word of God if he or she is to be entrusted with any place of honor in connection with maintaining the proper testimony of the house of God, the Assembly. Those who “stand here” may be all those who have any interest in connection with God’s house.
The Branch and the Stone (vv. 8-10)
Verses 8 to 10 give a prophetic application to what has gone before. Joshua and those who sit before him (the family of the priests) are told to listen, because they are “a wondrous sign” (v. 8), that is, they are symbolic as foretelling the future blessing of Israel when the Messiah is revealed in power and glory. God declares, “I am bringing forth My Servant, the BRANCH.” This is literally, “the Sprout,” referring to the Lord Jesus as a miraculous sprout from the dead stalk of the nation of Israel. He is in fact the one source of all their future blessing. Jeremiah 23:5 shows that “the Branch” is King (as in Matthew). He is Servant as in Mark 3:8. He is the Man as in Luke 6:12 and He is Jehovah as in John (Isa.4:2).
Verse 9 introduces another type of Christ as the foundation of their blessing, the Stone laid before Joshua. Isaiah 28:16 refers to this, “Behold, I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation.” On this stone are seven eyes. This reminds us of Revelation 5:6 where we see “seven eyes, which are the seven spirits of God sent out into all the earth.” It speaks of the sevenfold (or complete) discerning power of the Spirit of God seen in the blessed person of the Lord Jesus (as the Lamb in Revelation and the Stone in Zechariah).
God’s engraving speaks of Christ being the very expression (or imprint) of the substance of God (Heb. 1:3). God has borne witness to this in no uncertain terms when His voice came from the excellent glory, “This is My beloved Son in whom I am well pleased” (Matt. 3:17; 2 Peter 1:17). Engraved in His very person is the precious truth that “in Him dwells all the fullness of the Godhead bodily” (Col.2:9). This verse therefore is a lovely witness to the truth of the Trinity being manifested in the blessed person of Christ.
This is the solid foundation on which “the LORD of hosts” can affirm that He will “remove the iniquity of that land in one day (v. 9). Who else can do this but the eternal God (Father, Son and Holy Spirit) manifested in the person of the Lord Jesus? The basis of the removal of guilt has long ago been laid when the Lord Jesus laid down His life at Calvary. Though Israel has refused to accept Him as Savior, when God turns that nation’s heart back to Himself through great tribulation, the iniquity of the land will be removed in one literal day—the day Christ will appear in majesty on the Mount of Olives, when the hearts of the people will be melted before Him in genuine repentance (Zech. 12:10-14).
“In that day,” the Millennium, “everyone will invite his neighbor under his vine and under his fig tree (v. 10). The vine is symbolic of Judah planted in the vineyard of Israel (Isa. 5:7), but desolated because of disobedience (v. 5). The fig tree is a type of Judah restored after the captivity, a fig tree planted in the vineyard (Luke 13:6), but which the Lord found when He came, was not bearing fruit. Judah’s failure and ruin have been complete, but the grace of the Lord Jesus will restore her wonderfully in that day to come.
Her peace and prosperity is pictured beautifully in the quiet, refreshing scenes of social grace and fellowship, every individual being blessed under the vine and under the fig tree. Then all will have learned the wonder of the grace of God in overruling the sad failure of the nation both in her earliest state before the captivity and in her later state after being brought back from captivity. Because they realize deeply that theirs has been a history of failure over and over again, they will so value the grace of God that they will be glad to share their blessing with others.
Chapter 4
The Fifth Vision
The Vision of the Lampstand (vv. 1-14)
The next vision requires Zechariah being awakened by the angel who spoke with him. Our natural inclination would not discern the truth of a vision like this: we are naturally insensible regarding these things and require an awakening by divine power. The essence of the vision is expressed in verse 6, “‘Not by might nor by power, but by My Spirit,’ says the LORD of hosts,” and 1 Corinthians 2:14 reminds us, “The natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.” We too need an awakening by a power outside of ourselves if we are to understand the things freely given us by God. It must be by divine revelation.
The angel asks what Zechariah sees (v. 2), for he wants his fullest attention. Zechariah says, “I am looking.” The vision was of a gold lampstand, reminding us of the lamp-stand in the tabernacle (Ex. 25:31), with a bowl on the top and seven oil lamps which were fed by seven pipes evidently from the bowl. Also, two olive trees were beside it, one on the right and one on the left side (v. 3). The oil came from those trees.
The lampstand speaks of Christ in whom all the golden glory of God is manifested. It is He who is the Sustainer of all true testimony for God, of which the light speaks. In the tabernacle the lamps were to be lit so “that they give light in front of it” (the lampstand). The light was not simply to light up the room, but for the display of the lampstand itself, just as the light of God is focused on the Lord Jesus, the Sustainer of God’s testimony. The interpretation of the two olive trees is found at the end of the chapter, so we will wait until then to consider this.
Zechariah’s interest is stirred by this vision (v. 4), though he has to admit to the angel his ignorance of what it means (v. 5). This brings forth the angel’s message from God, which is of vital consequence, not only for Israel, but for mankind in every sphere and in every age. It is the word of the Lord addressed to Zerubbabel, for he represents the might and power of government (v. 6). He is told, “‘Not by might nor by power, but by My Spirit,’ says the LORD of hosts.” We have recently seen the startling collapse of authoritarian rule in some countries. The irritation of the people against such rule must eventually break out in rebellion. How good to know that the great authority and power of the Lord Jesus is perfectly balanced by the grace of His Priesthood! The world’s kings know nothing of this.
Zerubbabel means “melted by Babylon” which pictures the lowly grace of the Lord Jesus in identifying Himself with Israel in feeling the deep sorrow of her humiliation in captivity to Babylon’s tyranny. He who rightly feels the humiliation of Israel’s shame is the One who can deliver her from the bondage of Gentile oppression. Therefore, the question, “Who are you, O great mountain?” (v. 7), draws our attention to the Gentile powers, beginning with Babylon, that have been so great an obstacle to Israel’s blessing. But before Zerubbabel, this mountain would be reduced to a plain—no obstacle whatever. Certainly Zerubbabel is a picture of the Lord Jesus in this case.
More than this, “He shall bring forth the capstone with shouts of ‘Grace, grace,’ to it.” The capstone or topstone of the building (the temple) signifies its completion. Just as Christ is the foundation of the building, so also is He the full completion of it. Grace too will be predominantly seen, in contrast to “might” and “power.” Grace will draw forth shouts of rejoicing on the part of the people. This will be especially true in the day of Israel’s restoration, but today believers are privileged to know in advance the reality of the grace of God. This grace is seen in the Lord Jesus as the foundation of the spiritual building, the Church of God, and as “Completer of faith,” the One who brings to a perfect culmination all the counsels of God concerning the Church.
The word of the Lord has further instruction for Zechariah concerning this fifth vision. “The hands of Zerubbabel have laid the foundation of this temple; His hands shall also finish it. Then you will know that the LORD of hosts has sent Me to you” (v. 9). Though considerable time had elapsed between the laying of the foundation of the temple and the time of this prophecy, the temple was far from finished. Yet God decreed plainly that Zerubbabel would finish it. When the finishing took place, it would be the clearest demonstration that it was “the LORD of hosts” who had “sent Me to you.”
Who is this who was sent? The language is intended to emphasize the typical character of this prophecy as looking forward to the future temple in or near Jerusalem, which Israel knows will be built by the Messiah in His own time. The One therefore whom the Lord of hosts has sent is the Messiah of Israel, the Lord Jesus. It will be He who gives instructions for both the laying of the foundation of the temple and the completed edifice. In this present day, this is a picture of the spiritual house, the Church, of whom the Lord Jesus is Himself the foundation, the cornerstone and the topstone. He is the Builder and is personally involved in the erection of the entire building.
At the arrival of the glorious age to come, it will be fully manifest to Israel that it is indeed the Lord of hosts, the God of Israel, who has sent the Lord Jesus Christ, the Messiah. No doubts will remain in the minds of the people, though when He came first in lowly grace, they rejected Him as the Son of God sent by the Father.
Meanwhile, while the marvelous glory of the Millennium is still future and we see only great weakness instead of power, much failure instead of victory, the Lord asks a question of deepest importance, “Who has despised the day of small things” (v. 10)? While waiting for the coming day of glory, we ought to rejoice in every small occasion of true spiritual blessing which God graciously gives to encourage genuine faith. In the present day, God is seeking to impress on us the truth of the words of the Lord Jesus, “He who is faithful in that which is least is faithful also in much” (Luke 16:10). If He does not give us great blessing in our testimony as to the truth of the gospel or to the truth of the Assembly, it may be because we have lacked faithfulness in maintaining the blessing He has given! At any rate, faith does not despise small things and can patiently wait for the great things that are promised.
“These seven rejoice to see the plumb line in the hand of Zerubbabel” (v. 10). Zerubbabel pictures Christ as the Builder whose building is perfectly square vertically as well as horizontally. The seven eyes refer back to Zechariah 3:9, the eyes in one stone (Christ), which are the eyes of the Lord that range throughout the whole earth. This compares with Revelation 5:6, “the seven Spirits of God sent out into all the earth,” that is, the seven-fold power of the Spirit of God who takes great delight in drawing attention to Christ as the great Builder of His house. These eyes of perfect discernment are cognizant also of all that transpires throughout the whole earth. In doing so, they find nothing that can remotely compare with the dignity of the person of Christ.
Zechariah’s interest is specially awakened by the two olive trees, one on either side of the lampstand (v. 11), and he questions the angel as to this. But before receiving an answer, he questions further as to the two olive branches beside the two golden pipes which empty the golden oil from themselves. These had not been mentioned in verses 2 and 3, but evidently the branches from the trees connected with two golden pipes brought the oil to the seven lamps. As well as the lampstand and the pipes being of gold, the oil is said to be golden oil. This emphasizes the deity of the Spirit of God, just as the glory of Christ’s deity is emphasized in the golden lampstand.
The angel answers that the trees with their branches are “the two anointed ones, who stand beside the Lord of the whole earth” (v. 14). The significance of this is easily understood when we remember that both priests and kings were commonly anointed with oil in Israel, and if we consider Zechariah 6:13, that Christ will be priest on His throne. In the Old Testament history this could never take place, for priests could come only from the line of Aaron, and kings could not come from that line. But Christ will be both High Priest and King.
The olive trees therefore symbolize the priesthood and royalty of the Lord Jesus. These two precious facts provide oil for the golden lamp of testimony, that is, the power of the Spirit of God is seen in its wonderful characteristics in connection with the Lord Jesus as being God’s chosen King and in His being God’s High Priest. Also, as we have seen, the golden lampstand emphasizes the deity of this same blessed Person as the Sustainer of all testimony for God.
Chapter 5
The Sixth and Seventh Visions
The Vision of a Flying Scroll (vv. 1-4)
The five previous visions have beautifully emphasized the grace of God in His restoring great blessing to Israel after years of sorrow and desolation. The two visions (the sixth and seventh) in this chapter are of a different character. Not all of Israel will have part in Israel’s future blessing (Rom. 9:6). Some will persist in their sin, as Isaiah 26:10 shows, “Let grace be shown to the wicked, yet he will not learn righteousness; in the land of uprightness he will deal unjustly, and will not behold the majesty of the LORD.” Therefore God will deal with this stubborn perversity in righteous judgment, not in forgiving grace. Sin must be purged from the kingdom of the Lord Jesus Christ.
Zechariah looked up to see a large flying scroll, twenty by ten cubits (vv. 1-2). It was unrolled for him to discern the measurements, which are the same as the porch of Solomon’s temple (1 Kings 6:3) and of the outer sanctuary of the tabernacle. Writing is seen on both sides, just as was true of the law on the tables of stone (Ex. 32:15) and later in connection with the scroll of God’s judgments in Revelation 5:1.
The scroll shows that God keeps accurate accounts, and just as the law condemns every infraction against it and pronounces a curse against all who disobey it (Dt. 22:15-26), so this scroll is designated as the curse that goes forth over the face of the whole land (or earth). The whole land of Israel had been contaminated by the disobedience of the people, and those who remained in their sinful state of rebellion would suffer the solemn judgment of this curse. The flying of the scroll indicates that when judgment comes it will come swiftly.
Only two classes of guilty people are mentioned here— those who steal and those who swear (v. 3). Verse 4 further designates the swearers as those who swear falsely by God’s name. Both would be judged by the curse, the one according to the one side of the scroll, the other according to the other side. This signifies that the one side of the scroll involves sin against mankind (stealing) and the other side involves sin against God (false swearing). In this case it answers to the summing up of the ten commandments in Luke 10:17, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbor as yourself.” Whatever sin we commit against others has the element of stealing in it, and any sin we commit against God will always have some element of falsehood in it. Those who have not judged these roots of evil in their own hearts (those who are not saved) will not escape the curse of the judgment of God, but will be cut off or “expelled.”
It is the Lord of hosts who will bring forth the curse (v. 4). The thief may now enter other people’s houses, but the curse will enter his own house, not coming just for a brief visit, but remaining to destroy it to its foundation. The destruction of its timber and stones is symbolical of the destruction of all the personal interests and possessions of the deluded unbeliever in Israel. This does not speak of the judgment of the lake of fire, but of the Lord during the tribulation, purging out of His kingdom all things that offend. Therefore this judgment is carried out on earth. Long after that, these same unbelievers will have to stand before the Great White Throne and be judged according to their works (Rev. 20:11-13).
The Seventh Vision: The Basket and the Woman (vv. 5-11)
The angel now draws Zechariah’s attention to another vision, asking what he sees that “goes forth” (v. 5). The basket or ephah was a standard of measurement, and the vessel of that size took the same name. It stands for the principle of trade and commerce, which should be honest (Ezek. 45:10), but in Israel commerce was commonly perverted by greed (Amos 8:5) as we know it is everywhere today. Are things to remain this way? No! God had decreed that the ephah will go forth because “this is their resemblance throughout the earth” (v. 6).
All the land of Israel has been affected adversely by this perversion of the ephah, for the perversion was seen inside the ephah (v. 7). He saw a woman sitting. Women who maintain their scriptural role often are more godly and devoted than are the men, but a woman out of her role can corrupt herself more than the men do, as Jezebel the wife of Ahab illustrates (2 Kings 21:25). Jezebel is used in the New Testament as the symbol of the wickedness of the false church (Rev. 2:20), and similarly the false church, Babylon the Great, is pictured as a woman in Revelation 17:4-5.
The woman here speaks of Israel given up to lust for gain through trade and commerce. She is personified as “Wickedness” (v. 8) and she is thrust down in the midst of the basket or ephah by the angel. A lead lid weighing a talent (well over 100 pounds or 45 kg.) is then thrown over the opening of the ephah. This illustrates what riches commonly accomplish. They become a terrible weight by which the victim is trapped without hope of extrication. Sin must be punished! This vision shows that the root principle of sin will be banished, but those who choose it will also suffer banishment from God.
Having seen in this vision a woman called Wickedness thrown into an ephah and a weighted lid put on its mouth, Zechariah then sees two women coming (v. 9), having wings like a stork, with the wind in their wings. These indicate civil authority and spiritual authority reduced to an evil state, in contrast to Zerubbabel (the civil authority) and Joshua (the spiritual authority) ordained by God for Israel’s blessing. By these corrupted authorities, apostate Israel (the woman in the ephah) is carried rapidly away from Jerusalem (“the foundation of peace”). The wings of a stork (an unclean fowl of the air) signify satanic power that energizes these authorities.
