The temple was the designated place of God's special presence.
God chose Israel as His special people for His purpose and glory. The captivity in Babylon was His wrath upon them for their deeds. Until His people are restored to their proper status in the world--after the time of judgment is complete--God's purpose and glory through Israel is not manifest. This is evident in the prayer of Daniel: O Lord, hear O Lord, forgive'O Lord, listen and act Do not delay for Your own sake, my God, for Your city and Your people are called by Your name. (Daniel 9.19)
The captivity in Babylon comes to an end as Cyrus of Persia is ruler of Babylon which is by Divine will: Thus says the Lord to His Anointed, to Cyrus, whose right hand I have held to subdue nations before him . . . Thus says Cyrus king of Persia: All the kingdoms of the earth the Lord God of Heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. (Isaiah 45.1-4 and Ezra 1.1-4).
Babylon has been punished for her evil: Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. But I will bring back Israel to his habitation. (Jeremiah 50.18-19). Cyrus was divinely appointed to accomplish the purpose of God (cf. Daniel 2.21) Cyrus is stirred up to decree a return to rebuild the temple in Jerusalem (Jeremiah 25.11-13; 2 Chronicles 36.22-23; Ezra 1.1-4).
In 538 BC, a remnant returns under Zerubbabel (about 50,000) who is governor--a Davidic prince--and under Joshua the high priest (Ezra 3.1-2). These men are addressed by Zechariah the prophet. They begin by rebuilding the altar, restoring the feasts, and building the foundation of the temple (Ezra 3).
(Zechariah was a 6th Century BC prophet raised up to motivate the returned Jewish Exiles in rebuilding the Temple in Jerusalem, for the end of the 70 years of Babylonian captivity had come: Jer 25.11-12; 2Chr 36.19-21; Dan 9.1-2. Cyrus the Persian king made a proclamation for the rebuilding of the temple in Jerusalem: 2 Chr 36.22-23; Ezra 1.1-4; Isa 44.28-45. A remnant of 50,000 return under Zerubbabel and Joshua, 538 BC, and the Temple foundation is laid, 536 BC--the captivity of 70 years is from 605BC, but building stops due to opposition, Ezra 4.1-5, 24, until 520BC.)
The building halts under oppression by the surrounding people (Ezra 4.4, 24). The time is 534 BC. This inactivity towards building continues till 520 BC. They go about their own business neglecting the purpose of their return. The prophets Haggai and Zechariah are raised up to warn them of their complacency and motivate them (Ezra 5.1-2).
Haggai says for God (1.1-14), Is it time for you yourselves to dwell in your paneled houses, and this temple to lie in ruins? . . . Consider your ways! . . . You looked for much, but indeed it came to little; and when you brought it home, I blew it away. Why? . . . Because of My house that is in ruins, while every one of you runs to his own house.
God could not bless His people apart from this identification with the temple. God is manifested through the association of His people around that which He has sanctioned. The temple and its service was where the Jewish religion was centered. To abandon the temple was a serious issue in light of this.
By way of application, the Church as the assembly of believers--not the physical building they meet in--is analogous by comparison. The author of Hebrews said, Not forsaking the assembling of ourselves together, as is the manner of some. (Hebrews 10.25) Paul said that we are to endeavor to keep the unity of the Spirit in the bond of peace. (Ephesians 4.3) By one Spirit, all believers are joined together; they are to grow into a holy temple in the Lord . . . for a habitation of God in the Spirit. Ephesians 2.20-22) Believers are to strive to maintain oneness; and they are to come together to seriously consider and apply the word of God. It is through oneness that the "world may believe" that God sent Christ. (John 17.21) The Church, particularly gentiles, manifests the reality of "Christ in you" (Colossians 1.27). Like Israel, they are now His chosen. This reality is that "mystery among the gentiles". They are the manifestation of God to the unbelieving.
Zechariah warns the remnant, 1.3, to "return to Me" and "I will return to you." "Return" in the Septuagint (LXX) means to "turn about." God says He will also turn about. The remnant were on a wrong course which brought consequence. Turning is the fruit of the repentance which is a resolve to do differently. God would remove the consequence if they turned about.
This exhortation is to God's people. This turning by the remnant was not for eternal salvation but temporal salvation from curses of the Mosaic Covenant. Turning from sin was never a condition to obtain eternal life. God sets forth that principle of drawing near to Him and He will draw near to you (James 4.6).
God acts according to His purpose. His purpose is His glory as it relates to Israel as His people. His purpose involves His mercies as seen in His dealings with Israel. He raised up Cyrus for the returning of a remnant; He also raises up the prophets. But this mercy still requires a response from which God will further bless. God hates indifference, complacency, etc. It is an active relationship He seeks with His people; failure results in chastisement. God is manifested, and His goodness demonstrated, through an active relationship between Himself and His own.
Zechariah warns the remnant not to be like their fathers, 1.5. Calamity fell upon the fathers of the captivity. It is a fact that the prophets do not continue forever: God will only strive so long with those who have hardened their hearts toward His word. If you know God's will, and you know you are disobeying it, then turn around before judgment falls. God will not wait forever. The believer today is to learn from the past (1 Corinthians 10.11); we are to know that we too can "drift away" and experience God's "just reward." (Hebrews 2. 1-3) The time and opportunity to respond is limited and the consequence certain.
The prophet warns the remnant not to be like their fathers who would not turn from their "ways" and the "deeds" that resulted. The "ways" speak of one's path. One's deeds reveal one's path. A change of ways and deeds first involves repentance, a resolve to do differently--to get right with God. Was this not the aim of John the Baptist for preparing the way of the Messiah?
The "words" and "statues" of God overtook the fathers. Just as it was revealed to Israel through Moses: "But it shall come to pass, If you do not obey . . . which I command you today, that all these curses will come upon you and overtake you." (Deuteronomy 28.15) The fathers did confess that they received accordingly as God determined. (Zechariah 1.6b)
Zechariah has eight visions, Chapters 1.7-6.8, which are for motivation and encouragement for the people to finish the task of rebuilding the temple. God has chosen Jerusalem, and He will have mercy on her (1.16-17) . All eight visions relate to God's election of Judah and Jerusalem and their ultimate restoration and salvation from the nations.
The symbolism in these visions are used to reveal an event, characteristic, or object that can't be viewed literally due to its complexity, such as the rise and fall of nations or the spiritual status of some individual, group, or nation. The symbol is used and the explanation is often given afterwards or elsewhere. If not, it may receive a future explanation.
Comfort is given through prophecies that go to a far-future, climaxing day. This is clear in Haggai 2.1-9. The message shows God's election for that people and their ultimate good will. This situation is true for the Church with their deliverance (and revenge) from those who afflict them (though not yet fulfilled after hundreds of years), 2 Thessalonians 1.6-10.
These first three visions reveal God's sovereignty, 1.7-2.13. God is aware of the earth scene. He knows the state of Israel, and He desires mercy on them. He knows about the nations. He desires justice on them for what they have done (or will do). God's people for His purpose will receive His blessing: they are special to Him. God plans to ultimately restore Israel when all her judgment is complete. He will be in her midst. The nations who have scattered her will each be scattered in their own times and ultimately subordinated to Israel.
(In the First Vision, 7-17, there appears to be 5 angels and 4 horses—one on each horse plus an additional. It appears that the first red horse and its rider receives report from the other 3. The 3 are like scouts who reveal the world scene—probably the Persian Empire scene. They report to the lead red horse. They reveal the world is at peace. Is this good or is it bad? Can it be good while Judah, Israel, and Jerusalem are still under Gentile dominion and oppression? It would be no different if the world was at peace from war and believers were being persecuted and martyred, which may be the case for a time during the great tribulation according to Revelation 13. God’s response is comforting. He has zeal for Jerusalem. And he’s angry with the nations at ease.)
The time frame of this first vision fits that of Daniel chapter nine with the first year of Cyrus and Darius. It is time for restoration since the 70 year judgment is complete. (Though this judgment is complete and there is a partial restoration, these visions look to a greater restoration after future judgment falls again on this people who reject their Messiah.) The horses and their activity identify God's sovereign knowledge of worldly affairs. The earth is at ease and Israel's judgment fulfilled. His purpose is with Israel; therefore, they will be restored.
Though the time-frame seems to be with the Medo-Persian rule, verse 15 seems to apply to the Babylonian rule. God became very angry with them; while He was a little angry with Israel, Babylon's evil on Israel brought Judgment on them. The Persians conquered them with little effort. Isaiah 47.6-9 seems to speak of Babylon's doom because they "showed them no mercy" (Israel) with whom God was "angry"; Calamity will come on them in "a moment, in one day."
The vision of the four horns and craftsman also identify the nations who have "scattered Judah, Israel, and Jerusalem" (vs. 19). The craftsmen are coming to terrify the horns, to "cast out the horns of the nations." (vs. 21) This vision seems more comprehensive than just Babylon or Persia. Complete restoration of Israel is in mind. M F Unger believes the first four could be Babylon through Rome, while the following four could be succeeding nations defeating them, and the final being Christ's coming, but it may not be meant to be that specific (in my opinion).
