The Visions, Prophecies, and Burdens of the Prophet Zechariah: The Complete History of Israel and the Gentile nations in Relation to Jesus Christ, the Messiah
Stanley Bruce Anstey
Table of Contents
Introduction
Like Jeremiah and Ezekiel before him, and John the Baptist after him, “Zechariah” was both a priest (Neh. 12:16) and a prophet (Ezra 5:1; 6:14). He was the son of “Berechiah” and the grandson of “Iddo.” He is usually introduced as “the son of Iddo” because (it is assumed) that his father died young and the priesthood fell straight to him from his grandfather.
Zechariah and Haggai were contemporaries; they laboured together to encourage the Jews who had returned from the Babylonish captivity. The themes of their prophecies are slightly different: Haggai’s ministry focused on the building of the house of the Lord, whereas Zechariah’s prophecies focus on the city of Jerusalem and its future blessedness when the Messiah will be received by the people. Zechariah’s prophecies (which began about two months after Haggai’s) are particularly Messianic, touching on both advents of Christ. In fact, he speaks of the Messiah more than any other Minor Prophet.
Zechariah was one of three Minor Prophets (the others being Haggai and Malachi) who were raised up in Jerusalem after the 70 years of captivity. He was sent to unfold the resources of the grace of God to meet the need of the people involved in the work of rebuilding the temple, and thus, to stir them up when they had lost their initial enthusiasm for that work. Zechariah was to fan the sparks of revival dying out in the people, and to encourage them with the bright prospects of a future day when the Lord would intervene on the nation’s behalf. The Lord would deliver them once and for all from their oppressors and reign with glory among them. God would thus strengthen the faith of the remnant who had returned to Jerusalem through the unfolding of His purposes of grace to bless them.
A Brief Division of the Chapters
While Zechariah was a prophet who lived during the Persian period of world dominance in “the times of the Gentiles” (Luke 21:24), some of his prophecies pertain to when the Greeks and the Romans would rule in those future times.
Chapters 1-8—View the people under the rule of the Medo-Persian Empire.
Chapters 9-10—View the people under the rule of the Greek Empire.
Chapters 11-14—View the people under the rule of the Roman Empire.
The book has three main divisions containing: visions, prophecies, and burdens (oracles).
Chapters 1-6 consist of eight visions given to Zechariah which disclose (symbolically) the whole purpose of God to restore and bless Israel and to make Jerusalem the center of His millennial kingdom operations.
Chapters 7-8 address the state of soul necessary to partake in the kingdom blessings outlined in the eight visions. The prophecies in these chapters rebuke the emptiness of the people’s fasts during their captivity and point them to the future when those fasts will be turned into feasts in the kingdom.
Chapters 9-14 contain two prophetic burdens (oracles) that address the Jews’ responsibility in connection with the Lord Jesus Christ. The first burden shows that the anointed King and Messiah of Israel would be rejected by His people at His first Advent (chaps. 9-11). The second burden shows that the same rejected King and Messiah would return in power and glory at His second Advent and would be received by His people, and thereafter, would rule over the world (chaps. 12-14).
The Moral Condition for God’s Blessing—Repentance
Chapter 1:1-6—The Spirit leads Zechariah to begin with an exhortation. After introducing himself as a prophet of the Lord and giving us the date of his inspired prophecies (vs. 1), he immediately establishes the great condition for having God’s blessing when failure has come in among His people. Simply put, there must be a genuine turning to the Lord in repentance. This being the case, Zechariah exhorts the people to that end. He says: “The LORD hath been sore displeased with your fathers. Therefore, say thou unto them, Thus saith the LORD of Hosts; Turn ye unto Me, saith the LORD of Hosts, and I will turn unto you, saith the LORD of Hosts” (vss. 2-3). This opening statement explains why the nation was under Gentile dominion and had been in captivity in Babylon. Their fathers had pursued a course of sin and disobedience, and the Lord’s hand had been stretched out against them in judgment. The good news was that even though Israel had failed, all was not over for the nation. A door was open to them, through repentance, wherein they could still have the Lord’s blessing—if they would turn to Him in sincerity.