Where do they carry the ephah (v. 10)? When Zechariah asks this question the angel who spoke with him answered, “To build a house for it in the land of Shinar” (v. 11). This calls to mind the plain in the land of Shinar where the tower of Babel was built (Gen.11:2-4). Hence, the carrying of the ephah is the very essence of apostasy (a deliberate turning from the truth of God), indicating that the ungodly in Israel will revert to the same evil designs and intentions that gave birth to the building of the tower of Babel. The ephah will be established there on its own base, a contrast to God’s foundation which is in the holy mountains (Ps. 87:1). How closely related is the lust for base gain (the ephah holding the corrupt woman) to the abhorrent principle of apostasy!
Apostasy can build a house to honor the lust of its greed, and give it high religious dignity, just as is seen in the New Testament in the false church Babylon the Great (Rev. 18:10-16). But its foundation is not God’s foundation, and total destruction is in store for it, just as “great Babylon” will suffer destruction from the hand of God in a coming day (Rev. 18).
This chapter therefore shows that those in Israel who prefer their own sin will be judged; and the root principle of sin, seen in the rebellion of apostasy, will be relegated to the place where judgment will completely destroy it.
Chapter 6
The Final Vision; The High Priest Crowned
The Vision of the Four Chariots (vv. 1-8)
The eighth and last of Zechariah’s visions is of four chariots coming forth between the two mountains (JND). Note that the definite article “the” is used here, and inasmuch as the city of Jerusalem has been the main subject of Zechariah’s prophecy, it is evident that the two mountains are Mount Zion and Mount Olivet, between which laid the valley of Jehoshaphat. They are said to be bronze (or copper) mountains, emphasizing the holiness of God in government. It is manifestly God who is sending them forth with some definite purpose in view.
Red horses were drawing the first chariot, black horses the second, white horses the third, and dappled and strong horses the fourth (vv. 2-3). These four horses represent some answer from God to the four kingdoms that wasted Israel. Yet in this case it is not direct judgment, but rather the sovereign government of God. The angel answered Zechariah’s question by telling him that these horses “are four spirits of heaven, who go out from their station before the Lord of all the earth” (vv. 4-5). They are therefore energizing principles working behind the scenes with effective power.
The order of presentation of the colors of the horses is different than in Revelation 6, for the significance is different. Red stands for the power of attraction, just as Babylon, the kingdom of Nebuchadnezzar, drew the attention of all the earth because of its magnificence (Dan. 4:10-22). So the red horses indicate that the power of God is superior to that of Nebuchadnezzar.
Verse 6 passes by the red when considering the sphere of operation and begins with the black, because the Babylonian kingdom had already given place to the kingdom of the Medes and Persians, so Babylon was no longer a threat to Israel. The Medes and Persians were gradually on the way out too, and the black horses seem to indicate the darkness of that kingdom’s eventual extinction. The black horses were going to the north country since the Medes and Persians had extended their kingdom greatly in that direction, so as to awaken the anger of Alexander and the Greeks (Dan. 8:4-7).
“The white are going after them” (v. 6)—after the previous horses. White speaks of victory. Alexander the Great, in defeating the Medes and Persians and in many other engagements, was spectacular in his decisive victories. But true victory is in the hands of the Lord Jesus, and the Grecian empire too would be easily overcome by the sublime victory of the Lord of glory. Alexander’s kingdom embraced the same northern areas as did that of the Medes and Persians, but the Lord’s white horses would overcome him.
The horses of the fourth chariot are seen as divided in verses 6 and 7, the dappled horses going toward the south country and the strong going to walk back and forth through the earth. This indicates God’s action toward the Roman Empire, first in its original condition and secondly in its future condition when revived during the Tribulation Period. Rome’s conquests first took them southward, but when that empire is revived, it will seek to extend its power as widely as possible through the earth. God knows how to meet these things. The dappled horses speak of judgment tempered with mercy, possibly indicating that God’s judgment of the original Roman Empire was not as devastating as it will be against the revived Roman Empire, when “the strong horses” will overcome the boasted strength of the beast and his armies. Indeed, the overruling power of God will control and direct the power of Rome even while it is opposed to Him
The Crowning of the High Priest (vv. 9-11).
The eight visions being ended, the word of the Lord comes to Zechariah with a message of great importance. Now that all opposing authority has been put down, as the four chariots indicate, we are to see authority approved by God in its proper place. This is plainly symbolic of the future crowning of the Lord Jesus as priest on His throne.
Zechariah is told to take an offering from three exiles who had arrived from Babylon and were received into the house of Josiah the son of Zephaniah (v. 10). This is a picture of the remnant of Israel in the time of the end being recovered after long years of exile which began with the captivity of Babylon. Josiah’s name means “he will be sustained by Jehovah,” and Zephaniah means “treasured by Jehovah.” The exiles are welcomed into such circumstances, indicating that God valued them and would sustain them. They willingly come with an offering, which speaks of their voluntary appreciation of the Messiah of Israel.
In such a house Zechariah is to make (with the offering) crowns of both gold and silver, an elaborate crown. He was to put this crown on the head of Joshua, the high priest, not on Zerubbabel, the governor. This was most unusual! Joshua was of the line of Aaron, of the tribe of Levi. Priests came from this line, but never kings. Israel’s king came from the tribe of Judah. But this occasion symbolizes the fact that Christ will be both Priest and King. He is King, being of the tribe of Judah, and Priest, not of the Aaronic line, but of the order of Melchizedek (Heb. 6:20).
The Message to Joshua (vv. 12-15)
Zechariah is now instructed (v. 12) to tell Joshua the meaning of this symbolic act, so Joshua will not think he was actually to be king. The message came directly from the Lord of hosts, “Behold, the Man whose name is the BRANCH.” It is interesting that over 500 years later, Pilate the governor used these first three words, “Behold the Man” in presenting the Lord Jesus before the Jews (John 19:5). He probably did not know anything about Zechariah’s prophecy, but God put these words into his mouth to face the Jews with a prophecy they knew referred to the Messiah. Sad to say, it only angered them instead of convicting them.
We saw in Zechariah 3:8 that “the Branch” is literally “the Sprout,” the One who came from the stalk of Jesse, as David did, who specially typifies Christ as King of Israel. He would grow up from His own place. Having a place of lowly rejection to begin with, He would by the power of God grow up or emerge into a place of highest honor and dignity. In this verse the emphasis is on the fact that He is truly “The Man.” Elsewhere the emphasis is on His royalty (Jer. 23:5), on His being Servant (Zech. 3:8), and on His being “Jehovah” (Isa. 4:2). All of these are essential in God’s Messiah, but in our chapter both His royalty and His priesthood are considered, and both of these require that He should be a true Man.
The fact is emphasized the second time (v. 13) that He will build the temple, for man’s natural pride would like to think himself capable of doing this. David’s thoughts along this line had to be corrected (2 Sam. 7:11), and Peter’s similar thoughts were strongly reproved by God’s voice from heaven (Luke 9:33-35). Orthodox Jews today know this scripture and are looking for their Messiah to come and build the temple. While many Jews are stirred up to desire the Islamic Dome of the Rock removed from the temple Mountain, wanting to replace it by a Jewish temple, yet they fear to do this. Still, by the middle of the seven year “Tribulation Period” following the Rapture, there will be a temple, erected by humans, in such a location that it will be called “the temple of God” (2 Thess. 2:4).
The Branch, the Lord Jesus, will build yet another temple of the Lord at Jerusalem that will endure through the Millennium. All previous temples will have been done away, including the one which stands during the Tribulation Period. Today, however, before the time the Lord builds Israel’s temple, He is engaged in the building of a spiritual house, the Church of God, adding to that building every convert to Himself as a living stone, and the building is growing “into a holy temple in the Lord” (Eph. 2:21). Thus, believers are “being built together for a dwelling place of God in the Spirit” (Eph. 2:22). God dwelling there is the most important feature of the temple. He loves to dwell with His own, whether in the Church today or with Israel in the millennial age.
Returning to verse 13, “He shall bear the glory.” The glory and honor of being entrusted with the authority of ruling Israel and the whole world will be perfectly safe when borne on the shoulder of this faithful Son of Man. He alone of all men will be able to bear this glory. Even David was not able to bear it: he failed badly, as did Solomon and the kings that followed. He “shall sit and rule on His throne.” This also looks forward to the millennial age. Already He is seated with the Father on the Father’s throne (Rev. 3:21), but will take His own throne when coming as the Son of Man in power and glory to subdue all creation under His feet.
More than this, “He shall be a priest on His throne.” No king of Israel could be a priest, for kings were of the tribe of Judah while priests were from the tribe of Levi. Yet before Israel’s existence, there was a man who was both king and priest of the Most High God (Gen. 14:18). This man, Melchizedek, was typical of Christ, who would combine both offices in His own person (Heb. 7:1-3). While His kingship establishes His authority, His priesthood adds the wonderful feature of tender grace and sympathy (Heb. 4:14-16). “The counsel of peace shall be between them both.” While kings and priests of Israel often could not agree, yet in the royalty and priesthood of Christ there is beautiful concord: authority and grace are perfectly balanced in Him, both being fully maintained according to the counsel of God.
The crown would then remain as a memorial in the temple of the Lord to the three men mentioned in verse 10, and as a memorial to the grace or kindness of the son of Zephaniah in having welcomed the three exiles from Babylon (v. 14). The returning exiles, as we have seen, are typical of the remnant of Israel returning in the last days, and the crowns indicate their giving to the Lord Jesus the place of supreme authority as both King and High Priest of His people. The memorial of their faith will remain, just as will the memorial of the great grace by which they are received back to the land.
Other Israelites would come “from afar” to help build the temple, recognizing the true Messiah in His directing that building process (v. 15). Peter refers to those “afar off” (Acts 2:39) as the dispersed Israelites, to whom later he writes his first epistle as guided by God (1 Peter 1:1). On the other hand, Paul writes to Gentiles as having been “far off,” yet brought near by the blood of Christ (Eph. 2:13), who are made members of the body of Christ along with Jewish believers of this present dispensation of grace.
Whether Zechariah 6:15 includes Gentiles is a question perhaps not easily settled, but Isaiah 60:10 prophesies that “the sons of foreigners shall build up your walls,” the walls of the city, not the temple, and that Gentiles will be most cooperative with Israel in that coming day of glory.
The coming of those from far off to help build the temple was an additional confirmation that “the LORD of hosts has sent Me to you.” We may take this as the words of the angel speaking with Zechariah, but it seems to apply in its fullness to the sending of the Messiah in that future day.
This would “come to pass” if Israel would “diligently obey the voice of the LORD your God.” But the sending of the Messiah will not take place till Israel is brought back from their rebellious wanderings and into subjection to the Word of God. For centuries the nation of Israel has been disobedient, rebellious and scattered as though not a nation at all, stubbornly persisting in their rejection of Christ. When finally they receive Him, then we are told, “Your people shall be volunteers in the day of Your power” (Ps. 110:3).
Chapter 7
Their Fasting was Selfish
Question Answered Negatively (vv. 1-7)
The visions and prophecies of the first six chapters are connected with the eighth month of the second year of the reign of Darius (Zech. 1:1). It is two years later when the question of Zechariah 7:3 arises. In this chapter the Lord answers the question negatively, and gives the positive answer in Zechariah 8.
The question is asked by men sent to the house of the Lord from Bethel (JND). They had been sent to pray and to ask the priests and prophets in Jerusalem, “Should I weep in the fifth month and fast as I have done for so many years?” The fast of the fifth month was in memory of the destruction of the first temple. Now that the temple was being rebuilt (it was finished within two years after this: Ezra 6:15), was it necessary to continue this fast?
Bethel was one of the two centers where Jeroboam set up his idolatrous worship (1 Kings 12:28-29) when he separated the ten tribes from Judah and Benjamin. The Assyrian took the ten tribes into captivity before the temple was destroyed (2 Kings 17:6), yet here we find men of Bethel who were mourning the destruction of Jerusalem’s temple. It is good to see this evidence of their being drawn back to Judah and the center of worship that God had established in Israel. God’s temple now meant enough to them that they were mourning over its destruction and were glad to see it being rebuilt.
The Lord answered this question through Zechariah. The answer was addressed not only to those who asked the question, but to all the people of the land, and to the priests particularly, who were commonly the representatives of the people. Yet the question is only partially answered in this chapter: the positive side of the answer awaits Zechariah 8. The answer begins (v. 5) in the form of another question, “When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me—for Me?” The Lord adds a fast in the seventh month, which was a fast in memory of the murder of Gedaliah by Ishmael (Jer. 41:1-2).
The Lord makes it a serious question as to whether these fasts were out of concern for His glory or whether Israel had selfish motives. On the other hand also, when instead of fasting they ate and drank, were they not doing this entirely for themselves and not eating and drinking to the glory of God? Whether or not the fasts had begun with proper motives, they did not continue that way. They had degenerated into mere formal and selfish observations, just as later on we read of “the Jews’ Passover” (John 2:13) and “the Jews’ feast of Tabernacles” (John 7:2), though these had been called “the feasts of the LORD” when instituted in Leviticus 23:4.
In verse 7 the Lord reminds Israel that He had spoken by the prophets in this same way to the nation before the captivity took place “when Jerusalem and the cities around it were inhabited and prosperous.” Isaiah’s prophecy is most pointed in this matter (Isa. 58:3-7). He wrote in the days of Uzziah, Jotham, Ahaz and Hezekiah, previous to Judah’s captivity. They had before ignored God’s messages and suffered for it. Let them take a warning that they may rightly respond now!
A Further Message from God (vv. 8-14)
The message from verses 4-7 has been one of serious reproof. The Lord gives another message beginning with verse 8, this time adding exhortation as to the proper attitude to accompany fasting, while showing that this attitude had been lacking in Israel. As a result the people were scattered among the nations.
If their fast was honestly for God, then they would show it in their attitude toward others. They would execute true judgment, being fair-minded in their dealings, which would require showing mercy and compassion (v. 9). They are told not to oppress the widow. Unscrupulous people will take cruel advantage of a widow’s lack of knowledge as to business matters. The fatherless, the strangers and the poor also are in a position that leaves them vulnerable to such people (v. 10). Yet this is negative: the New Testament goes much further than this, as for example Galatians 6:10, “Therefore, as we have opportunity, let us do good to all.” We surely ought not merely to refrain from doing evil, but should positively do good.
Israel had refused to listen to God’s prophets, but closed their ears against the truth of God’s Word (v. 11). They had deliberately made their hearts as hard as a rock, so the law of God would make no impression, nor His Word sent by His Spirit through the prophets. For this reason the great wrath of God burned against them (v. 12).
Just as God cried loudly to Israel, but they would not listen, so when at last they cry out in distress when suffering the results of their rebellion, God said He would not listen (v. 13). Rather, in His righteous government, He scattered them from their land among many nations where they were strangers (v. 14). Since they did not want God, He put them in the company of those who did not know God, that they might learn by experience the bitterness of being away from the kindness and care of their faithful Creator. Their land was left desolate as an awesome governmental judgment from God, with not even travelers passing through it. This was true during the 70 years of captivity and has since been repeated when Israel rejected the Lord Jesus when He came in grace. Now, after many centuries, God is showing mercy in many returning to the land with the nation of Israel firmly established, yet surrounded by enemies.
The negative side of the answer of God thus emphasizes that Israel had not learned to take to heart the significance of their fasting. Therefore they are not told to cease their fasting, for despite the little apparent revival God had given them, they had not learned the self-judgment God was seeking to teach them.