(The captivities were according to Divine will, but the evil
the nations committed were their own. God raised up those nations that judged
Israel, but he also raised up the successive nations to judge them. Jeremiah
wrote of Babylon having a limited boundary of authority, Jer 27.6-7, and who
would later serve other nations. Paul said God determined their preappointed
times and boundaries of habitation, Acts 17.26.)
The measuring of Jerusalem, chapter 2, was to discover "what is its width and what is its length." The vision reveals that Jerusalem will be an unwalled city due to both the abundance of men and livestock (overflowing its boundaries) and the presence of God. The measuring may emphasize that its boundaries will be surpassed.
The invasion of Gog in Ezekial 38.10-18 shows this condition of Jerusalem in latter days that would fit here. Israel's possessions will come from the plunder of other nations (Zechariah 14.9-14). God will dwell in their midst, Ezekiel 37.25-28. The "latter days" must include the days after the return of Christ.
Many nations shall also be joined to the Lord in that day. Isaiah 19.16-25 speaks of future acceptance of other nations as God's people in the kingdom (Assyria is Iraq and some of Iran).
( Verses 10-12: There will be obedience and praise by the
Jews (Daughter of Zion--which is a hill in Jerusalem) in light of the coming of
the Lord, a Messianic hope. He will live among them. There is another prophecy
of interest that refers to the Millennial reign, being not only Jews will be
joined to the Lord. I could see how some
would see this applied in the church. This prophecy also exists in Isaiah
19.23-25. Though Israel will have a special place in the kingdom, other nations
will have a special place as well, though still subordinate. And some Gentiles
will actually be a part of the nation as priests, according to Isaiah 66.21. But
Judah and Jerusalem are where the Lord will have his special presence. God is
zealous to bring this to pass, to let all the nations know it and be in awe. Motivation for obedience is the promise of
future blessing; that is the message of Hebrews 11. Abraham looked for a city
whose builder and maker was God.
Just like Abraham who dwelt obediently as a stranger in the
land promised to him and his descendants, which land and city he waited for, so
the Jews were to live obediently in the land that would be their possession
because of the promise of its future blessing and glory from God. They may not
have discerned fully what was far future in promise, but that God chose
Jerusalem and Judah and their restoration should have motivated them into
obedience.)
God's election of Jerusalem and her people--the daughter of Zion--is seen as they will be the place of God's habitation and government (Micah 4.1-3). God is angry at the nations for their attitude and treatment of what He holds special: Israel is the "pupil of His eye," receiving special protection as delicate part of the body. (Isn't this grace? Israel surely doesn't deserve it!) He will have revenge on the nations' rebelliousness. If He judged Israel (His chosen), then He will surely judge the nations.
Chapter 3.1-10, presents Joshua's cleansing as High Priest. Symbolism is used to show a person's or thing's spiritual status, reality. Joshua is High Priest to represent the people in things pertaining to God (Heb 5.1). His cleansing is essential for that office.
God's election of Jerusalem and her people--the daughter of Zion--is seen as they will be the place of God's habitation and government (Micah 4.1-3). God is angry at the nations for their attitude and treatment of what He holds special: Israel is the "pupil of His eye," receiving special protection as delicate part of the body. (Isn't this grace? Israel surely doesn't deserve it!) He will have revenge on the nations' rebelliousness. If He judged Israel (His chosen), then He will surely judge the nations.
Chapter 3.1-10, presents Joshua's cleansing as High Priest. Symbolism is used to show a person's or thing's spiritual status, reality. Joshua is High Priest to represent the people in things pertaining to God (Heb 5.1). His cleansing is essential for that office.
(EBC says that this vision has
Joshua representing israel as a sinful nation being restored as a priestly
nation--"a condition realized in the messianic age. This symbolic
interpretation becomes progressively clearer as one moves through the chapter.
... Joshua and his colleagues are definitely said to be symbolic of the
future."
There are two leaders of the Remnant in the first return, being Zerrubable, the governor, and Joshua, the High Priest. Ezra was a priest and a scribe.)
There are two leaders of the Remnant in the first return, being Zerrubable, the governor, and Joshua, the High Priest. Ezra was a priest and a scribe.)
Satan, which means "adversary," (we use it like a name) is seen standing at Joshua's right hand to oppose him. Satan opposes them whom God has chosen or holds special. Satan is under judgment so he seeks to accuse those who are stained with sin. The rebuke (stern disapproval) of Satan is due to God's election in grace. He has chosen Jerusalem. "Plucked from the fire" speaks of God's deliverance: Israel was burning in judgment, see Amos 4.11.
(Choosing Jerusalem: is
God just concerned about real estate? Or is it the people that go with
it? The promises to Abraham involved both a people descended from
him and a land. Jerusalem is the capital of that land and the city from
which God has chosen to have a special presence and to rule the world. The brand/ poker snatched from the fire would
be Israel, metaphorically from the captivity and later, Great Tribulation--considering
the far future fulfillment of these visions.)
The High priest is the spiritual head of the people. Joshua's cleansing is necessary for serving God in this capacity. (One cannot serve God and be stained by sin.) Spiritual status is often seen in garments (Isaiah 61.10; Revelation 7.13-14). The stain is caused by sin with its need for divine judgment. Until judgment is executed, the stain remains. The removal of the stain is the removal of judgment: this is acceptance and a setting apart unto God. There was a ceremonial means of cleansing (Leviticus 8), but if these visions are ultimately futuristic, they may focus on the application of Christ's death in sanctification: 1 Corinthians 1.30; 6.11. It is implied that the act of God's cleansing is grace.
The High priest is the spiritual head of the people. Joshua's cleansing is necessary for serving God in this capacity. (One cannot serve God and be stained by sin.) Spiritual status is often seen in garments (Isaiah 61.10; Revelation 7.13-14). The stain is caused by sin with its need for divine judgment. Until judgment is executed, the stain remains. The removal of the stain is the removal of judgment: this is acceptance and a setting apart unto God. There was a ceremonial means of cleansing (Leviticus 8), but if these visions are ultimately futuristic, they may focus on the application of Christ's death in sanctification: 1 Corinthians 1.30; 6.11. It is implied that the act of God's cleansing is grace.
In salvation, it is God who
justifies and cleanses. If God is for us, who can be against us?
Romans 8.33-34: "Who shall bring a charge against God's elect? It is God
who justifies. Who is he who condemns? It is Christ who died, and furthermore
is also risen, who is even at the right hand of God, who also makes
intercession for us."
The accusations have basis in the sins of the accused. These sins are represented in filthy garments. But God takes the sin away. "It is God who justifies." God does this for individuals and the nation. It is the new covenant: Romans 11:26-27.
This cleansing could be justification or sanctification, it works the same, one is eternal, and the other temporal. EBC says it is justification. Both types of sin removal are by God's grace.
Joshua represents Israel, but with reference to Joshua, was it his justification or sanctification in view? The adversary accuses because of sin, but God removes that sin--thus the accusation is invalid.
The accusations have basis in the sins of the accused. These sins are represented in filthy garments. But God takes the sin away. "It is God who justifies." God does this for individuals and the nation. It is the new covenant: Romans 11:26-27.
This cleansing could be justification or sanctification, it works the same, one is eternal, and the other temporal. EBC says it is justification. Both types of sin removal are by God's grace.
Joshua represents Israel, but with reference to Joshua, was it his justification or sanctification in view? The adversary accuses because of sin, but God removes that sin--thus the accusation is invalid.
This cleansing is followed by an exhortation to right living, vs.7. There is also the promise to God's servant that if he does right he shall be given authority. The removal of the sin (removing the soiled clothing) and granted right status (seen in the rich robes) is what the New Covenant provides for His people. This covenant is both salvation and enablement: both are needed by God's servants.
3.8 says this is a "wondrous sign," pointing to the symbolism in Joshua to Israel's future blessing. The "Servant-Branch" is Christ who makes this salvation possible. The Branch may represent the relationship through David and God, and it shows His humility (a tender plant) among a hard-hearted people, as pleasing to God (Isaiah 53.2; Jeremiah 33.15). (The stone may speak of His coming to smite the nations, and the seven eyes, His sovereignty, Revelation 5.8). Verses 9-10 shows Israel's millennial blessing, see Micah 4.4.
(Joshua and the men before him are symbolic, a
"wondrous sign." They represent Israel, a future Israel
restored under Christ.
The references to "servant" and "branch" and the "stone with 7 eyes" are references to Christ. He is the coming Servant who will spring forth from the lineage of David, Jeremiah 33:15: "In those days and at that time I will cause to grow up to David A Branch of righteousness; He shall execute judgment and righteousness in the earth. In those days Judah will be saved, And Jerusalem will dwell safely. And this is the name by which she will be called: THE LORD OUR RIGHTEOUSNESS.’"
The stone with 7 eyes is the stone that shall smite the nations, the stone that causes Israel to stumble, and reject, that becomes the chief cornerstone. The 7 eyes would signify of his omniscience, as Revelation 5:6 says of the Lamb with 7 eyes, "and seven eyes, which are the seven Spirits of God sent out into all the earth."