Chapter 8
All Depends on God’s Faithfulness
The Positive Answer (vv. 1-17)
In this chapter the Lord gives a wonderfully positive answer to the question of Zechariah 7:3. The positive answer is found only in His own great and effective work to which the eyes of Israel are to be directed. Yet the answer looks forward, far beyond any small measure of revival in Israel, to the time when God restores the nation permanently in the age of millennial glory.
Another direct word from the Lord of hosts comes to Zechariah, not regarding Israel’s guilt, but to affirm His own great jealousy for Zion’s welfare. Zion (meaning sunny) is Jerusalem’s name given in view of Christ’s coming to her as “the Sun of Righteousness” (Mal. 4:2) in a future day. The Lord adds, “I am zealous for Zion with great zeal” (v. 2). How rightly He hates the evil that has caused His people to fall and to be estranged from Him! When He judges, His anger will burn and He will accomplish His ends.
His promise is irrevocable in spite of Israel’s failure. “I will return to Zion, and dwell in the midst of Jerusalem” (v. 3). The fulfillment of this has been delayed for many centuries, and Israel’s failure has been the cause of the delay. God did return in person when Christ came into the world, but Israel coldly rejected Him, causing further delay to His dwelling in their midst. Only when their attitude toward the Lord Jesus is sovereignly changed to one of faith and submission will they be blessed with the joy of His presence in their midst. Then “Jerusalem shall be called the City of Truth, the Mountain of the LORD of hosts, the Holy Mountain.” What a contrast indeed to what Revelation 11:8 has to say of Jerusalem during the Great Tribulation: “the great city which spiritually is called Sodom and Egypt.” The change will be absolutely the Lord’s doing. He will change their corruption (their Sodom character) into truth, and their independence of God (their Egyptian character) into holiness. Wonderful work of divine grace and power!
The permanence of the blessing of the Millennium is seen in verse 4, which tells us, “Old men and old women shall again sit in the streets of Jerusalem, each one with his staff in his hand because of great age.” At the time of writing, only the young and virile had been able to survive the rigors of captivity and wars, and only the comparatively young had returned from the captivity. But during the Millennium many people will live through the entire thousand years, so their age will be great, yet they will not die.
The streets will be filled with children playing, not filled with civil rights marches and protests and crime. Today the streets are the most dangerous areas for children to play, but whatever modes of transportation will then be used, they will pose no threat even to children. The pleasant circumstances of prosperity and contentment will be such a contrast to the world’s present day confusion.
When the time comes for this to take place, it will seem too difficult (or marvelous; wonderful) in the eyes of the godly remnant of Israel (v. 6). Will it also be too difficult in God’s eyes? It will involve tremendous changes that even we today may find hard to imagine. What will happen to the results of the industrial and electronics revolutions? What of all the amazing inventions that have flooded the world’s markets? There is no question that all the world’s weapons of war will be done away, but what of its advanced methods of rapid transportation, cars, trucks, planes, space ships, etc.?
Distribution of food will be necessary, and garbage disposal. Homes will be built, crops planted, clothing manufactured, and many other things will require the work of people’s hands. But where will the line be drawn? At least there will not be the complications of present day society. The simplicity of living is emphasized wherever the Millennium is spoken of in Scripture. Accidental death will apparently never take place, nor the death of an infant (Isa. 65:18-25). Whatever changes God sees fit to introduce, He will accomplish His promise perfectly in spite of any objections unbelief may advance.
For the fourth time in this chapter the words are repeated, “Thus says the LORD of hosts” (v. 7). He is emphasizing the absolute truth of what He says. Though the returned remnant of Israel was very small, God was still “the LORD of hosts,” the Commander of multitudes. Though Israel was scattered far from their land, and many are still scattered, He will save them just as simply as He saved the remnant from the captivity of the Medes and Persians. He will bring them back eventually to dwell in the midst of Jerusalem, where He will own them as His own people (v. 8). In Hosea 1:9 God speaks of disowning Israel, calling them “not My people” because of their rebellion against Him. But in the future, they will have pleasure in obeying Him.
Again, for the fifth time in this chapter (v. 9) Israel is told, “Thus says the LORD of hosts.” In this case He asks for a fitting response from the nation, though He later affirms again the certainty of His own work, interspersing this with appeals to them to act consistently in view of God’s faithfulness. “Let your hands be strong.” They were not to wait for the coming day of glory to act for God, but “You who have been hearing in these days these words by the mouth of the prophets” were called on to be strong now. The prophets had prophesied when the foundation of the restored temple was laid. God had spoken by the prophets. The people were therefore responsible to listen and then obey. This was more important than being occupied with questions as to whether or not they should fast at certain times. The temple signified God dwelling among them. This wonderful fact should have had deep effect on the heart of every Israelite.
“For before these days,” while the land was lying desolate for seventy years, “there were no wages for man nor any hire for beast; there was no peace from the enemy for whoever went out or came in; for I set all men, everyone, against his neighbor” (v. 10). This was the hand of God in discipline, not merely unfortunate circumstances. He had changed Israel’s circumstances before from favorable to miserable. His power is just as effective to change them back again. This power not only changed circumstances, but also influenced the attitude of people, setting them against one another. By the same power God could change people’s attitudes as well as their outward circumstances. In other words, they sorely need God!
“‘But now I will not treat the remnant of this people as in the former days,’ says the LORD of hosts” (v. 11). The little reviving God had given in restoring the small fraction of the people after the captivity partially fulfilled this promise, but the revival did not last. So it was only a small pledge of the later complete fulfillment, which will take place in the millennial kingdom of the Lord Jesus.
God will then make the seed they sow to prosper and cause their vines to produce fruit (v. 12). The ground will bring forth abundance. The heavens will give dew, not wild rainstorms, but gentle moisture necessary for growth, given at night with no inconvenience for mankind. God will cause the remnant of Israel to possess all these blessings in His own time.
As to the people themselves, whether Judah or Israel, they then will no longer be a curse among the Gentiles, as they have been for centuries (v. 13). Gentiles have generally despised the Jewish people, yet their identity as Jews has been maintained throughout the years in spite of their being scattered away from their land. In every country where they have been dispersed they have been considered a curse by some. But God will save them and they will become a blessing, recognized as such by the nations. This will be another miraculous result of God’s work of grace in their hearts. He tells them, “Do not fear, let your hands be strong.” Their situation at the time caused them to fear the opposition of the nations, but since God will eventually change this opposition into approval, why not now be strong to do the will of God?
Again with the expression, “Thus says the LORD of hosts” (v. 14), the faithfulness of God in carrying out His Word is pressed on Israel. When His righteous punishment had been executed in the past because their fathers had provoked Him to anger, He had not repented of His expressed warnings, but carried out His Word. He meant what He said. Similarly, His thoughts of doing well to Israel have been expressed in this very chapter and in the great field of prophecy (v. 15). In this case His Word will not fail either. Will they not trust Him as fully for the second as for the first? Well might they be told then not to fear, but to let their hands be strong. They may depend utterly on the faithfulness of God to uphold them.
With the basis of God’s faithfulness, how becoming and right it is that He should expect a true response, as is seen in verses 16 and 17. Notice, however, that no selfish motive on God’s part is involved in what He requires. Rather, His concern is for the welfare of others. He insists that they speak the truth to neighbors: one should not deceive another. Also, those who held the office of judges in the gates are expected to execute the judgment of truth that has the element of peace instead of resentment, as was often the reaction to court judgments in those days just as in our days. God is deeply concerned as to how we consider one another.
Verse 17 goes deeper than verse 16. Verse 16 refers to actions and verse 17 to thoughts. Imagining evil even in one’s heart toward one’s neighbor is forbidden, as is loving a false oath. God knows our motives, and we must judge them as in the sight of God, for He hates all evil, whether evil actions or evil thoughts.
The Fasts Turned into Feasts (vv. 18-23)
Verses 18 and 19 connect with the question of Zechariah 7:3 and with the negative answer in Zechariah 7:5-6. Here we have the positive answer in a way far higher than the questioners had ever imagined. For the seventh time in the chapter the message is prefaced with the word of “the LORD of hosts.” The men from Bethel had asked only about observing the fast of the fifth month. In the negative answer God had added the fast of the seventh month (Zech.7:5). Now two more fasts are added to these—those of the fourth and tenth months. The fast of the fourth month was in memory of Nebuchadnezzar taking the city of Jerusalem (2 Kings 25:3-4). That of the tenth month commemorated the beginning of the siege of Jerusalem in the ninth year of Zedekiah (1 Kings 25:1).
Rather than telling the men of Bethel to no longer observe these fasts, the Lord tells them that all of these fasts will be turned into cheerful feasts of joy and gladness for the house of Judah. This refers to the future because Judah has not taken to heart the serious significance of the fasts in humbling themselves in self-judgment and faith in the Son of God. Yet God’s answer in grace far transcends all that anyone could imagine, and He will wonderfully carry out His Word. Because of the certainty of this, they are told to love truth and peace. God has spoken the truth; therefore love it. If one’s thoughts conflict with this, he does not really love peace. If one loves peace, he will not entertain thoughts of conflict with God.
In verse 19 for the eighth time we are told, “Thus says the LORD of hosts.” In this case the Lord promises that the blessing will not be confined to the house of Judah. The inhabitants of many cities will come to share in the joy that Judah is given (vv. 20-21). These are the cities of Israel. Their refreshing desire for fellowship then will lead those of one city to go to another, so that together they might go up to supplicate the Lord at Jerusalem. The unity of Israel will be far more than formal, but will issue from willing hearts.
In verse 22 the blessing is seen to be wider still. Many peoples and strong nations will also come to seek the Lord and present their supplication before Him at Jerusalem. Gentiles will recognize His glory as being identified with the people of Israel whom they had long despised. How marvelous this work of grace will be! What a change from present day intrigue, distrust, hatred and violence even within Israel and in many of the nations toward her!
Again, for the ninth time in the chapter it is emphasized, “Thus says the LORD of hosts.” When those days arrive, as many as ten Gentiles will be attracted to one Jew, not to terrorize him, but to seek his favor, for, they will say, “we have heard that God is with you” (v. 23). In fact, the name of the city will be “THE LORD IS THERE” (Ezek.48:35).
Chapter 9
Judgments of Nations: Final Victory
Syria, Tyre and Philistia to Fall Under Judgment (vv. 1-8)
Beginning with this chapter the book of Zechariah has a distinctly different character. No dates are mentioned as in the first section of the book (chapters 1 to 8), and no more visions are found. Zechariah 9:1 gives the emphasis of all the remaining chapters, “the burden of the word of the LORD.” The word burden has the thought of a weight heavy to bear, for God is bringing His displeasure to bear on mankind, and He intends people to feel it.
The land of Hadrach is mentioned first, though it is the only occurrence of this name in Scripture. Hadrach was a city near Damascus, the capital of Syria. The land of Hadrach was to come under God’s displeasure, but Damascus was the place on which it was to rest. The best translation of the last part of verse 1 is found in JND’s version: “For Jehovah hath an eye upon men, and upon all the tribes of Israel.” “The eyes of the LORD are in every place, keeping watch on the evil and the good” (Prov. 15:3). When judgment must fall, those eyes will be “like a flame of fire” (Rev. 1:14). They scrutinize and discern everything as it is.
This judgment against Damascus and the land adjoining it was carried out in measure not too long after the prophecy, when Alexander the Great invaded and conquered the land, but there is a longer range, yet future fulfillment. Syria, at the time of the end, will have an active part in the invasion by the King of the North into Israel, and will suffer God’s judgment for this. The King of the North is also called “the King of Assyria” (Dan. 11:40; Isa. 8:7-8). The Assyrian empire included Syria, Iraq, Iran, and other surrounding nations.
Hamath also (v. 2), a district bordering on Damascus, will suffer a like judgment. It was “at Riblah in the land of Hamath” that a large number of officials of Judah were executed by Nebuzaradan, captain of Nebuchadnezzar’s guard, when he took them captive from Jerusalem (2 Kings 25:18-21). This cold blooded murder would be still in the memory of the people, and surely also in God’s memory.
“Tyre and Sidon, though they are very wise,” will not escape the judgment of God. These cities were in Phoenicia (present day Lebanon) south of Hamath. Tyre was famous for having built a stronghold that the nations were unable to conquer, not even Nebuchadnezzar who had besieged it for many years. Verses 2-3 refer to what is called the new Tyre, built on an island and highly fortified, having a surrounding wall about 150 feet or 46 meters high.
God observed Tyre, not only as building a secure stronghold, but making herself wealthy (v. 3). In Joshua 19:29 she is called “the fortified city of Tyre,” and in Isaiah 23 both Tyre and Sidon are seen as centers of trade and commerce (especially verse 8).
“Behold, the LORD will cast her out; He will destroy her power in the sea, and she will be devoured by fire” (v. 4). This devastating judgment was later carried out on Tyre by Alexander the Great. His armies besieged the city for seven months before finally taking it and massacring ten thousand inhabitants. However secure or wealthy people make themselves, God will break it down to nothing. There is no true security and no true wealth except in a genuine, dependent faith in the living God. Though these cities have in measure been built up again today, the future judgments of the tribulation will completely fulfill the prophecy of their destruction.
Somewhat further south, the land of the Philistines is next considered. Four of its chief cities are mentioned (Gath being omitted). “Ashkelon shall see it and fear; Gaza also shall be very sorrowful; and Ekron, for He dried up her expectation. The king shall perish from Gaza, and Ashkelon shall not be inhabited” (v. 5). “A mixed race shall settle in Ashdod, and I will cut off the pride of the Philistines” (v. 6). There have been partial fulfillments of these judgments too, but the complete fulfillment will be at the time of the end.
The evils that descend on these cities will serve to cut off Philistine pride. When God does this, He also says He will take away the blood from his mouth (v. 7). The word his intimates that the Philistines are looked at as one person. It is the blood of his idolatrous sacrifices that is taken from his mouth. No longer will his mouth speak falsely. “Abominations” is another word for idols, and the Philistines will be no longer ingesting the evil teachings of idolatry. So there is good accomplished by God’s judgments. There will be a remnant of the Philistines who will be “for our God” and will be leaders in Judah, “and Ekron like a Jebusite.” At least some of the Jebusites (previous inhabitants of Jerusalem) were incorporated into Israel (2 Sam. 24:18-25). “Araunah the Jebusite” was one who wanted to give his property to David so that David could use it in sacrifice to God.
God would also camp about His house because of the army (v. 8). His house is the literal temple in Jerusalem, which He would protect by His sovereign power when the oppressing army invades the land. This was partially fulfilled when Alexander the Great came to Jerusalem, intending to destroy it. But, instead of fortifying the city to fight against him, the Jews (according to Josephus) prayed earnestly to God. Then the high priest led a procession of robed priests out of the city to meet Alexander. He was so impressed by this action that he not only spared the city, but showed the Jews many favors. This most interesting history is found in The Antiquities of the Jews, Book XI, the latter part of Zechariah 8.
However, this verse has never been completely fulfilled, for it is added, “no more shall an oppressor pass through them.” The army of the King of the North at the time of the end shall “overwhelm them, and pass through” (Dan. 11:40). Only when this last oppressor has been judged will the prophecy receive its final fulfillment. Meanwhile, the Lord knows how to encamp around the site of the temple and to preserve His own interests among His people. “For,” He says, “now I have seen with My eyes” (v. 8). The same eyes of which verse 1 speaks have taken full cognizance of all that concerns Israel, including the opposition of its oppressors, and Israel may rest in the knowledge that the Lord sees all. This is a precious rest too for every believer today.
Israel’s Messiah Announced (vv. 9-17)
Verse 9 is unique in its beauty, standing alone in contrast to all that has gone before and that which follows. It announces the first coming of the Lord Jesus, being presented to Israel in lowly humility and grace. “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey.”
The daughter speaks of the godly remnant of Israel who have purified themselves from the general corruption of the land, being purified by faith in the Messiah of Israel. Zion being mentioned reminds us that the true blessing of this remnant awaits the sunshine of the glory of the Millennium, for Zion means sunny. Zion is also called the daughter of Jerusalem, for the two names are necessary to give adequate testimony to the character of the city. Jerusalem means the foundation of peace, for peace must have a righteous foundation.
“Behold your King is coming to you.” Though this was announced by Zechariah many years before the actual coming of the Lord Jesus into the world, yet Israel was not ready to receive Him when He came. He fulfilled the prophecy to the letter. “He is just.” His character on earth was beyond the slightest question. Even His enemies bore witness, “Teacher, we know that You are true” (Matt. 22:16). Far more than this, thank God, He gave Himself in sacrifice for our sins to accomplish eternal salvation for mankind, though this was not understood at the time of His death.
Though justice is to be expected of a king, it is added that He is “lowly,” which is not what people would expect in a king—a character indeed that was not appreciated by Israel when the blessed Lord Jesus was manifested on earth. Therefore they despised Him in spite of their own scriptures foretelling that this would be true of their Messiah. He would come to Jerusalem riding a colt of a donkey. There is no record of any king of Israel riding a donkey, for the donkey is the symbol of lowliness. Normally a king would ride a horse, the symbol of strength and conquest, as will be true of the Lord Jesus when He comes forth in majestic power as “King of kings and Lord of lords” (Rev. 19:11-16) in a future day. But when He was presented to Israel riding a donkey (Luke 19:30-40), He was not recognized by His own people in spite of this striking prophecy, and was openly resisted by the Pharisees (Luke 19:39).
Another significant fact here is that it was the colt of a donkey. He rode a young animal, unbroken, as Luke 19:30 proves. In spite of never having been ridden before, it was fully submissive to the Lord Jesus. Israel ought to have learned from this that they too should submit to the authority of the lowly Son of Man.
Verse 10 goes far beyond verse 8. There has now been an intervening length of time approaching 2000 years, for the dominion of the King of kings has not yet been established “from sea to sea.” God will cut off the chariot from Ephraim and the horse from Jerusalem. Ephraim headed the ten tribes as separated from Judah and Benjamin, and of course Jerusalem was the center of Judah’s worship. Jehu, king over the ten tribes, was a fit man to display the power of the chariot in ruthless warfare (2 Kings 9:20). In Jerusalem Solomon had 40,000 stalls of horses and 12,000 horsemen. He also had chariots, but his horses, especially those brought from Egypt, are emphasized (2 Chr. 1:14-16). The battle bow shall be cut off. How wonderful will be the day when armaments are no more!
“He shall speak peace to the nations.” This is the King of verse 9. When His voice speaks, it will be as He spoke to the raging sea, “Peace, be still” (Mark 4:39), and immediately there was a great calm. His dominion will be “from sea to sea, and from the River to the ends of the earth.” Though He speaks peace to the Gentile nations, yet His dominion in the following words is seen to be especially over Israel. “From sea to sea” speaks of the Mediterranean to the Persian Gulf, and the river is the Euphrates, bordering the northeast. To the ends of the earth would intimate what God said to Abraham, as far as the Nile, the river of Egypt (Gen. 15:18). This defines the extent of Israel’s borders in the age to come, the Millennium.
It may be that verse 11 is addressed to the daughter of Zion (v. 9), unless God is addressing the King. “Because of the blood of your covenant” refers to the new covenant confirmed to Israel by the blood of Christ shed on Calvary. Jeremiah 31:31-34 is a prophecy of that covenant, and in Matthew 26:27-28 the Lord Jesus affirms the truth of “the blood of the new covenant” as connected with His own imminent death. That covenant made with Israel will become effective for them only when they recognize Christ as their Messiah, so this prophecy of Zechariah refers to that day when “you prisoners of hope” (v. 12—the many Jews who have been in Gentile bondage) will be sent forth out of the pit wherein is no water. After years of such bondage, deprived of the refreshing water of the Word of God, what a relief this will be to the distressed remnant of Israel!
The prisoners of hope are therefore urged to return again to the stronghold (v. 12). They are not to think of themselves as prisoners hopeless in their captivity, but having reason for hope because of the promise of God. But that promise is vitally connected with “the stronghold,” the promised Messiah of Israel. They need Him! In fact a further promise is given them: “Even today I declare that I will restore double to you.” This reminds us of Job, who, after he had passed through his dreadful affliction, was given double the wealth he had previously (Job 42:10).
God’s thoughts toward us are always of grace, though He may allow trials that sometimes seem unbearable. For believers the end will be marvelously wonderful. Verse 13 speaks of Judah and Ephraim both being weapons in God’s hand, so this looks on to the time of the end when the tribes are united again, and Greece, though it had not yet risen, will be fully defeated after all of its oppression of Israel, as will all other Gentile oppressors.
“Then the LORD will be seen over them” (v. 14). He will visibly take His place as Commander of His armies, and His arrow will go forth like lightning. Judgment will be swift and decisive. The Lord God blowing the trumpet speaks of His declared testimony against evil that will be heard by the entire world. His marching with whirlwinds from the south is interesting, for the south generally speaks of favorable circumstances, but out of such circumstances there can be sudden, unexpected trouble for men. When the south wind blew softly, the sailors in Acts 27:13-14 supposed they had gained their purpose, but they soon encountered a violent storm. Thus, when people say, “Peace and safety,” then sudden destruction will come upon them (1 Thess. 5:3), just as “whirlwinds from the south.”
Verse 14 said, “the LORD will be seen over them.” Now verse 15 adds, “The LORD of hosts will defend them,” that is, His people Israel. Israel will figuratively devour enemies and trample down any opposition of the enemy. The drinking too is a picture of their shedding the blood of their enemies and making a noise of exultation, similar to the noise of one who has been drinking. Being filled like bowls speaks of their being fully satisfied with the results of the solemn judgment of God against their enemies.
“Like the corners of the altar” reminds us of the blood of the sin offering on the four horns of the altar of burnt offering (Lev. 4:25). This speaks of a relationship with God being established on the basis of the sacrifice and bloodshedding of Christ. The destruction of enemies is not only for Israel’s relief, but to make Israel realize more fully the value of Christ’s sacrifice on their account. We too should realize something of this. Since God must severely punish the ungodly for their persistent rebellion against His authority, and we will witness the dreadful judgment of God carried out in perfect righteousness at the Great White Throne (Rev. 20:11-15), we will be all the more impressed by, and thankful for, the one great sacrifice of the Lord Jesus by which we too are delivered from such judgment.
“The LORD their God will save them in that day” (v. 16). He is seen over them (v. 14), He defends them (v. 15) and He saves them (v. 16). This will be a complete and permanent salvation, not like one of the many deliverances of Israel in their past history when they soon reverted back to a state of disobedience and self-will. They will then be a nation born of God, true to their character “as the flock of His people.”
The flock speaks of their character of complete dependence on their Shepherd, as well as the unity of their being gathered, rather than as individual sheep. How little Israel has known of that unity in all their past history! And sad to say, we, the Church of God, have lacked proper apprehension of the more vital, beautiful unity established in the Church, so that we have failed in practicing it as we ought. This unity of the one body, the Church, is not just a unity of twelve tribes, but a unity of countless numbers of individuals from every nation under heaven redeemed by the precious blood of Christ.
Another symbol is added. Israel is said to be “like the jewels of a crown, lifted like a banner over His land.” The crown will belong to the Lord Jesus, but the born-again children of Israel will be like jewels in that crown, glittering with the reflection of the pure light of God in His land, prepared by Him for their blessing and for His glory.
Verse 17 lifts our eyes above this great blessing for Israel to contemplate the Blesser Himself! “For how great is His goodness and how great is His beauty” (margin reading; JND)! His character of goodness is wonderful, but it draws fuller attention to the great beauty of His own person. The beauty is in Him, not in Israel, though Israel will reflect that beauty as jewels reflect the light. This is confirmed by Psalm 90:17, “Let the beauty of the LORD our God be upon us.” It is His beauty that David desired to behold in the house of the Lord (Ps. 27:4). But in having our eyes directed to the Lord’s goodness and beauty, we will in some measure reflect this in our own character.
When Israel recognizes the goodness and beauty of the Messiah, giving Him His place of rightful prominence, the prosperity of the nation will follow. The young men will flourish through abundance of grain, the maidens through new wine. Young men, previously conscripted for military service, not able to have their own homes, will prosper as never before. The young women too, often left without hope of eventual marriage because of mortality among men who were called to war, will be supplied with the new wine, which speaks of a new-found joy in a change of their entire situation.
Everywhere today, the strongest dissatisfaction with circumstances is seen among young men and women who rise up in protest against the government, many also suing their employers because of this discontent. When these find genuine satisfaction, then children and old people too will have no cause for complaint. Only in the knowledge of the Lord Jesus will this satisfaction be found.
Chapter 10
All 12 Tribes to be Blessed
Blessing Assured in God’s Time (vv. 1-12)
Following the prophecy of the certainty of God’s future blessing for Israel, based on the perfect goodness and beauty of the Messiah, how good it is to see Israel encouraged to pray. They are to do so, however, as recognizing God’s own time. Faith does this, for it depends on the certainty of the Word of God. This blessing for Israel is to be “In the time of the latter rain” (v. 1). The early rain was in October and November, and the latter rain in March and April.
Spiritually, there has been an early rain for Israel when the Lord Jesus came in lowly grace to suffer and die on Calvary. But Israel was not even grateful for this and took no advantage of it. Since then she has been passing through the winter of cold unbelief toward her Messiah, and the intensity of that winter will culminate in the Great Tribulation. But the springtime, the time of the singing of birds, will follow this long distress, and the godly in Israel will be awakened to pray earnestly for the latter rain. It will come whether they all pray for it or not, but God desires His people to be in tune with His thoughts of grace.
The thunderstorms of heavy rain will make the earth bring forth richly for Israel. This will no doubt be literal for the sake of the land, but its spiritual significance is more precious still, in the nation being refreshed and blessed in true spiritual prosperity.
Verse 2 shows that Israel had special reason to appeal to God in prayer, for they had been deluded by idols (or teraphim) by which idolaters sought supernatural help, and by diviners—those in contact with evil spirits, claiming supernatural powers. They had comforted in vain, making people feel comfortable when they were headed for greater trouble. The result was the people were wandering like sheep without a shepherd, and found themselves in trouble.
There was really no shepherd at all, though there were those who took that outward place. Against these, the anger of the Lord was kindled (v. 3), for they were false shepherds, responsible to care for the people, but oppressing them instead. Also, he speaks of punishing the “goatherds.” Because goats are more able to lead than are sheep, sheep often will follow a goat. Goats are typical of unbelievers (Matt. 25:31-46), and it has often happened that believers will follow an unbeliever who has an impressive title and ability to speak, but who leads them in the wrong direction.
The “LORD of hosts” will visit His flock, to take His rightful place as Shepherd over the house of Judah and will make His flock “as His royal horse in the battle.” A royal horse is far different than a sheep. But when the time of judgment comes, the sheep will be given by God the dignity and courage of a warhorse to go boldly into the battle against the evils that had formerly oppressed them.
“From Him comes the cornerstone” (v. 4). From the true Shepherd of Israel the cornerstone will be manifested. This is a prophecy concerning the Lord Himself. He is the cornerstone of God’s edifice. Isaiah 28:16 speaks of Him as “a precious cornerstone” and 1 Peter 2:6 confirms this One as being the Lord Jesus. He is also spoken of as the foundation, that upon which the entire building stands. The cornerstone is the reference point for the whole building: all receives its character from Him. It speaks of that which is stable, providing lasting blessing for Israel in contrast to the instability of their condition described in verse 2.
From Him “the tent peg” or nail also will come. This is another designation of the Messiah. He is as “a peg in a secure place” (Isa. 22:23). “The nail” (KJV) is a hanger for clothes or other articles. He will bear up all the glory that no one else can bear, a weight of glory far beyond mere human strength. Also, “the battle bow” comes from God, this being another symbol of the Lord Jesus. He will accomplish victories just as the bow releases the arrows to effectively defeat the power of the enemy. His arrows will always find their mark. These features of His character are vitally connected to the establishing of blessing for Israel in the Millennium.
The last thing added here includes others beside the Messiah. “From Him every ruler together.” He will appoint those whom He chooses to exercise administrative authority over revived Israel. The word together involves the unity of such rulers in subjection to the Lord. He will make them “as mighty men” (v. 5), giving them power to “tread down their enemies in the mire of the streets,” in contrast to their often having been trodden down themselves in the past.
All this looks on to the end of the tribulation, following the time when the Lord Jesus suddenly appears on the Mount of Olives and Israel is broken down in true repentance and faith to receive their once-rejected Messiah. Then “Judah also shall fight at Jerusalem” (Zech. 14:14) under the leadership of the Lord Jesus, “because the LORD is with them.” The joy of the Lord’s presence with them will give them unusual courage and strength, so their enemies, though riding on imposing war horses, will be put to shame.
“I will strengthen the house of Judah” (v. 6). Though Judah will be weakened to the point of despairing of recovery, the strength of the Lord will change this completely. The house of Joseph also is mentioned here. The Lord will save them. In verses 6-12 we have the one direct reference to the ten tribes in Zechariah. They are first spoken of as Joseph, then as Ephraim who was the son of Joseph and took the place of representing the ten tribes who are sometimes called Ephraim, sometimes Joseph and often Israel.
Though Zechariah deals most extensively with Jerusalem and Judah, yet he uses this one occasion to tell us that the ten tribes also will yet share in the great blessing of the millennial kingdom of the Lord Jesus. He will save them and bring them again from their state of obscurity back to the land. Judah is reminded that, though they have despised the other tribes because of their defection during the reign of Rehoboam, God will have mercy on these tribes and they will be as though God had not cast them off. Wonderful is the grace of God that can reverse the painful inflictions of His governmental judgments when those judgments have accomplished their purpose. He can do this because He is “the LORD their God,” and will hear them. The ten tribes have been lost or hidden for centuries. But He knows where they are and will bring them figuratively from their graves.
“Those of Ephraim shall be like a mighty man” (v. 7), just as is said of Judah in verse 5. This is a wonderful change that will bring such rejoicing as through wine. The difference is that wine will cheer a person only for a short time, but the joy of Ephraim will be lasting and full. Their children also will be interested observers and will be glad, for this will be a dramatic change from a life that held no prospect of prosperity and blessing. They will rejoice, not only in their circumstances, but “in the LORD.” The knowledge of the Lord Jesus will make all the difference.
”I will whistle for them and gather them” (v. 8). The word for whistle refers to a shrill-noted pipe used by shepherds to gather the sheep. Israel will thus respond to the authoritative call of the Lord Jesus in that day and will return to Him. He adds, “For I will redeem them.” This is prophetic language. Though the nation has been terribly decimated and depleted in numbers, they will again be as numerous as in their brightest days.