Verse 10 describes the state of that restored people in the Land after the Great Tribulation. They shall dwell in peace and safety. We experience that sometimes today. You read this was the case under Solomon, 1 Kings 4.25; and in the future kingdom, Micah 4.4
I have thought about this when I drive home from work on a nice summer day and see people sitting on their front porches. In a nation of justice, secure from the attack of other nations, we can often sit on our front porches or back yards, enjoying relative peace and safety.)
Chapter 4 is a vision of a lampstand. "Lampstand" refers to the object of God's light-bearing. It is "national" Israel as God's light-bearer to the world. The temple must be rebuilt as the designated place of God's special presence. God is testified before the world through Israel as a proper functioning theocracy around the temple in which God has a special manifested presence.
The lampstand bears the light and is to be distinguished from the light, and yet Jesus calls the Jews the "light of the world." (Matthew 5.14-16) The light is the individual and the truth of God. The lampstand is the collective or corporate body of God's special people. This entity holds up the light. The failure of the lampstand affects the display of the light.
(The lampstand, menorah, can be a symbol of who they are and what they do.
Therefore, as a who, they are the light in a sense, but what they do is uphold the light.
Israel is represented by the Menorah, and they were to uphold and shine forth the truth of who God is, as Creator and Redeemer of mankind. These 2 things are the basis of worship: he is my creator and my redeemer (deliverer from sin and its consequences). In their lives, they are to show forth the holiness and salvation of God.
The local church is both a lampstand and has a lampstand. Believers are to shine as lights, Phil 2:15. Believers are to be light in the world, Mat 5.14; Lk 16.8; and Jesus is the light, Jn 8.12; 9.5
A lampstand may specifically represent the collective function of the people of God, whether Israel or the church. Individuals can be lights, and they may minister to the collective by the effective working of the spirit.)
The references to "servant" and "branch" and the "stone with 7 eyes" are references to Christ. He is the coming Servant who will spring forth from the lineage of David, Jeremiah 33:15: "In those days and at that time I will cause to grow up to David A Branch of righteousness; He shall execute judgment and righteousness in the earth. In those days Judah will be saved, And Jerusalem will dwell safely. And this is the name by which she will be called: THE LORD OUR RIGHTEOUSNESS.’"
The stone with 7 eyes is the stone that shall smite the nations, the stone that causes Israel to stumble, and reject, that becomes the chief cornerstone. The 7 eyes would signify of his omniscience, as Revelation 5:6 says of the Lamb with 7 eyes, "and seven eyes, which are the seven Spirits of God sent out into all the earth."
Verse 10 describes the state of that restored people in the Land after the Great Tribulation. They shall dwell in peace and safety. We experience that sometimes today. You read this was the case under Solomon, 1 Kings 4.25; and in the future kingdom, Micah 4.4
I have thought about this when I drive home from work on a nice summer day and see people sitting on their front porches. In a nation of justice, secure from the attack of other nations, we can often sit on our front porches or back yards, enjoying relative peace and safety.)
Chapter 4 is a vision of a lampstand. "Lampstand" refers to the object of God's light-bearing. It is "national" Israel as God's light-bearer to the world. The temple must be rebuilt as the designated place of God's special presence. God is testified before the world through Israel as a proper functioning theocracy around the temple in which God has a special manifested presence.
The lampstand bears the light and is to be distinguished from the light, and yet Jesus calls the Jews the "light of the world." (Matthew 5.14-16) The light is the individual and the truth of God. The lampstand is the collective or corporate body of God's special people. This entity holds up the light. The failure of the lampstand affects the display of the light.
(The lampstand, menorah, can be a symbol of who they are and what they do.
Therefore, as a who, they are the light in a sense, but what they do is uphold the light.
Israel is represented by the Menorah, and they were to uphold and shine forth the truth of who God is, as Creator and Redeemer of mankind. These 2 things are the basis of worship: he is my creator and my redeemer (deliverer from sin and its consequences). In their lives, they are to show forth the holiness and salvation of God.
The local church is both a lampstand and has a lampstand. Believers are to shine as lights, Phil 2:15. Believers are to be light in the world, Mat 5.14; Lk 16.8; and Jesus is the light, Jn 8.12; 9.5
A lampstand may specifically represent the collective function of the people of God, whether Israel or the church. Individuals can be lights, and they may minister to the collective by the effective working of the spirit.)
The "7 lamps" must refer to the omniscience of God who has control over Israel's situation, cp. vs. 10. God sees the value of Israel's light on the world. The lamps are the light itself.
"Oil" speaks of the Spirit and His ministry of giving enablement for a task, whether a skill, wisdom, or emotional strength.
"Olive Trees" seem to represent the two anointed offices that God has ordained to lead in civil and religious capacities: king and priest, which capacities Zerubbabel and Joshua fill, and Christ will ultimately fulfill for Israel's restoration. Olive trees are the source of olive oil which signify the spiritual fruit of the one receiving spiritual sustenance to direct God's people. This could explain the identity of the two witnesses in Revelation 11.4 as two olive trees, being a priest and king, the religious and civic leaders in Israel.
"Branches" are representative of Zerubbabel and Joshua personally in their capacities.
(Present application...The local church as a lampstand is given divine benefit by those appointed by God with special gifts, Ephesians 4.11-16. These gifted individuals, like the king and priest of the theocracy, give divine direction to the church, by the Scriptures, so that it will function effectively collectively and uphold the light to the world.)
One of the trees/branches has special attention in this vision, being Zerubbabel. He is encouraged to rebuild the temple even though there is this "mountain" before him and the people. A "mountain" often represents a kingdom. Outsiders were hindering their work with the temple, but here it could include the idea of a difficulty or obstacle which these outsiders created.
Difficulties are to be overcome by God's Spirit and not by human might. The Spirit's working is through belief in God's truth or promise. Through faith in God's Word, the Spirit turns the mountain into a plain. The mountain is necessary to teach us to believe God and not our own strength and resources.
We need to understand Christ's words: "If you can believe, all things are possible to him who believes." (Mark 9.23; cp. Matthew 19.26) We may not have an audible promise as did Zerubbabel, but we do have specific revelation of God's sovereignty and grace from which faith draws renewed strength during difficulty. (He gives grace to press onward. He provides escape in temptation, and is able to keep us from falling; faith is the key to divine power to operate: 1 Corinthians 10.13; Jude 23).
Jesus sought to make a distinctive contrast between faith and some great difficulty. It's not how much subjective faith you can work up but true assurance in the object of faith: see Matthew 17.20---you only need a "mustard seed" of faith to move a "mountain." The Bible does not teach a non-objective faith. Faith is an assurance and certainty of the soul: do we believe God?
"Little faith" and "great faith" are not degrees of faith but the difference between believing and non--believing in the promise of God. (The disciples had authority to do the works of the kingdom. Satan must fear the one who has objective faith in God's word, for God honors such.) If it is God's will, won't we have His blessing (cp. 1 John 5.14-15)? The temple was God's will, even with its lesser appearance. "Grace, Grace to it!" means God's blessing, favor on it.
"Do not despise the day of small things." This temple seemed insignificant compared to the latter one (cp. Ezra 3.12). God was behind it and He rejoiced in its significance. If God approves an act that seems small by comparison to something else, it is significant and not to be despised.
A vision is given of God's anointed ones (king and priest) operating in the Spirit; they feed the lampstand Israel to be a light through their proper association with the temple. Ultimately, this vision points to Israel as the restored national "Lampstand" through Messiah Who as God's anointed will destroy gentile rule (the "mountain") and set up the Most Holy in Israel's midst to manifest God through them, cp. Daniel 9.24; Ezekiel 37.26.
Chapter 5.1-4 gives vision of a flying scroll. This is the symbolic revelation of the curse coming upon the unbelieving Jew in restoration for the millennial Kingdom. The scroll size is that of the tabernacle.
An unrolled scroll that is written on both sides is seen. One side speaks of a curse on thievery; the other side speaks of a curse against perjury. The curse is expulsion.
Rebels shall be purged from the kingdom: Ezekiel 20.38; Matthew 3.7-12. No one is justified by keeping the law, Romans 3.20, but the unbelieving are often identified by those deeds that characterize their lives (Revelation 21.8; 22.15; 1 Corinthians 6.9-10; also Proverbs 12.19-22). These things God hates.
These two sins, thievery and perjury (swearing falsely by God's name) are singled out. These are representative of all the law. Thievery intends harm towards the fellow man, and perjury indicates unbelief in the sovereignty of God. Though believers can do these, these represent the aimless, lawless course of the unbelieving, characterizing them. These deeds will sum up the course of the unbelieving who refuse to judge themselves according to the word of the living God. They do not discern their accountability. They cheat others and lay false claims of God.
This curse shall find them out--no escape--verse 4. Such know not grace. They shall be condemned by the law, the curse (Romans 2.12; Galatians 3.10).
We believers are "washed" from these characterizations, 1 Corinthians 6.9-11. Let us hate these things God hates. Let us not be thieves, or liars toward God.
In Chapter 5.5-11, we have the vision of a basket which is an Ephah, a particular measure or only a container is in mind. An ephah is the largest dry-measure of the Jews. Unger says this pictures commercialism . Others say "sin is full." 1 Thessalonians 2.16 Further study suggests first view. But we see its complete removal.