“I will sow them among the peoples, and they shall remember Me in far countries; they shall live, together with their children, and they shall return” (v. 9). God was in perfect control of Israel’s scattering and prophesied of it long before. The length of their scattering has been far greater than might have been imagined, and some have argued that it has been too long for Israel even to be recognized if they are regathered. But God’s sovereign work is seen wonderfully in this. Jews have retained their national identity, though for centuries scattered among other nations. As for the ten tribes, God is just as able to bring them back as He is to bring those of Judah back to the land, as He has been doing in recent years. Wonderful is the grace of God, and His power is no less wonderful.
Verse 10 indicates that some have been dispersed in the land of Egypt, others throughout the Assyrian empire which embraced a large part of the Middle East. Egypt is to the south and Assyria to the north, contrary directions, so the ten tribes have been scattered in different areas, just as Judah was. God will bring them “into the land of Gilead and Lebanon.” Judah did not inhabit those areas as did the other tribes. Gilead is east of Jerusalem and Lebanon north. Israel will take possession of what was theirs centuries ago. But even this will not provide room for them, a statement that brings to mind Isaiah 49:20, “The children you will have, after you have lost the others, will say again in your ears, ‘The place is too small for me; give me a place where I may dwell.’”
The answer to this protest as to the size of Israel’s land in the past is found in one of God’s earliest prophecies. He told Abram, “To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates” (Gen.15:18). These borders embrace a size much larger than Israel has ever yet possessed, but God has promised it to the nation.
“He shall pass through the sea with affliction, and strike the waves of the sea” (v. 11). The sea is a symbol of the Gentile nations (Rev. 17:15). The Lord Jesus will pass through all of these in His devastating judgment. The deeps of the river too, the sources of refreshment for those nations, will be dried up, leaving them desolated. Assyria and Egypt are specially mentioned as being brought low. The ten tribes will be strengthened in the Lord to “walk up and down in His name” (v. 12), no longer restrained by enemies, but in the freedom of having their own land, in willing submission to the Lord’s authority.
Chapter 11
There Will Still be Many Judgments for Sins
Judgment Because the True Shepherd of Israel is Rejected and a False Shepherd Accepted (vv. 1-6)
This chapter is all prophetic, dealing chiefly with the suffering of Israel because of their rejection of Christ, which eventually results in their tragic acceptance of the Antichrist, who will be judged in God’s time.
“Open your doors, O Lebanon, that fire may devour your cedars” (v. 1). Lebanon has been a constant victim of invasion from the north and has for years suffered through various foreign nations maintaining a standing army within its borders or supporting militant factions. But Lebanon has not yet seen the worst. Unwilling though it may be, it will have to open its doors to allow the northern army, the King of the North and his satellites, to pass through to attack Israel at the time when Israel has set up “the abomination of desolation” in the holy place. This will be at or shortly after the middle of Daniel’s 70th week (Dan. 9:27), the beginning of the 3.5 years of “Great Tribulation.”
While Israel is the object of attack, yet Lebanon will have great trouble too. The fire devouring her cedars may be literal, but its figurative significance is more serious, for the cedars speak of men of high dignity. The cypress trees (v. 2) imply the prosperous, the oaks of Bashan, the strong. All of this will be brought low, including “the thick forest.” The mass of common people (the forest) will no longer provide valuable proceeds for the strong and mighty.
The attack of the King of the North proceeds rapidly southward. Not only are the high and mighty in Lebanon brought low, but the King of the North, “like a whirlwind” (Dan. 11:40) comes against Israel and her “worthless shepherd” (Zech. 11:17), the Antichrist. The shepherds of verse 3 who howl are primarily Israel’s leaders, because “their glory” is in ruins. This appears to refer to the temple, which God would protect if Israel had been faithful to Him, but at that time the nation will be dreadfully defiled by idolatry. Therefore, He allows the temple to fall into the hands of the enemy. The King of the North and his armies (being evidently Muslim) will take pleasure in desecrating it, as is prophesied in Psalm 79:1.
The roaring of the lions is in contrast to the howling of the shepherds, while both are occasioned by the same attack. The lions are the fighters, and it appears that “the pride of the Jordan” is Israel’s boast in military strength. This will quickly be reduced to nothing.
Verse 4 goes back to consider the word of the Lord previously spoken to the shepherds. “Feed the flock for slaughter.” The Lord was concerned for His people who were virtually destined for slaughter, as it is said also concerning Christians today, “For Your sake we are killed all day long; we are accounted as sheep for the slaughter” (Rom. 8:36). This is quoted from Psalm 44:22, which applies directly to Israel.
God’s thoughts toward them were not those of slaughter, but of concern that they should be fed. But their possessors (or captors) considered it proper to kill them, thinking that Israel deserved such ill treatment. Therefore, they considered themselves not guilty in making Israel suffer. They were increasing their wealth by exploiting Israel and thanking the Lord that He had guided them to do this! Such is the perversity of men’s hearts. Further, “their shepherds do not pity them” (v. 5). These are the authorities in Israel, responsible to care for the sheep, but they were scornful men, greedy of gain, just as will be the case at the time of the end (Isa. 28:14-18). Sadly, the people will willingly accept such rulers and must suffer the consequences.
The Lord says He will no longer pity the inhabitants of the land. Judgment would solemnly fall, with men being delivered up to their neighboring enemies and into the hand of the King of the North, as we have already seen in this chapter. They would desolate the land without any intervention by God: He would not deliver Israel. Later the Lord personally will come to deliver them from the King of the North, but this will be only when He has accomplished His full work with His own people by means of the sufferings of the tribulation.
The True Shepherd (vv. 7-14)
“So I fed the flock for slaughter” (v. 7). Zechariah is looked at as picturing the Lord Jesus. Though judgment was impending for Israel, this true Shepherd would spare no effort in seeking their restoration, and would feed them as long as they would receive His ministrations. The Lord’s history on earth during His first coming shows this beautifully. He continued to diligently seek Israel’s blessing until they rejected and crucified Him. The leaders determined His crucifixion and the crowd followed them. Those who were true (“the poor of the flock”) were glad to receive the spiritual food He gave them, but this was a small minority.
The two shepherd’s staves that Zechariah takes are called Beauty and Bonds (v. 7). The first speaks of Israel’s relationship to God, which is beautiful when there is willing submission to Him. It will be fully true when Israel is restored to the Lord for millennial blessing as Psalm 90:17 indicates, “Let the beauty of the LORD our God be upon us.” God had proposed such beauty for Israel on the basis of their obedience under law (Dt. 7:12-15). “Bonds” symbolizes the unity of Israel in relationship to one another. If their relationship to God had been right, then their relationship to one another also would have remained stable.
Verse 8 shows that the true Shepherd cares so perfectly for His sheep that He says, “I dismissed” [or cut off] “the three shepherds in one month.” These are evil men, taking the place of shepherds, but spoiling the flock. He says, “My soul was vexed (or grieved) with them, and their soul also loathed Me” (JND). There has been much speculation as to who these three are, for there is no record in Israel’s history of such a thing. Therefore it must be prophetic. I know of no other case of three prominent enemies of the Lord Jesus being cut off in so short a time, other than the Roman beast, the Israeli false prophet and the King of the North. The Roman beast and the false prophet (the Antichrist) will be taken together at Armageddon by the Lord Jesus appearing on the white horse (Rev. 19:11-20), and they are then cast alive into the Lake of Fire.
Immediately after this, the Lord appears in Jerusalem when the city is surrounded by the armies of the King of the North. The Jews will break down in deep repentance when they look on Him whom they had pierced (Zech. 12:9-14). He will then go forth at the head of Israel’s armies to fight against the besieging army (Zech. 14:3, 14). The King of the North will haughtily “rise against the Prince of princes; but he shall be broken without human means” (Dan. 8:25).
This man will evidently share the same fate as the beast and the false prophet in being cast into the Lake of Fire (Tophet—Isa. 30:31-33). The King of the North and the Assyrian are the same person. All three of these “leaders” will consider themselves to be shepherds of the people, concerned for the prosperity of their own respective nations, but all will be cut off in the space of a literal month. I do not speak dogmatically as to this verse applying to them, but I do not know of another three who fit the description. These three will cause Israel her greatest trouble at the time of the end.
Verse 9 shows that, in spite of the Lord’s true care for Israel, they had rebelled against Him, for it is because of their rebellion that He said, “I will not feed you.” He leaves them for the time being to suffer the results of their folly. He will not intervene to prevent the death and cutting off of those who were suffering these results. “Let what is dying die.” More than this, He says, “Let those that are left eat each other’s flesh.” This literally has taken place in some of Israel’s ordeals when besieged (2 Kings 6:26-29) and no doubt will take place in the tribulation. Spiritually speaking, the bitter animosity between neighbors results in people biting and devouring one another. Such things result from ignoring God.
Zechariah then took the first staff, Beauty, and cut it in pieces (v. 10). This symbolizes that the relationship between Israel and God had been broken. The covenant of law was conditional upon Israel’s obedience. When Israel rebelled, God was perfectly right in breaking that covenant, for Israel had first broken it. That beautiful relationship was therefore totally broken off. “All the peoples” (or tribes) of the nation of Israel were included in this cleavage between themselves and the Lord.
However, there were some in the nation, “the poor of the flock” (v. 11)—the godly remnant—who waited on God, having attentive hearts to recognize His dealings. They discerned that the word of the Lord was operative in God giving up Israel to the painful consequences of their guilt. But most were callous and undiscerning, giving God no credit for being in control of things by the authority of His Word.
The language of verses 12 and 13 is veiled, for we know from Matthew 27:3-10 that this prophecy was fulfilled in the sad history of Judas betraying the Lord Jesus for thirty pieces of silver, then in remorse returning to the chief priests with the money and throwing it down in the temple. With this money they bought the potter’s field for a place to bury strangers.
Why is the Lord represented in Zechariah as asking, “If it is agreeable to you, give me my wages?” Is it not because He was presented to Israel, giving them the choice as to what to do to Him? He did not fight against being delivered up. They decided it was worth thirty pieces of silver, the price of a slave being gored to death by an ox (Ex. 21:32), to have Him murdered. Then in verse 13 God’s sovereign word speaks, “Throw it to the potter.” While the chief priests are seen in Matthew as making the decision, it was really God who sovereignly worked in them to bring them to this decision. How good to know that God is in perfect control!
As to the thirty pieces of silver, Zechariah says, “I took the thirty pieces of silver and threw them into the house of the LORD for the potter.” While it was Judas who actually threw the money down in the house of the Lord, the matter is spoken of in this way to show the humble acceptance of the Lord Jesus in His being rejected, and also to emphasize the enormity of Israel’s guilt in the blood money being displayed in the temple, the place so holy to Israel! The potter is one who has power over the clay to make one vessel to honor, another to dishonor (Rom. 9:21), a reminder of God’s sovereign working with “the poor of the flock” or with people like Judas, the chief priests or Pilate, who, in spite of their stubborn determination to do their own will, were only tools in the hand of a sovereign God
The Messiah being rejected, it follows that the second staff, Bonds must be cut in pieces (v. 14), signifying the breaking of the unity of Judah and Israel. Since their relationship to God has been severed by the cutting of Beauty, their relationship to one another will quickly suffer similarly. They will be left in a state of discord and misery. This ends the subject of the true Messiah and His rejection by His people, with the ensuing consequences.
The Worthless Shepherd (vv. 15-17)
We have seen Zechariah impersonating the true Shepherd. Now in verse 15 the Lord instructs him to impersonate the foolish shepherd, the Antichrist, taking the equipment of this man in order to feel the seriousness of a state of rebellion against the Lord.
In Acts 3:26 Peter’s words to Israel are reported, “To you first, God, having raised up His Servant Jesus, sent Him to bless you.” But Israel refused Him and rejected the blessing He had to bring. Now God says, “I will raise up a shepherd in the land who will not care for those who are cut off, nor seek the young, nor heal those that are broken, nor feed those that stand still.”
This is the negative side: this shepherd will bring no blessing whatever! God will raise him up because Israel has refused the faithful Shepherd, so that Israel may learn by experience the folly of such a choice. The Lord Jesus has come in His Father’s name and was not received: the Antichrist will come in his own name and will be received by Israel (John 5:43). This will take place only after the rapture of the Church to heaven. While his coming will be according to the working of Satan (2 Thess. 2:9), yet God is sovereignly above this, and tells Israel that He will raise up that deceiver.
The Antichrist not only has a negative side to his evil character in bringing no blessing to Israel, but has a positively wicked side seen in his eating the flesh of the fat sheep and tearing off their hoofs. The fat sheep are those who prosper, and the Antichrist will devour their prosperity and will render them unfit for any proper walk before God. He will be a master of hypocrisy, pretending to be a devoted Jew concerned for the welfare of his people (Ps. 55:12-14), yet all the time defrauding them.
Then we are told in the same chapter, Psalm 55:21, “The words of his mouth were smoother than butter, but war was in his heart; his words were softer than oil, yet they were drawn swords.” He will use the godly remnant of Israel to help him gain a place of authority, as is seen in Psalm 55:12-14, keeping company with them as one of them, taking sweet counsel together with them and going to the house of God together. Like Judas, he will deceive the godly into thinking he is one of them. Then when he has risen to a place of prominence among them, he will cruelly turn against them and persecute those who had befriended him (Ps. 55:20). Though pretending to be a shepherd, he will be a mere hireling (John 10:12).
“Woe to the worthless shepherd, who leaves the flock” (v. 17)! This man is called by many names. Being worthless, he is only fit for being cast out. His boastful prominence will be short-lived; then the solemn woe of God will fall in devastating judgment and he will be cast alive into the Lake of Fire (Rev. 19:20).
We are told this worthless shepherd leaves the flock. When he has become great in Israel, uniting his forces with the Roman beast (Rev. 13), he will set up an image to the beast in the temple area of Jerusalem. This image is called “the abomination of desolation” (Matt. 24:15). He will call on Israel to give allegiance to the beast. The whole western world will fall under the beast’s deception, being persuaded that no one will be able to wage war against the beast successfully. But this will not intimidate the King of the North, whom, because of Israel’s protection of idolatry (Dan. 9:27), God will send to invade the land. He will come against the Antichrist “as a whirlwind,” and this worthless shepherd will “leave the flock.”
At the time when the people of Israel face the greatest trouble of their history, this proud leader, held in such honor, will desert the sheep and leave them to the tender mercies of the wolf! What a contrast to the true Shepherd who will return to Israel shortly after, when they are in danger of being totally annihilated. He will comfort His sheep and lead them forth to pour out His judgment on the King of the North and his armies (Zech. 12:10; 14:3, 14).
The sword will be against Antichrist’s arm, to dry it up (not cut it off). The arm speaks of the power to accomplish results. The sword, typically the Word of God, has power to render all the power of the creature useless. The Antichrist will still have two arms to be cast into hell fire (Mark 9:43). His right eye will be blinded. The left eye speaks of reasoning power by which we receive light, but the right eye is more important, speaking of the principle of faith in the living God. Because this man puts God out of his thoughts, he blinds himself to the truth of God by his perverted mind. When one willfully blinds himself, God will judicially blind him. But he will still have two eyes to be cast into hell fire (Mark 9:47).
Chapter 12
Jerusalem Judged, then Defended
The Deliverance of Judah and Jerusalem (vv. 1-9)
In this chapter Judah is mentioned five times, Jerusalem ten times. All in this chapter (as well as chapters 13 and 14) is prophetic of the future, except for the reference in Zechariah 13:7 to the smiting of God’s Shepherd, the death of Christ, which is plainly connected with the entire prophecy.