(The 2 winged women may be just a vehicle of prophetic
Revelation to show the removal.
The use of the ephah may signify something about the
wickedness inside, or it's just a vehicle of prophetic Revelation to show
the contents will be transported to a place for a future event.)
"Their resemblance" (vs 6) speaks of the Jewish appearance throughout the land of Shinar, vs.11). LXX has "adikia" for resemblance which means "iniquity." This is an interpretation of that appearance. Wickedness (anomia in LXX-lawlessness) is represented by a woman. This will be removed--this wickedness. Is the basket a picture of containment or is it associated with the type of wickedness? Revelation 18 seems to tie it to that materialistic attitude that finds self-sufficiency apart from God (18.7). The woman may correspond to feminine attributation to inanimate objects.
(Zech 3:9 says their inquity will be removed in one
day. This could be explained in the reference to Shinar / Babylon as the
place of removal. Revelation 28.17-19 says that in one hour Babylon came
to nothing and made desolate. James 5.1-7 warns the rich concerning coming
judgment. There is a difference between those who are wealthy through
hard work and productivity and those who took advantage of others. The
Jews could be guilty of this association.
Nehemiah 5.1-13 recounts how the Jews were suffering after the return because the leaders charged interest and took lands, including being forced into slavery. They were not to charge one another interest according to the law, Levit. 25.35-43.)
Nehemiah 5.1-13 recounts how the Jews were suffering after the return because the leaders charged interest and took lands, including being forced into slavery. They were not to charge one another interest according to the law, Levit. 25.35-43.)
The Lead weight keeps the woman in; her judgment is coming---no escape. The winged women are divine agents to remove this wickedness to a specific place: Shinar is Babylon.
(Babylon is the name that symbolizes the place of opposition
to God on the earth to receive judgment. The city is a mystery, but it's
identify will be evident during the reign of the beast. I believe the city, not merely a system, is
the woman. There are parallels between Revelation 17-18 with Tyre in
Ezekiel 26-28. There are also parallels with Jerusalem, which would have
to be the Jerusalem that now is, to be replaced by a new Jerusalem according to
Ezekiel 40-48. But there is prophecy
that says God will destroy those nations that come against Jerusalem, Zech
12.9. But how best to remove the iniquity
of Israel by destruction of Jerusalem where their evil was practiced along with
the nations will be based, during the reign of antichrist?
"In her was found the blood of the prophets and saints." Rev 18.24.
"that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. ... “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! ...See! Your house is left to you desolate;" Matthew 23.35-38 Time will tell.)
A dwelling shall be prepared for it. "Base" is said to be an idol pedestal, the idolatry that involves riches and luxury.
That excessive commercialism that manifests itself by self-sufficiency and abuse of others through making excessive gain of their labors, James 5.1-7; Nehemiah 5.1-13, corrupts society and Christians (1 Timothy 6.17). It will be removed from the kingdom. Productive work for gain is just.
Chapter 6.1-8 has the final vision of the 4 chariots.
This final vision is similar to the first vision. The crowning of Joshua, which follows, was
not a vision, but a real-time event."In her was found the blood of the prophets and saints." Rev 18.24.
"that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. ... “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! ...See! Your house is left to you desolate;" Matthew 23.35-38 Time will tell.)
A dwelling shall be prepared for it. "Base" is said to be an idol pedestal, the idolatry that involves riches and luxury.
That excessive commercialism that manifests itself by self-sufficiency and abuse of others through making excessive gain of their labors, James 5.1-7; Nehemiah 5.1-13, corrupts society and Christians (1 Timothy 6.17). It will be removed from the kingdom. Productive work for gain is just.
Chapter 6.1-8 has the final vision of the 4 chariots.
The four horses and chariots are four spirits of heaven, and like the first vision, they are like patrolling agents for God, but the addition of chariots suggest something more. “Spirit” could be translated “wind,” as the word can mean either, but the word “spirit” seems better for actual beings being involved, as ‘wind” may suggest these are just representative of God’s own attributes in some way. The English Standard Version translates “winds,” but says that they are going out to the 4 winds of heaven, therefore, the meaning is completely changed from beings to directions. I suppose this works, but they add words to the text.
Like the first vision, angelic agents seem more likely, than merely a representation of attributes of God or directions. Angels are spirits, and they are agents used by God. God accomplishes things in both the natural and spiritual realm with his agents.
There is symbolism here, but the chariots probably represent more than just means of transport, but items of war. These are more than patrolling agents.
They are from God to execute His counsel upon the nations; they are destructive agencies which give rest to God's spirit (probably God's wrath, Ezekiel 5.13; 16.42). Zechariah 1.15 speaks of God's anger towards the nations.
Mountains are representative of kingdoms or kings in Revelation 17 concerning the beast’s 7 heads or the stone becoming a mountain that strikes Nebuchadnezzar’s dream-image in Daniel. Micah 4.1 says that “it shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of mountains.”
These two mountains may identify the two major characteristics of God's kingdom in heaven and on earth: righteousness and justice. Amos 5.24 says, “let justice run down like water and righteousness like a mighty stream.” "Bronze" may identify the strength of the kingdom's rule in these principles. Micah 4 says that the law shall go forth out of Zion and the word of the Lord from Jerusalem.
Israel's enemies are often to their North. Egypt would be those to the South. At this time, Babylon has been judge, through Persia, but there will be the future judgment at the end of the Great Tribulation of Babylon the Great and the Beast’s rule, the nations, and later Gog.
These angelic agents accomplish the will of God through the defeat of nations by other nations. There are angelic beings at conflict behind these rulers of nations (see Daniel 10: 13 "But the prince of the kingdom of Persia withstood me twenty-one days; and behold, Michael, one of the chief princes, came to help me, for I had been left alone there with the kings of Persia….20 And now I must return to fight with the prince of Persia; and when I have gone forth, indeed the prince of Greece will come. 21 21 "But I will tell you what is noted in the Scripture of Truth. (No one upholds me against these, except Michael your prince.”)
I believe they are also the restrainers of these rulers and their evil. The woman in the basket, I believe, reveals this, and the restrainer in 2 Thessalonians 2 would be best understood as angelic.
Chapter six ends a section. It is a fitting climax to the visions. The climax of God's restorative acts of Israel of oppressive nations in the 8 visions ends with the coronation of the King of kings represented in the crowning of Joshua. This was not a vision, but an actual event.
The crowning of Joshua typifies the future crowning of the Messiah for His rule in the kingdom.
Certain of the Jewish exiles brought gifts of gold and silver from which a crown was to be made for Joshua.
Has a High Priest ever wore a crown? Aaron did have a kind of crown placed on his turban in Exodus 29.6, but he was not to rule as a king.
The symbolic notion of this crowning is safeguarded by the fact that Joshua, not Zerubbabel, is crowned. Zerubbabel was the governor. The offices of High Priest and King were always rigidly kept separate. The former is a religious function, the latter is civil.
Zerubbabel was not crowned because it would have recognized him as the Messianic son of David. The two roles of King and Priest will be united in the millennium. Their will be "peace" or harmony in these two capacities. It was God's original intent that Israel not have a king because of the conflict of interests.
Christ will fulfill both in harmony.
Melchizedek was a non-Jewish king who also was high priest. But he is a mysterious figure of whom we know very little, but his position in Jerusalem foreshadowed Christ.
There will be an earthly prince during the kingdom, Ezekiel 44.3; 46; and a priesthood (Zadok) 44.15. Christ shall rule from the temple, Ezekiel 43.1-7.
"Branch" also points to Messiah. Zechariah 3.8 calls Him the Servant, see Isaiah 42; 53. He is announced: "Behold, the Man," 6.12. Just as Pilot said in John 19.5. This points to the time of His glorified humanity.
"Branch" speaks of His Davidic connection. It speaks of an organic relationship. He is to be the one who comes out of the linage of David to be king (Luke 1.32-33; Jeremiah 33.15, 16; Isaiah 11.1).
He shall bear the glory of this temple. This shows Deity. The temple belongs to God; it speaks of the place of His special presence among His elect before the world. The honor of the temple will be His own.
The symbolism and memorial nature of this crown is like the cleansing of Joshua for Israel in 3.8--"a wondrous sign." The crown will be a memorial in the temple, not only of this past event, but of that prospective day of Christ's kingdom. Jewish tradition says the crown was hung in windows in the height of the temple.
Zerubbabel built the temple, 4.9: this reference speaks of Christ's millennial temple. Joshua's role was minor.
Swanson: How can we see the "haphazard" references to the OT in the NT'? Only one sufficient explanation: an " underlying rationale that sees the whole OT--all of God's dealings with Israel--as having their ultimate meaning and purpose in speaking of Christ and his people."
To Obey is better than sacrifice…
Chapter seven brings us to some two years later (from chapter 1), with half the temple finished. A delegation of men were sent to inquire at the house of God, from the priests and prophets, if they were to continue their self imposed religious activity of mourning and fasting (in the fifth month, the month the temple was destroyed) which they did in captivity, seeing they have returned and the temple is being rebuilt.
They came seeking the word of the Lord.
God questions the motives behind their practice. Was it worldly sorrow and not godly sorrow? They mourned over personal loss and not the insult and blaspheme they brought on the name of God. Though outwardly they showed a regard for God, it was inwardly that they were sad for themselves.
Their sorrow was worldly sorrow. Godly sorrow is sorrow over damage done to the name and glory of God. This sorrow leads to repentance and righteousness. Godly sorrow is recognition of wrong deeds. The result is a resolve to do right; thus, leading to do what is right. This is the process to salvation from the affects and consequences of sin: 2 Corinthians 7.9-11. Worldly sorrow leads to judgment.
The evidence and effect of the fear of the Lord and regeneration is the response to disapproved actions. The response of sorrow is not to be over personal loss after having sinned but the contempt you brought upon God's name and the hindrance you brought upon the advance of His kingdom.
They already had the word of God. Ritual isn’t necessarily wrong, but to obey God is better.
(They probably want to get out of that practice that was not even divinely sanctioned, while probably falling back into that behavior that brought judgment. Ritual cannot replace the heart and conduct that God requires, cp. 1Sam.22-23; Amos5.21-24)
God says they should have obeyed, vs. 7: these things would not have happened to them. God says what He expected and now expects: 7.8-10. True sorrow and repentance will results in these acts of righteousness.
We need to heed God's word that we might always see our disobedience as damage to God and not some personal loss. We need to recognize this damage, choose that which is right, and do it! Confess and get back on track---this is your salvation!
Repentance (a resolve to do or think differently) and doing right is the fruit.
The generation that went into captivity refused to obey the Lord in their treatment of the vulnerable among them, and they did not do justly. (Judgment was not just for idolatry but injustice and cruelty.)
They hardened their hearts to the word of God. They chose not be moved and unaffected by the word of the Lord. Therefore, judgment came upon them—not just for idolatry but for injustice towards their neighbor. There is an element of choice to obey God.
(The heart speaks of the affections and devotion. To harden your heart is to be unmoved, unaffected. It can be due to other affections that cause one to disobey the word of God. One can slip back into wrong behavior, and they need reminded of the consequences that came on those who went such a route. Why some choose what is right and others not is a complicated. Difficulty is sometimes needed to change the heart or move the will to do otherwise. There can be an act of the will where one can judge themselves as in the wrong and choose to do right. One can choose to be unmoved or to even go against one’s desires to do what is right and best. Making right choices can help change affections. Nehemiah 5 speaks of how the exiles were doing what was wrong, and exhortation turned them around.)
In Chapter eight, we see God's election for Jerusalem (Zion) is repeated. God's wisdom for the kingdom and eternal state is in this place as an origin of law and dwelling for all saints.
The references in vs. 3-5 are concerning the millennium. These words teach that the weakest and most defenseless members of society shall live securely; this must be in connection with the presence of the Lord in vs. 3; see Micah 4.4,7.
"Marvelous" means "hard" here as in Jeremiah 32.17, 27. What we may see as hard, is not too hard for God, especially if it is according to His word. A Divine principle is seen here.
"East--West" are the opposite ends to indicate the extremes of this regathering. Psalm 103.12 uses this in reference to the extreme distance of removing sin.
The state of being and relationship with God will be truth and righteousness. The former involves correct knowledge (according to God's knowledge) and the latter will be the way of life that is right (Zephaniah 3.9-20 fits this whole picture well).
"My people and their God" speaks of the future (Hosea 1.8-2.1, 23).
Those who have heard the prophets are to be strong, for they spoke the truth, concerning their suffering after they had stopped building the temple. But now they were to be strong, for they will be blessed. God determines them good.
God determines good (Zech 8.14 say that God would not “relent” from the punishment he “determined” against the fathers who provoked him, but now he had determined to do good, “to Jerusalem and the house of Judah”: this is a repentance). Repentance, I believe, is a resolve to think or do differently. From this perspective, even God can repent in the sense of it being a resolve to do differently. The Jewish Exiles must also repent. They must resolve to do differently, and such repentance should come when one sees the consequences from past wrongs and the promise of blessing in the future. Such blessing is upon those who repent and follow through with right actions--"these things you shall do," 8.16-17. The blessing is upon those who do right, evidence of true repentance. The things they were to do were the things their fathers did not do, Zech 7.8-14.
The fasts (remembering the past calamities) in this state of blessing will be replaced with feasts of joy, vs 19.
Clearly this is the state of the kingdom when Israel will be the priestly nation and Jerusalem the religious capital of the world. This shows the ultimate focus of this chapter on that time when Israel will be fully saved and doing right, dwelling in truth and righteousness with their God.
Application for the church: when we repent and do right, we create the condition where people will say "God is with you" and provide ourselves with an evangelistic opportunity.
Zechariah chs. 1-8 cover a 2 year period into the rebuilding phase of the temple. It was completed in 516bc. The conservative view is that Zechariah chs. 9-14 were written much later, in the 5th century BC, but still by the prophet. It is said there are 2 revelatory oracles in these chapters, in 9-11 and 12-14. There is repetition in what was seen in the 8 visions.
In chapter 9:1-8, judgment is pronounced against cities north and west of Israel, for their pride and repulsive ritual. Some of this was fulfilled by Alexander the Great, but some prophecies involving their assimilation is future, vs 7 (like the Jebusites were). The aim in judgment is removal of the oppressor, vs8. Alexander passed by Jerusalem though he took Tyre and Sidon. He had to build a causeway to reach the city of Tyre that existed off shore with 150 foot high walls. The "never again" prophecy, vs8, is yet future.
In Zechariah 9.1-8, we have a list of 9 cities of the “Levant” area of the Middle East (ISIL= Islamic State of Iraq and the Levant, AKA ISIS= Islamic State of Iraq and Syria the Levant incudes more Real Estate –includes Israel as well).
These are cities to come under Divine judgment as enemies of Israel, and known for their pride and repulsive rituals. This judgment would be through Alexander the Great, some 100 years after Zechariah’s prophecy. These cities are of 3 countries, being Syria, Phoenicia (today Lebanon), and Philistia (land of Philistines, AKA Palestine).
These cities are Hadrach, Damascus, and Hammath, Tyre, Sidon, Ashkelon, Gaza, Ekron, and Ashdod.
Damascus is considered the world’s oldest continually inhabited city, said to be the most famous place in Syria during the Persian period. It is mentioned several times in the NT—Apostle Paul was going there to take Christians captive. This city, in prophecy, Isaiah 17.1, will some day be completely destroyed--to “cease from being a city,” becoming “a ruineous heap.” Some think it will be Nuked.
Hadrach is some 28 miles South West of Aleppo, the latter was a great city before the war between Assad forces and the resistance. Hammath is a border city of the old territory of Naphtali.
The Phoenician city of Tyre was located off mainland, surrounded by water and having 150 foot walls. A difficult city to capture by Assyrians and Babylonians, the latter spending years seeking to do so. But Alexander the Great did it in 5 to 7 months after building a causeway to the city.
As Alexander was engaged in taking these cities of the Levant, he requested tribute or aid from Jerusalem. The high Priest responded that he could not help him, because he had sworn allegiance to Darius, king of the Persians. This made Alexander angry, and when he was finished up north, he would march on Jerusalem. According to historian Josephus, the High Priest called the Jews to petition God about the threat. God told the High Priest what to do and not to be worried. The account has Alexander meeting the Priests and Jews and not attacking them but granting them favor. He had a dream from God that caused him to show favor to the Jews. Historically, Jerusalem was left untouched by the Alexander and the Greeks. Josephus said Alexander went to Jerusalem and he was shown in Daniel 8.5-8 20-21 the prophecies that he perceived were about him (though there is an argument that sees this prophecy is about the end times, involving Iran and Turkey).
Of the ones conquered by Alexander, God’s instrument of judgment, there will be some who will be joined to the Jews. This prophecy may actually look to the far future after the second coming. Just like there were the Jebusites who were not dislodged from Canaan by Israel and possessed Jerusalem (remember the threshing floor of the Jebusite that David purchased, that became the temple mount?) and were loyal to Israel, there will be gentiles who become the people of God, joined to Israel at the coming of the Lord.
Zechariah 9:6 reads, “And I will cut off the pride of the Philistines. 7 I will take away the blood from his mouth, And the abominations from between his teeth. But he who remains, even he [shall] [be] for our God, And shall be like a leader in Judah, And Ekron like a Jebusite.”
Compare this with Zechariah 2. 11, "Many nations shall be joined to the Lord in that day, and they shall become My people. And I will dwell in your midst. Then you will know that the Lord of hosts has sent Me to you. 12 And the Lord will take possession of Judah as His inheritance in the Holy Land, and will again choose Jerusalem.”
Though the judgment of these cities will happen in the near far future by Alexander, the things of Zechariah 9:7-8 speak of the far future involving the assimilation of Gentiles and the security of Israel and Jerusalem: “8 I will camp around My house Because of the army, Because of him who passes by and him who returns. No more shall an oppressor pass through them, For now I have seen with My eyes.”