This is “the burden of the word of the LORD against Israel,” for the whole nation will be involved, though Judah is seen to be the center of the nation. Her eventual blessing will mean the blessing of all Israel. The Lord introduces Himself as the One who “stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him.” These verbs—“stretches out,” “lays” and “forms”—have a continuing force. We are dealing with a God who has not only brought everything into being, but who continues His work of maintaining creation according to His own sovereign will.
There are some who think that after God’s initial work of creation, He retired from the scene and allowed everything to evolve by itself, but this is totally false! His power is engaged continually in upholding the heavens and the earth, and also in forming man’s spirit within him. We know that our thoughts, feelings and attitudes change as we grow older. This is because God continues to deal with us throughout our lives. Israel, in their state of indifference to God’s claims, needed to be reminded of God’s continuing dealings with them.
“Behold, I will make Jerusalem a cup of bewilderment unto all the peoples round about, and also against Judah shall it be in the siege against Jerusalem” (v. 2, JND). This word bewilderment has in it the thought of causing people to reel or stagger like a drunken person. When either enemies or friends meddle with Jerusalem, God will make them act as if they drank a potion that reduces them to a state of inability to act sensibly. The siege against Jerusalem and Judah is the attack of the King of the North and his various satellite armies during the time of the Great Tribulation.
“And it shall happen in that day that I will make Jerusalem a very heavy stone for all peoples; all who would heave it away will surely be cut in pieces, though all the nations of the earth are gathered against it” (v. 3). The expression “in that day” corresponds to the many references to “the day of the LORD” in Scripture. This day begins when the Lord intervenes in active judgment because of man’s evil having risen to the height of publicly challenging God’s authority by the erection of the image to the beast in the temple area of Jerusalem (Rev. 13:14-17).
All those nations who think they can handle Jerusalem, whether from a viewpoint of hostility or of apparent desire to help them, will suffer far worse consequences than they had imagined. This will be true, not only for the King of the North and his allies, who come with the object of annihilating Israel, but also for the Roman beast and his European armies who come to defend Israel against the King of the North. This reminds us of God’s words to Laban, “Be careful that you speak to Jacob neither good nor bad” (Gen. 31:24). God was dealing with Jacob: Laban must not excuse Jacob or defend him in wrong doing, nor must he accuse or condemn him. Nations also must learn that others must be left to God to deal with, rather than take it on themselves to interfere one way or the other.
In verse 4 the Lord striking the horse and rider with astonishment and madness refers to the King of the North and his allies gathered against Judah. God opens His eyes upon Judah, that is, He takes an active role in watching over them for good. Therefore He confuses their enemies and the horses on which they depend. The horses evidently stand for the policies and principles of warfare on which their enemies depend to carry them to victory, but these will be rendered useless and confused by the intervening power of God. Those who trust in them will become as ineffective as an insane man. Also every horse of the peoples will be blinded, left with no discernment of things as they actually are.
At that time the governors or leaders of the surrounding area of Judah will recognize the value of Jerusalem being the center of their nation. They will appreciate the faith of the inhabitants of the city in weathering such storms. Their faith becomes “strength” for the leaders of Judah “in the LORD of hosts, their God.” Nehemiah 11:2 provides a comment worth considering here: “And the people blessed all the men who willingly offered themselves to dwell at Jerusalem.”
Verse 7 also is most interesting: “The LORD will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem shall not become greater than that of Judah.” The expression, “the tents of Judah” emphasizes their weak position, exposed outside the city walls to the fury of the enemy, for the whole length of the land will have been flooded with blood, figuratively “unto the horse bridles” (Rev. 14:20), and two-thirds of the inhabitants will “be cut off and die” during the tribulation (Zech. 13:8).
The tender mercy of the Lord will be shown to the weak first, in His rescuing Judah from the enemy who will then concentrate on besieging Jerusalem (Ps. 59:4-8). The Lord waits before delivering Jerusalem, however, for it is necessary to accomplish a complete work in those in the city, so they will be humbled rather than magnify themselves over Judah.
After reading of the tents of Judah being saved first, now we are told of the defense of the inhabitants of Jerusalem. This last part of Zechariah 12 beautifully displays the grace and power of the Lord Jesus in dealing with His own people who have for centuries rejected Him, a reminder of the way Joseph dealt with his brethren when their circumstances virtually forced them into his presence (Gen. 42–45). But what is seen in verse 8 actually follows what is declared in verses 10-14, for verse 8 indicates the new-found strength and courage which will animate the inhabitants of Jerusalem. The following verses show the reason for this. He who is feeble among the people will be as David, having found strength such as David displayed in defeating Goliath.
“And the house of David shall be like God, like the Angel of the LORD before them” (v. 8). The change will be so tremendous that the decisions and capability of the house of David will be like the sovereign, active power of God. This will be because the Lord Jesus will take His place of supreme authority, and the people will learn in experience, “I can do all things through Christ who strengthens me” (Phil. 4:13).
Also it is said they will be “like the Angel of the LORD before them.” In the Old Testament the Angel of the Lord often intervened in awesome power on behalf of Israel. This angel is the Lord Jesus Himself, though at that time He had not been manifested in flesh as He is now and as He will present Himself to Israel at the end of their Great Tribulation. In many victories of the Old Testament He went before them, though invisibly, but He will do so visibly in that day of which verse 8 speaks. The power of the house of David, therefore, will be as that of the Angel of the Lord. Wonderful experience indeed! Such power is given to believers today in a true spiritual way to enable a living, moral triumph over every spiritual enemy. May we have grace to use it rightly!
“That day” is God’s appointed time to destroy all those nations that come against Jerusalem (v. 9). These attacking armies will be headed by the King of the North, the Assyrian. They will first conquer Jerusalem and then continue southward to bring Egypt, Libya and Ethiopia into subjection (Dan. 11:42-43), but will return in great fury when hearing news out of the east and the north. Eastern nations will be aroused to come also to Jerusalem, while the Roman beast and his western armies will arrive at Armageddon which is north of Jerusalem, where the King of the North has returned to besiege the city with the intention of utterly destroying the Jews (Dan. 11:44-45).
Judah Looks on Him Whom They Pierced (vv. 10-14)
Before the Lord goes against those armies, however, He has serious work to do with His own people, the Jews. He will stand on the Mount of Olives (Zech. 14:4) from where He had ascended after His resurrection (Acts 1:9-12). What a sight for Israel at a time when they find themselves in the deepest despair they have ever known!
The Lord will work marvelously in their hearts, pouring on the house of David and on the inhabitants of Jerusalem the spirit of grace and of supplications at this marvelous time when “they will look on Me whom they pierced” (v. 10). It is Jehovah who is speaking, for the Lord Jesus is Jehovah, God over all, blessed forever (Rom. 9:5). The sight of this blessed Messiah of Israel whom they had crucified will produce the most profound, repentant mourning in the hearts of these once-rebellious people. From the depths of their hearts will come those expressions of Isaiah 53, “Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed” (vv. 4-5).
Their sorrow will be that of one mourning for his only son, for they will realize that God has in matchless grace given His only Son to the awful sorrow of suffering for their sins. As the only (or unique) Son He is equal with God, for He is the eternal Son, therefore God Himself! He is indeed the firstborn also as to the truth of His Manhood—not firstborn in point of time, but having the rights of the firstborn because of who He is (Col. 1:15-16). The firstborn was always given the place of dignity in Israel, though sometimes God intervened by giving the rights of the firstborn to one who was born later, as in the case of Jacob over Esau and of Ephraim over Manasseh (Gen. 25:23; 48:14-19). Thus Adam must give up his place of firstborn to the Lord Jesus.
The great mourning in Jerusalem is likened to the mourning of Hadad Rimmon in the plain of Megiddo (v. 11). Hadad Rimmon means “sound of the pomegranate.” The pomegranate (full of seeds) is often connected with the fruitful blessing of the Millennium, and the mourning of the Jews will be as the sound of promised blessing in store for them, for true repentance is the sure sign of blessing to come. The mourning in the plain of Megiddo may refer to Israel’s mourning for Josiah at his death in the valley of Megiddo (2 Chr. 35:22-25). So Judah will be similarly affected in thinking of the death of the Lord of glory for their sakes.
This description of the repentance of Judah and Jerusalem is the prophetic fulfillment of the truth of the Great Day of Atonement of which Leviticus 23:26-32 speaks. On that day every year, the children of Israel were commanded, “You shall afflict their souls, and offer an offering made by fire to the LORD.” If one did not afflict his soul or if he did any work on that day, he was cut off in death. This looked forward, therefore, to the day of Christ’s manifestation to Israel, when the sight of the One whom they had pierced will draw forth their profound repentance. They will cease from their own works in appreciation of His own great work of atonement at Calvary. If one refused this, he would have a hard heart indeed and would righteously be cut off in judgment.
The mourning for Christ will be so intensely deep and personal that every family will mourn alone, and even husbands and wives will mourn apart from each other before God (vv. 12-14). When an orthodox Jew is converted to Christ, he is often utterly broken down at the thought that it was his own nation Israel that had despised and rejected the Messiah. This same sorrow will burden all the Jewish people at this future day of national repentance.
The family of the house of David is first specifically mentioned. David was the king who sinned grievously against God. The family of the house of Nathan is added. He was the prophet who exposed and reproved David (2 Sam. 12:7). His family too will mourn in repentance. Then the family of the house of Levi indicates that the priests also will be included in this repentance. It was their work to restore one who had sinned, but they are reduced to the same need of restoration. Finally, the family of the house of Shimei. Shimei was the subject who cursed David (2 Sam. 16:5-8).
Thus, the whole range of the population of Judah and Benjamin is represented, as is seen too in the expression, “all the families that remain” after the land has been terribly diminished during the Great Tribulation (v. 14). How marvelous will be the sight of this formerly rebellious nation bowed in genuine repentance at the feet of the Lord Jesus! We, the Church, will observe this from the height of the glory of God: it is never said our feet again stand on the earth. If there is joy in the presence of the angels of God over one sinner who repents, how great will be the joy at the sight of the tremendous multitude turning to the blessed Lord of glory in repentance and faith! This will be a truly national repentance, but wonderfully individual at the same time.
Chapter 13
The Land Cleansed in Judgment
Results in Great Blessing (vv. 1-4)
Zechariah 13 is directly connected with what went before in Zechariah 12. Judah’s repentance will find a wonderful restoring answer on the part of God. The fountain opened for the house of David in that day (v. 1) will be the same fountain that was opened at Calvary, but never before acknowledged by the Jews. Only when they realize their sinfulness and uncleanness will they truly appreciate God’s means of cleansing it away.
As to judicial cleansing from sins in the eyes of God, it is “the blood of Jesus Christ His Son” that “cleanses us from all sin” (1 John 1:7). Judah then will realize the value of that blood shed at Calvary and find peace by virtue of this. But the fountain is not a fountain of blood, but of water. This implies, not judicial cleansing, but moral cleansing. Moral means right or wrong conduct. The water of the Word of God (Eph. 5:25-26) will have wonderful effect in cleansing away the very attitude of disobedience on the part of the Jews. They will be cleansed before God from their guilt and will be cleansed in character by their reception of the Word of God which has wonderful power to purge away their unclean habits. The Hebrew word opened has a continuing force, that is, the Word of God will continue to have precious effect in their lives from that time onward.
There also will be a cleansing of the Promised Land (v.2).
The Lord of hosts will sovereignly work to completely purge even the names of idols out of the land: their very memory will perish. The false prophets, energized by unclean spirits, will no longer have any place (v.3).
In fact, prophecy will not be required at all, and anyone who attempts to pass as a prophet will be manifestly false. When one does this, the person’s closest relatives are instructed to declare him false and be the first to pierce him through in solemn judgment.
This killing of false prophets illustrates the fact that not every individual who enters the Millennium of blessing on earth will be born again, but the judgment of rebellious acts will be swift and decisive. Compare Isaiah 65:20 which teaches that if one dies at 100 years of age, he will be still virtually a child in age, and will die only under a curse because of his own sin.
Isaiah 65:20 reminds us of Deuteronomy 13:6-10 which speaks of anyone (either brother, son, daughter, wife or friend) enticing others to serve other gods. That person was to be killed. Thus, in the Millennium, if anyone prophesies, it will not be God who has sent him; therefore, the underlying motive will be to turn people to false gods.
When the millennial kingdom is introduced, false prophets will be ashamed of their visions, knowing full well they are guilty of deception, and they will no longer wear a hairy mantle to deceive people into believing them (v. 4). Elijah and John the Baptist wore such garments, but this was in accord with the stern self-judgment that characterized them, and of their genuine mourning over the condition of the people to whom they prophesied. Prophecy was generally given because of a poor state among the people, but prophecy and mourning will be out of place when the Lord Jesus introduces the thousand years of peace.
Not a Prophet, but the True Servant (vv. 5-9)
“But He will say” (v. 5). This refers to a specific Man in contrast to the prophets of verse 4. The Lord Jesus will not be a prophet in that day: “He shall say, I am no prophet.” Then He adds, “I am a tiller of the ground; for a man acquired me [as a bondman] from my youth” (JND). The Hebrew word for tiller of the ground or farmer comes from a root meaning “to serve” (Strong’s Concordance). From His youth the Lord Jesus was devoted to the service of mankind.
While He was on earth He was a prophet (Luke 7:16), but even then His servant character was more prominent than His prophecy. However, there will be no need for prophecy after He comes to reign, yet He will remain a Servant forever (Ex. 21:5-6 and Luke 12:37). How good to see that service is much nearer to the heart of God than is prophecy! May we too be found always in a spirit of willing service! We are not to neglect prophecy in such an evil day as ours, but prophecy may still be given in a spirit of lowly service.
“And one shall say unto Him, What are those wounds in thy hands?” (v. 6, JND). If He is simply a servant, why such wounds? The questioner is evidently one who has no knowledge of the crucifixion of this blessed Servant of God who had so graciously served man in his deepest need. The question could not come from Judah, for Judah was guilty of Christ’s crucifixion, and Zechariah 12:10-14 shows Judah in deep repentance before this question is asked. So it seems likely that the question comes from among the ten tribes who will return to the land about this time.
There are those who deny that this passage has reference to the Lord Jesus, but the internal evidence is transparently clear that it can refer to no one else. The answer, “those with which I was wounded in the house of my friends,” reminds us that it was His closest friends, the tribe of Judah, that had so grievously wounded the Lord Jesus.
Verses 7 to 9 embrace the entire time from the rejection and crucifixion of Christ until the introduction of His millennial kingdom. This type of prophecy is often found in Scripture—the emphasis on important facts and their connection, though they are separated by a long period of time. The intervening history is left out in order to focus on the significance of the prominent facts.
“‘Awake, O sword, against My Shepherd, and against the Man who is My Companion,’ says the LORD of hosts. Strike the Shepherd, and the sheep will be scattered; then I will turn My hand against the little ones.” It is God who speaks, but He used the sword of ungodly men in the carrying out of His words. Israel was virtually His sword, awakened in bitter animosity toward the Man who is God’s Companion, His equal. In fact, because of His claim to be the Son of God, Israel was determined to kill Him. Only Christ has such a relationship as this, for He is God. But not only did Israel strike Him: God’s sword of judgment pierced His soul when alone He bore the agony of God’s forsaking on account of the guilt of our sins.
The sheep would be scattered. At the very time of the Lord’s crucifixion the disciples were scattered (Matt. 26:31-32; John 16:32), none being able to stand with Him in that terrible hour. More than this, following that most awesome death of all deaths, from about 70 AD, the people of the land of Israel were scattered in every direction among other nations, and this has continued throughout this present dispensation of grace toward the Gentiles.