Though Alexander was God’s instrument to being judgment on the enemies of Israel, his reign was temporary, and the results temporary. But the promises to Israel are not temporary. The promises will be fulfilled in the king who is coming. He is coming in two stages. His first coming is the means, basis, of the dominion he will have at his second coming, during which he will have dominion over the whole earth. His first coming was essential so that at his second coming he can accomplish forever the dominion he will secure forever on the earth.
Verse 9, "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. 10 I will cut off the chariot from Ephraim And the horse from Jerusalem; The battle bow shall be cut off. He shall speak peace to the nations; His dominion [shall] [be] `from sea to sea, And from the River to the ends of the earth.' 11 "As for you also, Because of the blood of your covenant, I will set your prisoners free from the waterless pit. 12 Return to the stronghold, You prisoners of hope.”
The Jews are “prisoners of hope.” In what sense are they prisoners? It speaks of the “waterless pit.” Are they prisoners (by others) but have a hope? Whatever their temporal circumstances, they had a hope, and they were to live according to it, as Paul said about the 12 tribes in Acts 26:6-7. Because of the hope, they are to order their lives. All who are believers in Christ, are “prisoners of hope” so to speak. We are to live our lives according to the hope of eternal life, the resurrection, and the world to come. Because of the first coming of Christ, we have the hope connected with the second coming of Christ, which in contrast to the victories of Alexander the Great (temporal), will be everlasting.
Verse 9.9 speaks of the coming on a donkey (See Matthew 21.1-5 ), which was necessary for Christ’s coming on a white horse, vs 10. His kingdom is a dominion given. To reign over real estate is to rule over people. A kingdom is a dominion. And Christ's dominion is given because of his first coming. His death is the means by which he has authority to give life or take away, and authority over real estate goes with those lives.
Verse 10 looks to the Second Coming. The things of Israel's trust will be removed. Christ will establish peace from "sea to sea"--meaning, through out the earth.
Verse 9.11-12 speaks of future restoration from the "waterless pit" (prison).
Verse 9.9 speaks of the coming on a donkey (See Matthew 21.1-5 ), which was necessary for Christ’s coming on a white horse, vs 10. His kingdom is a dominion given. To reign over real estate is to rule over people. A kingdom is a dominion. And Christ's dominion is given because of his first coming. His death is the means by which he has authority to give life or take away, and authority over real estate goes with those lives.
Verse 10 looks to the Second Coming. The things of Israel's trust will be removed. Christ will establish peace from "sea to sea"--meaning, through out the earth.
Verse 9.11-12 speaks of future restoration from the "waterless pit" (prison).
The hope of Israel is in the coming of the good shepherd and King, their “Messiah,” to whom the prophet gives details of his coming in 2 stages: he first comes in a lowly and despised manner, and in the second in an accepted and authoritative manner to save his people: 9:9; 10:6, 8-10; 11:12-13; 12:8-10; 13:1-2; 14:3-5, 13-14, 17-18
Though Israel has gone through the curse and blessing (Deut 30.1-3; 4.25-31), they have the hope of the prophets that God will save them through the Messiah who was first despised and rejected but will come again to reign.
We are also “prisoners of hope” in the sense that we will be “saved” from this “present evil age” at that future coming of the Messiah.
Jews are saved the same way we are--by faith in Christ. But the salvation of the nation after the return of Christ is according to promise to Abraham, the Abrahamic Covenant and New Covenant.
This is according to the pleasure of God. He could have done things differently. Our theology doesn't always work out so neatly as we like. We must discover God's will and accept it.
I could come up with different scenarios of how things could have or will be. There didn't have to be this age of the "church," or the age to come of the Millennium involving a restored Israel in blessing ( "restore double").
Verse 13 speaks of God leading Israel victorious against Greece. The Greeks are instruments of judgment but God can turn that around. This could look to the time of the Maccabees, a later time of conflict that involves Jewish victory. The reference to Ephraim seems to look far future, since that tribe represents the 10 northern tribes, which were dispersed.
Zechariah 14.14 speaks of Judah fighting at Jerusalem and gathering the wealth of the surrounding nations.
Jews are saved the same way we are--by faith in Christ. But the salvation of the nation after the return of Christ is according to promise to Abraham, the Abrahamic Covenant and New Covenant.
This is according to the pleasure of God. He could have done things differently. Our theology doesn't always work out so neatly as we like. We must discover God's will and accept it.
I could come up with different scenarios of how things could have or will be. There didn't have to be this age of the "church," or the age to come of the Millennium involving a restored Israel in blessing ( "restore double").
Verse 13 speaks of God leading Israel victorious against Greece. The Greeks are instruments of judgment but God can turn that around. This could look to the time of the Maccabees, a later time of conflict that involves Jewish victory. The reference to Ephraim seems to look far future, since that tribe represents the 10 northern tribes, which were dispersed.
Zechariah 14.14 speaks of Judah fighting at Jerusalem and gathering the wealth of the surrounding nations.
Zechariah 14-17 says that the Lord will lead Israel to victory, 15a, 26. They will have both victory over their enemies and blessings in the land. God’s people are prisoners of hope.
Zechariah 10
Verse 2, “The Idols speak delusion”: Idols are manmade gods. They are created according to man's liking. This is why they are more attractive. But they do not speak at all, nor do they provide anything.
I was reading about Balaam and how Balak wanted him to curse Israel. He could not. Because God would not. Balaam is somewhat of a mystery, because he did seem to have a connection with God. I read that his name has been found in 1967, 3 times in an ancient text in Jordan as son of Beor, just as in the Bible. He could not curse Israel, but he found a way to cause problems by tempting them with the women of Moab.
Verse 1: God wants to provide what is truly needed, but he will also provide abundantly.
verse 3: He is angry with the "shepherds" who should lead the people. The king and the high priest can make a big difference in the direction of the people. Israel's history often reveals that idolatrous kings encourages idolatrous people. The kings or leaders are primarily in view. God is with them, vs 5, but surely if they are obedient to God.
Verse 4: Judah's restoration was necessary for the future timing and circumstances of the first coming of Christ. Christ came at the right time: "in the fullness of time." From Judah would come the cornerstone, the tent peg, battle bow, every ruler.
Verse 6: Judah and Joseph represents the whole nation. Restoration of the nation is in view.
I was reading about Balaam and how Balak wanted him to curse Israel. He could not. Because God would not. Balaam is somewhat of a mystery, because he did seem to have a connection with God. I read that his name has been found in 1967, 3 times in an ancient text in Jordan as son of Beor, just as in the Bible. He could not curse Israel, but he found a way to cause problems by tempting them with the women of Moab.
Verse 1: God wants to provide what is truly needed, but he will also provide abundantly.
verse 3: He is angry with the "shepherds" who should lead the people. The king and the high priest can make a big difference in the direction of the people. Israel's history often reveals that idolatrous kings encourages idolatrous people. The kings or leaders are primarily in view. God is with them, vs 5, but surely if they are obedient to God.
Verse 4: Judah's restoration was necessary for the future timing and circumstances of the first coming of Christ. Christ came at the right time: "in the fullness of time." From Judah would come the cornerstone, the tent peg, battle bow, every ruler.
Verse 6: Judah and Joseph represents the whole nation. Restoration of the nation is in view.
Verse 7: Ephraim is another reference to the northern kingdom. God's favor will be evident in their character, being like warriors and joyful, positively affecting their children.
Verses 8-12: The restoration is the whole nation. God will "sow" (scatter) them among the nations. Is this speaking of what has been, or is it yet future? Vs 9 indicates a continuity will remain, since they will remember God together. Is Israel today too mixed among the nations? Who are the true Jews today? Some might say that true Israel is a spiritual people, and though ethnic Israel was judged in AD 70, true Israel consists of those who believe in Christ, starting from the time of the cross.
If these prophecies look to a full ethnic restoration not realized after the Babylonian captivity, then it is yet future, and it will be an ethnic restoration of those who count as spiritual seed.
Verses 8-12: The restoration is the whole nation. God will "sow" (scatter) them among the nations. Is this speaking of what has been, or is it yet future? Vs 9 indicates a continuity will remain, since they will remember God together. Is Israel today too mixed among the nations? Who are the true Jews today? Some might say that true Israel is a spiritual people, and though ethnic Israel was judged in AD 70, true Israel consists of those who believe in Christ, starting from the time of the cross.
If these prophecies look to a full ethnic restoration not realized after the Babylonian captivity, then it is yet future, and it will be an ethnic restoration of those who count as spiritual seed.
(All Israel will be saved: God will save Israel as a nation, but not merely a nation, but those who count as spiritual seed those who are defined as a Jew in Romans 2:28-29, those who are circumcised in heart, in the spirit, whose praise is from God.
Romans 11:26-27 speaks of this. Who is this “Israel.” The text clearly does not speak of the church or gentile believers. Charles Hodge, who was a historicist, wrote: "Israel here must mean the Jewish people, and 'all Israel' the whole nation. The Jews, as a people, are now rejected; as a people they are to be restored. As their rejection, although national, did not include the rejection of every individual, so their restoration though national, need not include the salvation of every Jew. All Israel does not mean all the true people of God, as Augustine, Calvin, and others explain it; nor all the elect Jews -- i.e., all that part of the nation which constitute "the remnant according to the election of grace" --but the whole nation, as a nation.”)