“Then I will turn My hand against the little ones.” The expression the little ones infers those who appear to be little—“the poor of the flock” (Zech. 11:11), the despised remnant of godly Israelites. Even these will suffer for a long time, though we know that God will preserve them by His grace through all the suffering and eventually manifest His goodness toward them in the coming day of millennial glory.
Verse 8 goes on to the end of the age, passing over our current dispensation of grace, for this prophecy considers God’s dealings with Israel. The end of the age for them will involve the Great Tribulation and the introduction of the blessing of the millennial kingdom of the Lord Jesus. In the land of Israel, two thirds of the population will be cut off in death, while one third will be left to enter the thousand years of peace. The estimated 2009 population of Israel is 7.4 million. 75% of which are Jews. If just Jews are considered, this means that about four million will be cut off in death in that land in 3.5 years! How staggering will such a decimation be!
A great sifting of Israel has continued in Gentile countries for centuries, such as the holocaust where about six million of them died under Hitler at the time of World War II (about 1940-1945). But this slaughter of Zechariah 13:8 will take place in the land. We read in Ezekiel 20:34-38 of the Lord’s dealings with Israel (evidently the ten tribes) also at the time of the end, bringing them out from among the nations and pleading with them in the wilderness, causing them to pass under the rod and purging out the rebels from among them. Though they will be brought out from the countries in which they were living, these rebels will not enter the land of Israel, for the ungodly will be sifted out before they reach the land.
Therefore, Zechariah 13:8 must refer to the tribes of Judah and Benjamin who will be sifted in the land. Revelation 14:20 refers to this time of tremendous bloodshed, speaking of “the space of 1600 furlongs,” which is the length of the current land of Israel, approximately 200 miles or 320 kilometers.
The remaining “third part” is evidently “the little ones” of verse 7. Their faith will be tried by the fire of Great Tribulation. The hand of God will be on them in severe chastening as a father chastens his child. This is to refine the silver, for the fire does this: it separates the dross from the true silver or from the gold, so that the pure metal may shine in all its radiance and give delight to the great Refiner.
Malachi 3:2-4 connects this occasion with the coming of the Lord, as He sits as a refiner and purifier of silver. Well may it be asked, “Who may endure the day of His coming” (Mal. 3:2)? This reminds us of the words of 1 Peter 4:17 concerning God’s dealings at present. “For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end be of those who do not obey the gospel of God?” The same fire that will refine and purify believers will burn up unbelievers, for there is no pure silver in them.
Those who are refined will honestly call on the name of the Lord. He will hear them and respond with the cheering word, “This is My people” (v. 9). This is in contrast to God having before disowned Israel for centuries because of their rebellion, calling them “not My people” (Hosea 1:9). Then Israel will wholeheartedly say, “The LORD is my God.” Though they have before rejected the Lord Jesus, they will then say just as did Thomas when he saw the wounded hands and side of the Lord Jesus, “My Lord and my God” (John 20:26-28).
Chapter 14
Final Destruction and Reigning at Jerusalem
Nations Punished, Then Restored (vv. 1-15)
This chapter goes back to consider the end of the Great Tribulation from another viewpoint. “Behold, the day of the LORD is coming” (v. 1). The day of the Lord stands in contrast to “man’s day” (1 Cor. 4:3, JND). “Man’s day” is the present time when God is allowing man to express his own opinions and to some extent have his own way. This day will culminate in man’s bold challenge to God’s authority by placing “the abomination of desolation” in the temple area of Jerusalem (Matt. 24:15)—an image in honor of the Roman Beast, the leader of the revived Roman Empire (Rev. 13:14-15). Thus man’s proud defiance of God will rise to its most lawless height.
Then the day of the Lord will burst on the world in all its awe-inspiring solemnity. God will openly intervene in the affairs of mankind, first for judgment, then for blessing. In that day the spoil taken by the enemies will be divided in the midst of the city. The spoil will not be taken out first, but the enemies will be so complacent in having totally subdued the city that they will take all the time they want in dividing the spoils among themselves in the city.
God will gather all the nations to battle against Jerusalem (v. 2). Following the setting up of the “the abomination of desolation” at the middle of the seven years, the Lord will send the King of the North, also named “the Assyrian” (together with a large alliance of nations) against Jerusalem, as “the rod of His anger” (Isa. 10:5-6). Daniel 11:40-41 speaks of this, saying that the King of the North “shall come against him” [the Antichrist] “like a whirlwind,” and will “overwhelm them, and pass through.”
The Lord Jesus, in speaking of this time, urges the Jews to flee out of Jerusalem when they see the idol set up there (Matt. 24:15-18). Some will likely do so, but others will be left. The city will be taken, the houses plundered and the women ravished. The Jews will suffer dreadfully, for it will be “the time of Jacob’s trouble” (Jer. 30:7). We have seen (Zech. 13:8) there will be great bloodshed. Also half of the city will be taken into captivity, the other half allowed to remain.
The current president of Iran has openly stated his desire for Israel’s destruction and that seems to be the desire of many surrounding countries. Israel has endured several wars with this intent, but so far, God has given Israel the victory. But when God sends the King of the North against His people Israel, He will take away all the strength of Israel, so they will be totally defeated. Jerusalem will be left in a greatly weakened condition as the King of the North continues his advance southward, taking control of the land of Egypt and its treasures, and of the Libyans and Ethiopians (Dan. 11:40-43).
After the King of the North subdues Egypt, Libya and Ethiopia, he will hear troubling news out of the east and the north that will cause him to rush back to Jerusalem (Dan. 11:44-45). Therefore the time in between verses 2 and 3 of Zechariah 14 covers most of the 3.5 years of the Great Tribulation. At the end of the tribulation the Lord Himself will go forth to fight against those nations that have desolated Israel (v. 3). Though God has sent the King of the North, the Assyrian, to punish Israel, yet the Assyrian did not in his heart mean to do the will of God, but wanted “to destroy, and cut off not a few nations” (Isa. 10:7). Therefore the Lord personally will fight against the Assyrian and his confederate nations.
This great battle will take place, not at Armageddon, but at Jerusalem, for the Lord’s feet will stand on the Mount of Olives at Jerusalem (v. 4). This will fulfill what an angel told the disciples after they had seen the Lord Jesus taken up to heaven (Acts 1:9-11). Just as He ascended from the Mount of Olives at Bethany (Luke 24:50-51; Acts 1:9-11), so He will come to Israel at the same place.
At this time His coming will be with powerful signs, for the Mount of Olives will be split in two, leaving a great valley between the two sections. A great earthquake could cause this, whether the one spoken of in Revelation 16:10, is difficult to decide. At any rate, three occasions of great significance to Israel are attended by great earthquakes— the death of the Lord Jesus (Matt. 27:50-51), His resurrection (Matt. 28:1-6), and the future great occasion of His returning to Israel. All of these events are intended, not only to shake the earth, but to shake people to their depths.
The citizens will be terrified and will flee as they fled from an earthquake in the days of King Uzziah (v. 5). That particular earthquake does not appear to be mentioned anywhere else except in Amos 1:1. In panic people will do anything without considering what is wise. Where do they think they can go to avoid an earthquake? They think only of getting away from the place where it first shook them. Why not appeal to the One who created the earth and holds it under His control? How much better it is to calmly face our troubles in communion with God than to try to run away from them. God’s intention in shaking us is to drive us into His own sheltering presence. Jerusalem’s inhabitants evidently will take advantage of the newly-made valley to escape.
“And Jehovah my God shall come, and all the holy ones with Thee” (JND). The New King James says essentially the same: “Thus the LORD my God will come, and all the saints with You.” Saints means “holy ones.” It could apply to angels or believers, or both. This connects with verses 3 and 4: verse 5 is not in chronological order, but rather indicates the events spoken of are connected with the Lord’s coming with His holy ones! How clearly this verse teaches that Jesus is Jehovah! He comes “with His holy ones.” This does not necessarily refer to human believers, as does Revelation 19:14 where the armies in heaven follow the Lord Jesus in His great conquest at Armageddon. More likely, these “holy ones” are angels as seen in 2 Thessalonians 1:7-8, “when the Lord Jesus is revealed from heaven with His mighty angels.” Of course it could refer to both.
“It shall come to pass in that day that there will be no light; the lights will diminish” (v. 6). Joel 3:15 speaks of this literal phenomenon, “The sun and moon will grow dark, and the stars will diminish their brightness.” See also Mark 13:24-25. This reminds us of the conversion of Saul of Tarsus. When he met the Lord Jesus on the road to Damascus he was immediately a changed man, but was blinded, not seeing the light for three days. Israel’s conversion will be similar. To begin with, the light will be obscured because of their years of being away from God: they will feel the darkness of their natural, unbelieving state before everything is cleared before their wondering eyes.
It will be “one day...known to the LORD” (v. 7), for He knows how to translate a sinful people from the darkness to the light through exercise of soul regarding both the darkness and the light. “At evening time it shall happen that it will be light.” When the light normally fades, the power of God intervenes to bring Israel the light that has eluded them for centuries. He will give them “a new heart and put a new spirit within you .... I will put My Spirit within you” (Ezek. 36:24-28). How often it also happens that in the eventide of one’s life, the light of God breaks into the soul! This is marvelous mercy.
After the light comes, there will be no lack of refreshment for the nation. Jerusalem being the center of God’s dealings on earth, God will cause water to spring up in that city, forming two rivers, one going east to the Dead Sea, the other west to the Mediterranean. Ezekiel 47:1-8 speaks of the waters issuing from under the threshold of the new temple and going eastward, causing the Dead Sea to be transformed from salt water to fresh. Ezekiel mentions only the river flowing east, though Zechariah speaks of a westward river also. Psalm 46:4 speaks of the streams (more than one) flowing from this river. This phenomenon signifies the fact that Jerusalem will be God’s earthly center from which blessing flows to the whole earth. Far higher than this is the truth taught in Revelation 22:1 that a river of the water of life will flow out from the throne of God and of the Lamb in the midst of the heavenly city, with unceasing spiritual refreshment.
“And the LORD shall be King over all the earth” (v. 9), not over Israel only, but over all nations. Again, God’s king is the Lord Jesus (Ps. 2:6-8), and Scripture calls Him “Jehovah.” Remember that “LORD” is simply how many translations indicate Jehovah, the great I AM. Significantly it is added, “In that day it shall be—‘the LORD is one,’ and His name one.” Israel then will realize as never before, the truth the Lord Jesus declared to them, “I and My Father are one” (John 10:30).
Today, having rejected Christ, the Jews blindly accuse Christians of having two gods (or three, if they have heard of the Trinity), but they will consider it wonderful when their eyes are opened to recognize that in Christ “dwells all the fullness of the Godhead bodily” (Col. 2:9). They will recognize the God of Abraham, Isaac and Jacob as being revealed in the person of the Lord Jesus Christ. His name also will be one. The unity of His name has been declared before, as in Isaiah 9:6, “His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.” These are not considered names, but one name. Thus there is unity in the persons of the Godhead and there is unity in His name.
At this time all the land will be changed into a plain from Geba to Rimmon (v. 10). Geba was in northern Benjamin (Joshua 21:17) and Rimmon in southern Judah (Joshua 15:32). Evidently the earthquake will greatly change the contour of Judah and Benjamin, leaving much more fertile land. “Jerusalem shall be raised up and inhabited in her place.” Jerusalem will be the one high spot in the land of Judah, just as it will be given the place of prominent dignity among the nations. Then we are told the boundaries of the restored city. Benjamin’s gate, the first (or former) gate, the corner gate, the tower of Hananeel and the king’s winepress apparently encompass the whole inhabited city from east to west and from north to south. Such a description proves that Zechariah is speaking of the literal earthly Jerusalem, not the “new Jerusalem” of Revelation 21:10-27.
What a relief for that city when its inhabitants are not periodically driven out, when there is no longer any fear of destruction and carnage, but all will have the assurance of safety and stability (v. 11)! Thank God, permanent blessing depends on the permanency of the value of the work of Christ on Calvary, which Israel had so long refused, but will recognize and appreciate then. “Jerusalem shall be safely inhabited.”
Verses 12-15 go back (as prophecy often does) to consider other matters that precede the blessing of Jerusalem. The Lord will inflict a fearful plague on those nations that have fought against Jerusalem, that is, the King of the North and his allies. “Their flesh shall dissolve while they stand on their feet, their eyes shall dissolve in their sockets, and their tongues shall dissolve in their mouths” (v. 12). When the atomic bomb was dropped on Hiroshima, it was reported that people suffered results similar to these, their flesh withering and their eyeballs draining out of their sockets while they stood on their feet.
But in this case we should not hastily conclude that nuclear warfare will be the means of the affliction, for the Jews in Jerusalem would not likely drop a nuclear bomb in the vicinity of their city. Also, Joel 3:16 tells us, “The LORD also will roar from Zion, and utter His voice from Jerusalem.” He will go forth at the head of Israel’s armies. Then verse 14 says, “Judah also will fight at Jerusalem.” Would they be able to fight at all if nuclear bombs had been dropped nearby?
Another element also appears in this victory over Israel’s enemies. The Lord will cause panic to overtake the attackers, so they will fight among themselves, not realizing what they are doing. This being true, together with the Lord going forth and Judah fighting and the plague inflicted on the enemy, it is plain that nuclear warfare is not involved. Still, it will be an awesome culmination of the time of trouble such as the world has never seen before (vv. 12-14)
The inhabitants of Judah, having been broken down in true repentance before the Lord and born again, will fight with an energy divinely given. Christians today have no such commission to fight physically. They are to bear the oppression of evil men rather than to fight against them (1 Peter 3:9-13). We have a heavenly inheritance (1 Peter 1:3-4). But Judah will be fighting for their earthly inheritance, and at that time this will be perfectly right. The warfare of Christians is not carnal (of the flesh), but spiritual (2 Cor. 10:4-5).
The huge armies invading Israel will bring with them so many supplies that Israel will be made wealthy by the abundance of gold, silver and clothing they take as spoil. God not only enables His people to gain the victory, but enriches them also. It is a lesson for us. When we give the Lord Jesus His true place, as Israel will then, He gives us strength to defeat the power of the enemy and will use the occasion to enrich us as well, not materially, but spiritually. The exercise of terrible distress throughout the experience of the Great Tribulation will issue not only in victory over the enemy, but in abundance of lasting blessing.
Israel’s victory at the end reminds us of the grace and power of God on behalf of King Jehoshaphat when a great multitude came against him from Moab, Ammon, Syria and Mount Seir. “Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah” (2 Chr. 20:2-3). With confidence in God they went to battle. Instead of stirring up bitter enmity in the soldiers’ hearts, Jehoshaphat appointed singers to praise the beauty of holiness, saying, “Praise the LORD, for His mercy endures forever” (vv. 21-22). Then God spread confusion in the ranks of the enemy and they fought against one another until they were all killed, with Israel not having to fight at all. The spoil was so great that it took Israel three days to gather it (vv. 23-25).
Verse 15 tells us that the same plague of verse 12 will affect the horses, mules, camels, donkeys and any other animals of the enemy. This reminds us of God’s instructions to Saul in 1 Samuel 15:3, that not only was Amalek to be destroyed, but all their animals also. Since man’s sin has badly affected all animate creation, that creation suffers with him (Rom. 8:20). On this smaller scale, the animals that people have identified with their own rebellion against God will suffer the same judgment as the rebels.