Verses 10-12: Egypt is to the south, and Assyria to the north, Gilead is to the east of Jordan river and Lebanon to the northwest. They will be regathered from the north and south but inhabit the land in greater numbers than before. They will be delivered from trouble and oppressors and blessed in the land.
Zechariah 11
Zecheriah 11: Everyone is accountable to God, but the leaders even more so, as they are in a position to direct the people under their oversight. People often chose a leader who is not the best for them--one who cares about himself.
Zechariah 10 ends with the salvation of Israel. Zechariah 11 is about judgment. This judgment will continue until the prophesied restoration of the nation.
11:1-3: The references to Lebanon’s cypress and oaks of Bashan and the lush thicket of the Jordan are probably representative of those things of pride, and their destruction speaks of the destruction of the land or maybe Jerusalem and maybe the temple ( a Jewish teaching) which was constructed with the Cedars of Lebanon. Judgment is coming, and the things of pride shall be burned--ruined, brought down. It’s a representation of the affect of judgment coming on the future Jerusalem and the temple because of the rejection of the good shepherd.
Verses 4-11: Just as the forests may represent the land, Jerusalem or the temple, shepherds and flocks represent the leaders and the people. God may use the sin of a leader as a basis to judge the people, vs 6. But a good leader will set a good example and truly care for the people by seeking do what is best for them. These leaders did not care for the people, vs 5, but only their own selfish ends.
But the people themselves were still accountable to God, and God was giving them up to their enemies because they "loathed" God, verses 7-8. The 3 shepherds God dismissed could be the 3 categories of prophet, priest, and king. The poor of the flock are subjected to this judgment as the rest, but they are those who “know” it is the word of God, vs 11.
11:1-3: The references to Lebanon’s cypress and oaks of Bashan and the lush thicket of the Jordan are probably representative of those things of pride, and their destruction speaks of the destruction of the land or maybe Jerusalem and maybe the temple ( a Jewish teaching) which was constructed with the Cedars of Lebanon. Judgment is coming, and the things of pride shall be burned--ruined, brought down. It’s a representation of the affect of judgment coming on the future Jerusalem and the temple because of the rejection of the good shepherd.
Verses 4-11: Just as the forests may represent the land, Jerusalem or the temple, shepherds and flocks represent the leaders and the people. God may use the sin of a leader as a basis to judge the people, vs 6. But a good leader will set a good example and truly care for the people by seeking do what is best for them. These leaders did not care for the people, vs 5, but only their own selfish ends.
But the people themselves were still accountable to God, and God was giving them up to their enemies because they "loathed" God, verses 7-8. The 3 shepherds God dismissed could be the 3 categories of prophet, priest, and king. The poor of the flock are subjected to this judgment as the rest, but they are those who “know” it is the word of God, vs 11.
The situation described in verse 9 could be identified with the state of things in Jerusalem during its siege by the Romans near AD 70, being death, eradication, eating one another. God would remove his beauty (grace or favor), pleasantness, and bond (unity) among his people--not to be reunited, verses 10-11.
Verses 12-17: The people and its leaders reject the good shepherd for a worthless one. The story presents God as their shepherd. The story of devaluing God as their shepherd foreshadows the rejection of Christ as the good shepherd. This foreshadowing is fulfilled in the betrayal by Judas—an authenticating of Jesus as the shepherd who is devalued, rejected by the people, and the basis for judgment.
Verses 12-17: The people and its leaders reject the good shepherd for a worthless one. The story presents God as their shepherd. The story of devaluing God as their shepherd foreshadows the rejection of Christ as the good shepherd. This foreshadowing is fulfilled in the betrayal by Judas—an authenticating of Jesus as the shepherd who is devalued, rejected by the people, and the basis for judgment.
God as shepherd is given a value of 30 pieces of silver—said to be the value of a slave. This is an insulting amount, and so “throw it to the potter.” This may be a proverb indicating a trifling amount, but there is a correlation between this statement and the money Judas used to buy a potter’s field. In Zechariah and Matthew 27, we read that the money was tossed into the temple. Matthew 27 quotes Zechariah 11 as a fulfillment, but ascribes it to Jeremiah. The quote is from Zechariah, though there are some differences. One solution of the Jeremiah reference is that his book heads up the classification of OT writings of the prophets. There are a few Greek manuscripts that have Zechariah as the one being quoted. Or both prophets are referenced, but Matthew only ascribes it to one.
The Zechariah story pictures God as their shepherd but he is thought little of, insulted, and this story prefigures the betrayal of Jesus who was the good shepherd.
They rejected the good shepherd, and so God will raise up a shepherd who is not good, who does not care for the people. Judgment will come on him as well. This bad shepherd could be the future antichrist, beast. John 5:43 (NKJV) "I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive.”
There is a view that the antiChrist will be a Jewish person who fulfills the role of Messiah Ben Joseph. Jews will apply messianic prophecies to him, and at the midpoint of the 70th Week, he will persecute Jews and Gentiles who do not embrace him.
It is God's desire to shepherd his people, so they can experience his favor and unity as a people of God. The people must love the Lord and the leaders must by an example, teach and lead them to do so.
It is God's desire to shepherd his people, so they can experience his favor and unity as a people of God. The people must love the Lord and the leaders must by an example, teach and lead them to do so.
Zechariah 12
Jerusalem becomes the place of stumbling; it is a cause of ruin for the nations (like Jesus in his incarnation to Israel-“a stone of stumbling and a rock of offence” 1 Peter 2.8). The nations will be drawn to Jerusalem, and go to battle resulting in their ruin. However, God will save the people of Judah and Jerusalem, and Jerusalem will be inhabited again, but he will do it through the coming of the “pierced one.”
Zechariah chapters 12- 14 has the phrase “on/ In that day” 16 times. Some identify it as the “day of the Lord,” which is used in 14.1. I’m not sure it should be identified the same. I think the phrase means the same as “at that time.” That time being near the end of the 70th Week of Daniel.
Verses 2-9: Jerusalem will be the place of the nations’ ruin. The people of Judah and Jerusalem will be delivered. Verses 6-8 give a view to their future salvation, cp. 14.14.
Verses 10-14: We see the coming of the “Pierced”-One and the response of mourning by the inhabitants of Jerusalem.
The reference to the pierced one is clearly Jesus, as the gospel of John references this prophecy (19.37)--but it is not completely fulfilled in the crucifixion because the mourning part is future. The prophecy has its fulfillment at the second coming of Christ when this great mourning will take place, see Rev 1.7. The prophecy has application to the crucifixion, since he had to be pierced to be the pierced-one to be seen at His coming.
The mourning is said to be great and extensive among the clans of Israel, particular reference is made to the royal and priestly lines of Israel. Hadad-Rimmon is associated with great mourning that the readers would have known. If it is a location, then some identify it with the mourning that took place in a village in the plain of Megiddo, when the godly King Josiah died at the hands in battle, the last hope of the fading Judean kingdom. Those who associate with a name, see it as the storm god, and the mourning at a festival as a step to bring rains needed for planting season which hadn’t come.
If Jerusalem is “Babylon the Great” of Revelation 17-18, it could be the nations have this love-hate relationship with the city, as it plays some sort of important role of global commerce for the nations. The translation of “cup of drunkenness” is interesting here when compared to Revelation 17.1-2; 18.3-4. The Hebrew word translated “cup” is often translated door or threshold. The LXX has “doorway.” I don’t know how you can have either threshold or cup as the meaning, unless it is speaking of setting a limit.
Zechariah 13 The future cleansing of Israel
Zechariah 13.1-2: The spiritual salvation of Israel is at the time of Christ's coming. 12.10 speaks of the Jews turning to the Lord, and this is the means of removing the Veil, see 2 Corinthians 3.12-18. These Jews, the royal line of David and the inhabitants of Jerusalem, and ultimately, all Israel (Zech 10.6), will receive the Spirit in regeneration, and the evidence will follow in a manifestation of the Spirit and their calling upon the name of the Lord, Joel 2.28-32. The salvation will be spiritual, and then physical.
A "fountain open" is associated with cleansing, which can be 2 types, being standing and state. The context looks to the state, which is related to fellowship. There will be a removal of the practice and objects of offense to God.
Idolatry was seemly cured out of Babylon, but a new idolatry will arise during great tribulation in the worship of the beast. The idolatry and false prophets will be removed from the land.
Verses 3-5: The righteousness of the new community will create shame for anyone who had any part in idolatry or as a false prophet. The false prophets will be eradicated and be objects of shame.
Children who would be a false prophet in that day will suffer at the hands of their parents. Deception in the name of the Lord will not be tolerated.
Verse 6: Some believe this is speaking of Christ, but it is more likely it is speaking of the former false prophet. The wounds may have been self-inflicted as part of their practice--like the prophets of Baal in Elijah's day, 1 Kings 18.28-29--but he covers it up or denies it by attributing it to others. The text is probably setting forth both the eradication and the shame of such practice. Ezekiel 36.24-25; 37.23 says idolatry will be gone.
Verses 7-9: Another reference to the Shepherd--the good shepherd who was rejected in Zech 11. His rejection resulted in the scattering of the sheep, and the tribulation that will come "in the day" when 1/3 will be tested by fire and refined. These will call on the Lord and be saved.
That 2/3rds are cut off reveals that "all Israel being saved," in Romans 11.26, does not mean every Israelite will be saved, but the nation will be saved, and as Paul says: “they are not all Israel who are of Israel.” Jesus identified with this Scripture, Mark 14.27.
The affect of great tribulation will be part of fulfilling the new covenant in creating a people who will all know the Lord. It isn't just a result of regeneration, but an orientation towards the commands of God because of the new birth, living in a righteous community, and the refinement caused by the Great Tribulation. Great Tribulation is a means of refining the people of God, to purge out the affections contrary to godliness. God will create a new people, see Zephaniah 3:11-13.
A "fountain open" is associated with cleansing, which can be 2 types, being standing and state. The context looks to the state, which is related to fellowship. There will be a removal of the practice and objects of offense to God.
Idolatry was seemly cured out of Babylon, but a new idolatry will arise during great tribulation in the worship of the beast. The idolatry and false prophets will be removed from the land.
Verses 3-5: The righteousness of the new community will create shame for anyone who had any part in idolatry or as a false prophet. The false prophets will be eradicated and be objects of shame.
Children who would be a false prophet in that day will suffer at the hands of their parents. Deception in the name of the Lord will not be tolerated.
Verse 6: Some believe this is speaking of Christ, but it is more likely it is speaking of the former false prophet. The wounds may have been self-inflicted as part of their practice--like the prophets of Baal in Elijah's day, 1 Kings 18.28-29--but he covers it up or denies it by attributing it to others. The text is probably setting forth both the eradication and the shame of such practice. Ezekiel 36.24-25; 37.23 says idolatry will be gone.
Verses 7-9: Another reference to the Shepherd--the good shepherd who was rejected in Zech 11. His rejection resulted in the scattering of the sheep, and the tribulation that will come "in the day" when 1/3 will be tested by fire and refined. These will call on the Lord and be saved.
That 2/3rds are cut off reveals that "all Israel being saved," in Romans 11.26, does not mean every Israelite will be saved, but the nation will be saved, and as Paul says: “they are not all Israel who are of Israel.” Jesus identified with this Scripture, Mark 14.27.
The affect of great tribulation will be part of fulfilling the new covenant in creating a people who will all know the Lord. It isn't just a result of regeneration, but an orientation towards the commands of God because of the new birth, living in a righteous community, and the refinement caused by the Great Tribulation. Great Tribulation is a means of refining the people of God, to purge out the affections contrary to godliness. God will create a new people, see Zephaniah 3:11-13.
Zechariah 14
Jerusalem will be the focal point of the end time activity. It is there where God will draw the nations for that big final conflict, and it is there where God will save a remnant of Jews, both spiritually and physically. There will be a greater regathering of Jews from the nations at a latter time, just as there will be a formal judgment of nations.
Verses 1-2: The day of the Lord is coming in connection with the sack of Jerusalem. I believe the draw to Jerusalem of the nations is because it will probably be a central base of operations for the antiChrist. But something makes it a draw of nations, for they will come there for battle. It won't be a safe place for people. It looks like there will be Jews there, maybe in hiding, who have not followed the beast, and who will be delivered at the Lord's coming.
Verses 1-2 speak of what is happening in Jerusalem followed by the DOL, which happens in the proceeding verses.
Verses 3-5: The Lord will return, will fight with these nations, and deliver Jewish inhabitants through a valley.
It is a common view among many conservatives that the day of the Lord is the period of the 70th week of Daniel, just before which they place the rapture of the church, and that it covers the whole 7 years and including the Millennium. I believe it refers to the second coming and the events directly following it.
14.1 says, that Day is coming, and it comes with that second coming and the judgment of nations as detailed here.
Joel 3.9-16 corresponds with the gathering of nations for war with the day of the Lord. It corresponds with the winepress Judgment of Revelation 14.19-20 and 6th bowl of Rev 16.12-16.
Verses 6-11: The future of Jerusalem will be its transformation.
The view that sees Jerusalem as Babylon the Great will point out that the future Jerusalem will not be the former. This text reveals a changed Jerusalem. Water will flow from it to the seas. Ezekiel 47 speaks of this river. There will be topographic changes, Jerusalem raised up, Micah 4.1. Ezekiel is said to reveal that it will not be in the same place, and that the future temple will be bigger than the old city. But Zechariah 12 seems to suggest God will destroy the nations who come against her, 12.3, 9. If the old Jerusalem is Babylon the Great, how doe its destruction fit in the timing of events in Zech 14? The events in Zech 14 seem to allow little time for its destruction with respect to the second coming. It would have to be at some point shortly after the splitting of the mount of Olives, because before that, there are inhabitants who will escape. It is also believed there are 2 stages to Babylon’s destruction, which if that is true, its hard to fit it all in. The 7th bowl speaks of its destruction as well as by the 10 kings.
Zechariah 14.11 says no more destruction for Jerusalem, and it will be safely inhabited. 12.6 says it will be inhabited again in her own place. This seems difficult to reconcile with Rev 18.21 that says the great city Babylon the great shall be thrown down and found no more. If the AntiChrist is Jewish, old Jerusalem would make sense, but is he’s Muslim, then maybe Istanbul or Dubai.
I had a debate with some skeptics over the Genesis flood. One complaint was… why did God deal with the world in such a way--why didn't he just remove people? And why allow it to get to such a condition that it needed to be destroyed?
My answer… God created a world in which a measure of free will was figured into it. He allows man to continue in evil, and he determines it's limit. That limit brings Divine judgment. The other answer is that the flood serves as a reminder that there is a limit to evil, and it is an illustration of how it will be when Christ comes again, for his coming will be for similar circumstances as the flood. (And the evil God permits can itself be a cause for people turning to God, and allowing it gives time and opportunity for even evil people to get right with God.)
Connected to that judgment is the hope for those who escape it—those who believe in Christ as Savior from sin.
Verses 1-2: The day of the Lord is coming in connection with the sack of Jerusalem. I believe the draw to Jerusalem of the nations is because it will probably be a central base of operations for the antiChrist. But something makes it a draw of nations, for they will come there for battle. It won't be a safe place for people. It looks like there will be Jews there, maybe in hiding, who have not followed the beast, and who will be delivered at the Lord's coming.
Verses 1-2 speak of what is happening in Jerusalem followed by the DOL, which happens in the proceeding verses.
Verses 3-5: The Lord will return, will fight with these nations, and deliver Jewish inhabitants through a valley.
It is a common view among many conservatives that the day of the Lord is the period of the 70th week of Daniel, just before which they place the rapture of the church, and that it covers the whole 7 years and including the Millennium. I believe it refers to the second coming and the events directly following it.
14.1 says, that Day is coming, and it comes with that second coming and the judgment of nations as detailed here.
Joel 3.9-16 corresponds with the gathering of nations for war with the day of the Lord. It corresponds with the winepress Judgment of Revelation 14.19-20 and 6th bowl of Rev 16.12-16.
Verses 6-11: The future of Jerusalem will be its transformation.
The view that sees Jerusalem as Babylon the Great will point out that the future Jerusalem will not be the former. This text reveals a changed Jerusalem. Water will flow from it to the seas. Ezekiel 47 speaks of this river. There will be topographic changes, Jerusalem raised up, Micah 4.1. Ezekiel is said to reveal that it will not be in the same place, and that the future temple will be bigger than the old city. But Zechariah 12 seems to suggest God will destroy the nations who come against her, 12.3, 9. If the old Jerusalem is Babylon the Great, how doe its destruction fit in the timing of events in Zech 14? The events in Zech 14 seem to allow little time for its destruction with respect to the second coming. It would have to be at some point shortly after the splitting of the mount of Olives, because before that, there are inhabitants who will escape. It is also believed there are 2 stages to Babylon’s destruction, which if that is true, its hard to fit it all in. The 7th bowl speaks of its destruction as well as by the 10 kings.
Zechariah 14.11 says no more destruction for Jerusalem, and it will be safely inhabited. 12.6 says it will be inhabited again in her own place. This seems difficult to reconcile with Rev 18.21 that says the great city Babylon the great shall be thrown down and found no more. If the AntiChrist is Jewish, old Jerusalem would make sense, but is he’s Muslim, then maybe Istanbul or Dubai.
I had a debate with some skeptics over the Genesis flood. One complaint was… why did God deal with the world in such a way--why didn't he just remove people? And why allow it to get to such a condition that it needed to be destroyed?
My answer… God created a world in which a measure of free will was figured into it. He allows man to continue in evil, and he determines it's limit. That limit brings Divine judgment. The other answer is that the flood serves as a reminder that there is a limit to evil, and it is an illustration of how it will be when Christ comes again, for his coming will be for similar circumstances as the flood. (And the evil God permits can itself be a cause for people turning to God, and allowing it gives time and opportunity for even evil people to get right with God.)
Connected to that judgment is the hope for those who escape it—those who believe in Christ as Savior from sin.
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