The Great Transformation (vv. 16-21)
How Israel will marvel at the amazing change in so short a time, that has transformed the struggling, suffering city of Jerusalem into the metropolis of the whole world! More than that, those remaining of the nations, formerly her enemies, will voluntarily come up to Jerusalem each year to keep the Feast of Tabernacles (v. 16) and to worship the King, the Lord of hosts (the Lord Jesus). How welcome will be the contrast of calm, settled peace to the former constant turmoil and unrest of the Jewish people! It may be representatives of those nations who come.
The Feast of Tabernacles is singled out because it is the last of “the feasts of Jehovah” listed in Leviticus 23 and signifies the full accomplishment of God’s counsels concerning Israel. It looks forward to the day of millennial blessing which Israel will then have entered upon (Lev. 23:33-43). That feast of seven days was a time of great rejoicing after the harvest had been gathered in. Israelites were to make booths of branches of trees and live in them during that week. This teaches us that Israel will have wonderful safety as well as pleasant weather during the Millennium. There will be no thieves to break in nor cold and storms to assail them, nor danger from animals, nor apparently any infestation of insects.
This will not however be the perfect state, as eternity will be. People will still have sinful natures, but the Lord Jesus will be in authority, ruling in righteousness. If any nation decides not to recognize Jerusalem as God’s center, not sending representatives to the city to give honor to the King, the Lord of hosts, then God will withhold rain from that country. Since Egypt does not depend on rain but is watered by irrigation from the Nile River, then if she sends no representatives to Jerusalem, she will be afflicted by a plague. What plague is not mentioned, but Egypt has in the past learned that God knows how to inflict the kind of plagues that greatly distress the nation (Ex. 7:19–12:30).
During the 1000 years of peace while the Lord Jesus is reigning, the generally favorable circumstances in the world will be interrupted only by some individuals refusing to give honor to Him. The many who have not been born again will still retain an attitude of resentment against authority, even though that authority is kind and considerate. They will be ready to rise up in rebellion as soon as Satan is loosed from his prison and goes out to deceive the nations (Rev. 20:7-9).
The last two verses dwell on the marvel of the change in Jerusalem. Even the bells on the horses will be engraved with the inscription, “Holiness to the LORD” (v. 20). Israel will be “a holy nation.” Holiness will mark, not only their persons, but what they possess. There will be no separation between secular and spiritual life: all will be for God, just as Christian lives should be today. Even pots would be “like the bowls before the altar,” that is, daily eating utensils would be used as dedicated to the Lord.
The last sentence in Zechariah is an arresting one, “In that day there shall no longer be a Canaanite in the house of the LORD of hosts.” There is more instruction in this than merely the banishing of a literal Canaanite. The name means “a merchant,” and the house of the Lord in Israel has been plagued by a spirit of merchandising throughout its history, so that the Lord Jesus spoke with good reason, “Do not make My Father’s house a house of merchandise” (John 2:16). At last that house will be fully purified from the defilement of those who take advantage of Jewish religion to further their interests of greed. If the Lord’s honor will be first in all the relationships of the people, including business, their business will not then infringe on the Lord’s rights in His house. May we also in our day, hold God’s house, the Church of the living God, in due respect, giving the Lord Jesus the supreme honor of which He is worthy.
Comments on the book of MALACHI
Foreword
This is the last book in the Old Testament and was written about 425-450 BC. It seems clear it was well after the temple had been reconstructed. Sadly, spiritual desire by the time of this book had merely become a ritual.
Malachi’s lineage or background is unknown, though his message is clear and penetrating, with no doubt of its origin being in the living God. But whatever God says in regard to His relationship with Israel, the nation dares to question the reality of God’s interest in His people. They are so blind as to be unable to discern the fact that God is vitally interested in them.
While most of the Jews who had been led into captivity settled in various lands over the next several hundred years, the remnant who had returned to rebuild the temple, rebuked in Malachi, were mostly well treated under a number of regimes. But in 171-168 BC, Antiochus Epiphanes IV (Dan. 8:9) plundered Jerusalem, defiled the temple (Dan. 8:13) and eventually caused all temple worship to cease. This resulted in the so-called revolt of the Maccabees, and some degree of control over Jerusalem was regained. Rome conquered Jerusalem in 63 BC. After some turmoil Herod was appointed king of the Jews in 40 BC and was in that position when the Lord Jesus was born in Bethlehem. The development of the synagogue was after Malachi wrote and may have been simply a place to meet for prayer, which became a non-biblical tradition.
This four-chapter book will only be covered briefly.
Chapter 1
Priests Particularly Reproved
The Word of the Lord here is called a “burden,” “oracle” or “prophecy” given through Malachi to Israel. But when the Lord speaks first, saying, “I have loved you,” the response is a cold insult, for they answer, “In what way have You loved us” (v. 2)? It seems they had expected some sort of temporal gain from God’s hand, and what they expected they had not received. But the Lord refers them back to the time of Jacob and Esau, whose history they knew. Though they were brothers, yet God loved Jacob and hated Esau (vv. 2-3), for Esau had proven himself an enemy of God. God therefore had appointed Esau’s inheritance to be among the jackals of the wilderness.
Edom, (the nation springing from Esau) had said, “We have been impoverished, but we will return and build the desolate places” (v. 4). This is the pride of self-confidence, but God reproves it by declaring He will throw down, with the result that men would call them “the Territory of Wickedness, and the people against whom the LORD will have indignation forever.” Those who observed this would say, “The LORD is magnified beyond the border of Israel” (v. 5).
In the natural course of events, “a son honors his father, and a servant his master” (v. 6). The Lord therefore questions, where is the honor due to God, either as Father or Master? Israel was not responding normally at all, and specifically the priests, so that God charges them with despising His name. They dare to question, “In what way have we despised Your name?” The answer to this was evident: they were offering defiled food on God’s altar, that is, rather then offering the best of their flocks, they offered the lame and the sick, for which they themselves had no use. How could the lame or the sick be any symbol of the Lord Jesus, the Son of God? The very offering was an insult to God. Even their governor would refuse such so-called “sacrifices” (vv. 7-8).
How could they dare to bring such offerings to God and entreat His favor at the same time? In fact, there was not one among them who would do the menial work of shutting the gates or doors. The Lord tells them, “I have no pleasure in you...nor will I accept an offering from your hands” (vv. 9-10).
“‘From the rising of the sun, even to its going down, My name shall be great among the Gentile; in every place incense shall be offered to My name, and a pure offering; for My name shall be great among the nations,’ says the LORD of hosts” (v. 11). This looks far beyond the time then present, even beyond our present day, to the introduction of the Millennium, the day of God’s glory.
But the priests had no respect for the future glory of God, no more than for God’s honor at this present day. At the time they were profaning God’s name, saying, “the table of the LORD is defiled...its fruit, its food, is contemptible” (v. 12), they were guilty of reducing the Lord’s table to their present state of defilement. Their consciences were coldly hardened, saying of the Lord’s table, “What a weariness” (v. 13). For this reason verse 14 records the dreadful curse of the Lord, “‘Cursed be the deceiver who has in his flock a male, and takes a vow, but sacrifices to the Lord what is blemished, for I am a great King,’ says the LORD of hosts, ‘and My name is to be feared among the nations.’”
Chapter 2
Priests Contrasted to Levi, Their Father
This chapter continues to address the priests, warning them that if they would not listen, then the Lord would send such a curse on them that all their blessings would be turned into curses. Indeed, He had already cursed their blessings because they were not taking to heart His faithful words. The curse would spread to their offspring, and God would spread refuse on their faces. Then they would know that it was God who was so dealing with them, and would be reminded that He had made a covenant with Levi, the father of the priests (vv. 1-4).
This was a covenant of life and peace, and Levi truly revered the name of the Lord. In fact, he had given true instruction, so that no unrighteousness was found on his lips. He walked before God in peace and uprightness, and turned many back from iniquity (vv. 5-6). In other words, Levi had acted as a true priest should, “for he is the messenger of the LORD of hosts” (v. 7).
But his sons at the time had turned aside from the way of God, and in doing so had caused many to stumble. They were guilty of corrupting the covenant of Levi, so that God had made them despised and abased before all the people. They had not kept His ways and were showing partiality in what instructions they gave (vv. 8-9).
Therefore they are questioned, “Have we not all one Father? Has not one God created us” (v. 10)? Priests at least should respond to this reasoning, for they should be well acquainted with the law. What could they say when asked, “Why do we deal treacherously with one another by profaning the covenant of the fathers?” Judah had dealt treacherously and an abomination had been committed in Israel and in Jerusalem. “Judah has profaned the LORD’S holy institution which He loves: he has married the daughter of a foreign god” (v. 11).
The prophet asks that the man who does this be cast off by the Lord from the tents of Jacob, including everyone who deceitfully presents an offering to the Lord. “The second thing” they are accused of doing was covering the altar of the Lord with tears, with weeping and groaning, because God was no longer showing any regard for their offerings, nor accepting them (v. 13).
“Yet you say, “for what reason” (v. 14)? There is no difficulty in answering this, for their treachery toward their wives was evidently a too common practice, though it is added, “she is your companion and your wife by covenant.” Though this was so common, yet the Lord adds, “But did He not make them one, having a remnant of the Spirit.” Husband and wife are always seen as “one.”
This word from the Lord encourages true faith on the part of those who were honestly seeking—as the Lord was seeking—“godly offspring.” Some at least would take to heart the searching Word of God, “Therefore take heed to your spirit, and let none deal treacherously with the wife of his youth” (v. 15). “For the LORD God of Israel says that He hates divorce, for it covers one’s garment with violence .... Therefore take heed to your spirit, that you do not deal treacherously” (v. 16). Young couples contemplating marriage should clearly understand God’s feelings concerning divorce. From the beginning, marriage was to be for life.
Verse 17 is a sad commentary on the hypocrisy of Israel. “You have wearied the LORD with your words.” What utter arrogance was their reply! “Yet you say, ‘In what way have we wearied Him?’” Their excuse? They said, “Everyone who does evil is good in the sight of the LORD, and He delights in them.” Such was the extent of their foolishness!
Chapter 3
God’s Messenger to be Sent
“Behold, I send my Messenger, and He will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple” (v. 1). This is an announcement similar to many other announcements in the Old Testament, and certainly should have a serious effect on all Israel. The people professed to delight in this Messenger, but their faith had no part in it. For this reason it is added, “But who can endure the day of His coming” (v. 2)? They were not prepared for His coming in justice and judgment. But He would sit as a Refiner and Purifier of silver (v. 3), and would purify the sons of Levi and refine them like gold and silver. This certainly will be a change in their character, but is consistent with the gracious character of the Lord Jesus. “Then the offering of Judah and Jerusalem will be pleasant to the LORD, as in the days of old and in former years” (v. 4).
The advent of the Messiah would clearly distinguish between those guilty of sorcery, adultery, and falsehood, and those who were oppressed. The Lord does not change (v. 6), which is the clear reason that the sons of Jacob were not consumed. Though they had turned aside from following the Lord, they are urged by Him to return to Him. “Return to Me, and I will return to you” (v. 7). Yet they dared to say, “In what way shall we return” as though they had never left. But God called this greed “robbery” and robbing God. This again they questioned, “In what way have we robbed You?” The answer was that they had withheld their tithes and offerings, and this was characteristic of the whole nation (vv. 8-9).
He tells them, if they wanted to test Him, then bring the whole tithe into the storehouse. If so, He would virtually open the windows of heaven and pour out “such blessing that there will not be room enough to receive it” (v. 10). The devourer would then no longer be allowed to destroy the fruits of the ground, and the vine would bear fruit in the field. Then all the nations would call them blessed, “‘for you will be a delightful land,’ says the LORD of hosts.”
Health and prosperity preachers often use these verses to attempt to obtain funding for their false ministries. Yet we must ask ourselves if we are robbing God. The Lord’s work needs financial support, yet we must be sure it is truly the Lord’s work, led by the Holy Spirit, which would meet His approval. “Let him who is taught the word share in all good things with him who teaches. Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap” (Gal. 6:6-7). The Lord knows what we give, not just in money but in time, and what is the motive for the giving. Earthly prosperity was a mark of God’s favor in the Old Testament, but God has never promised the Christian an easy life or guaranteed a healthy life. On the other hand, He has indicated that He can remove health due to disobedience, such as in 1 Corinthians 11:29-32.
Then the Lord speaks of their words being harsh against Him, and again they insolently question, “What have we spoken against You” (v. 13)? Perhaps they thought that God was not listening when they said, “It is useless to serve God; what profit is it that we have kept His ordinance” (v. 14)? No doubt they had spoken this way among themselves, not considering that God was aware of their conversation. They thought the arrogant doing of their own will could test God and they could escape (v. 15)! How important that we remember that God is the silent Listener to every conversation!
But there were still some who “feared the LORD” (v. 16). In this spirit they spoke to one another, and the Lord gave attention and heard it. He also had a book of remembrance written before Him “for those who fear the LORD and who meditate on His name.” How good it is, how much valued the time is to the Lord for those who both fear Him and meditate on—ponder or think about—His name and His things. He adds also, “‘They shall be Mine,’ says the LORD of hosts, ‘on the day that I make them My jewels” [or, special treasure]. “And I will spare them as a man spares his own son who serves him” (v. 17). Thus, to all honest observers, this would clearly distinguish between the righteous and the wicked, that is, between those who serve God and those who do not (v. 18).
Chapter 4
Contrasting Consequences
Verse 1 is a most serious warning of the terror of the Great Tribulation, the day that burns like an oven, leaving the ungodly “neither root nor branch.” This will take place soon after the Church is caught up to Heaven.
However, there will remain a faithful remnant who will endure the sufferings of the Tribulation and be brought through it by virtue of the gracious intervention of “the Sun of Righteousness,” the Lord Jesus, who will “arise with healing in His wings.” Israel’s great joy is likened to the rejoicing of calves set free in the outdoor pastures after long confinement. No longer will they be trodden down, but rather shall tread down the wicked as ashes under their feet. The Lord is engaged in preparing this (v. 3).
The Church does not look for the Sun of Righteousness to arise, but for the “morning star.” Clearly, the Lord Jesus is referred to in Revelation 22:16 as “the bright and morning star.” Thyatira (Rev. 2:28) is promised the “morning star.” Prophecy is defined as “light that shines in a dark place, until the day dawns and the morning star arises in your hearts” (1 Peter 1:19). The morning star is seen in the darkest part of the night, shortly before dawn. It speaks of the Lord Jesus coming at the Rapture before the beginning of the Tribulation Period. But then—at the close of this short seven year period of great trouble, the darkest part of the night of the Lord gone from this earth— the Lord Jesus, as the “Sun of Righteousness,” bursts forth on this earth in “power and great glory” (Matt. 24:30). It is a glory brighter than the noon-day sun (Acts 26:13), as witnessed by the amazed Saul of Tarsus.
Israel is addressed in verse 4 and urged to “remember the Law of Moses.” The Church is never told to do this, for she is under grace, not law. Consistent with Old Testament prophecy, Israel is reminded that God would send Elijah the prophet (v. 5), who had been a faithful sufferer for the Lord. This is not Elijah in person, but a prophet of the same character, whose ministry will serve to restore the hearts of the fathers to their children and the hearts of the children to their fathers, to prepare the land from being reduced to the suffering of a curse.
Notice how the Old Testament is so contrasted in its ending to that of the New Testament. The New Testament ends with “The grace of our Lord Jesus Christ be with you all. Amen.” What a contrast to the last words of Malachi— “a curse!” Leslie M. Grant
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