In an attempt to have the people learn from previous generations, Zechariah reminds them that “former prophets” had spoken the Lord’s Word to their fathers, but it was to no avail; they wouldn’t listen (vs. 4). He then asks them to consider whether the sin and rebellion of their fathers had profited them. Instead of blessing coming out of it, they had suffered under the chastening of the Lord and had been forced to admit that the Lord’s dealings with them had been just and right—saying: “Like as the LORD of Hosts thought to do unto us, according to our ways, and according to our doings, so hath He dealt with us” (vss. 5-6). This is a principle in God’s governmental dealings which all of God’s people would do well to consider, regardless of the dispensation they might live in. If we neglect to walk in obedience to God’s Word, we will be made to feel the consequences of our ways, and sooner or later, we will be forced to confess, as these fathers did, that we have not profited from our course of disobedience.
Such is the great foundation principle on which Zechariah commences his prophetic mission. Namely, that when failure has come in, the condition for blessing is a wholehearted turning to the Lord in repentance. Zechariah’s prophecies in the following chapters of the book show that “the spirit of grace and of supplications” will be poured out upon the remnant of God’s people in a coming day, and they will genuinely turn to the Lord in repentance (chap. 12:10-14). This will be followed by their cleansing and restoration (chap. 13:1-7). Thus, God’s objective with His people will be reached in their promised blessing.
In conclusion, while Zechariah’s immediate intention was to strengthen and encourage the faith of the remnant in his day, we in our day are given a full picture of God’s purpose to restore Israel and to bless them with the Gentile nations under the public reign of the Lord Jesus Christ, the Messiah of Israel and King of all the earth.
Eight Symbolic Visions
Chapters 1:7–6:15
In a single night, Zechariah saw a series of eight visions, which, interpreted by the angel, described the future blessing of the nation of Israel. These were not dreams; Zechariah was awake when he saw them. The meaning of these visions, if understood properly, would be a tremendous encouragement to the Jews who were building the house of the Lord at that time. All but one vision have the following three features:
A description of things seen.
An inquiry by Zechariah to the angel for the meaning.
An explanation by the angel.
Chapter 1:7-17—Zechariah says: “I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom [low valley]; and behind him were there red horses, speckled [bay], and white. Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will show thee what these be. And the man that stood among the myrtle trees answered and said, These are they whom the LORD hath sent to walk to and fro through the earth. And they answered the Angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest [peace]” (vss. 8-11).
This opening vision indicates that the Lord was taking account of the Gentiles to whom He had committed power to govern the earth in what is called “the times of the Gentiles” (Luke 21:24). This is a period of time when the seat of God’s government in the earth, due to Israel’s failure, has been transferred from the house of David in Jerusalem (1 Chron. 29:23) to the Gentiles (Dan. 2:37-38; 4:17; 5:18). This period of undisputed Gentile world-dominance began with the rule of the Babylonians in 606 B.C. and has continued in succession with the empires of the Medes and Persians, the Greeks, and the Romans (Dan. 2:37-43; 7:1-8). The times of the Gentiles will conclude at the Appearing of Christ with His judgment on the Roman Empire (Dan. 2:34-35, 44-45; Luke 21:25-28). Since the Roman Empire is not in existence today, there must of necessity be a revival of that power. This will occur just after the Rapture (Rev. 6:2). When the Lord appears and judges this world in righteousness after the Great Tribulation, the seat of God’s administration on earth will be transferred back to the house of David, and Christ, the Son of David, will reign supreme (Jer. 3:17).
As to the vision in verse 11, the “man riding upon a red horse” is said to be “the Angel of the LORD.” He is not to be confused with the interpreting angel in verses 9, 13 and 14. The former is a divine Person; the latter is a mere angelic creature. A “horse,” in the prophetic Scriptures, is the symbol of divine energy acting in the government in the earth. The “myrtle trees” in “the low valley” symbolize Israel humbled under the Gentiles. The fact that the Angel stood among the myrtle trees, indicates that even though Israel had failed, and the Gentiles were ruling over them, the Lord still identified Himself with them. The “red, bay, and white horses” behind the Angel of the Lord represent the Gentile empires that were yet to come to power during the times of the Gentiles. They are three because at the time of these visions, the first Gentile empire (Babylon) had been judged and was gone from the scene. It is significant that the colour of the horse on which the Angel of the Lord sat was the same as the red horse behind Him. This indicates that divine energy was acting at that moment through Persian hands. The Lord was in control of that governing power (indicated by the Angel of the Lord sitting on the horse) which ruled over the known world at that time, and was causing them to act favourably on behalf of God’s people.
Just as the Persian kings had mounted messengers who would go at their bidding throughout the empire, so the Angel of the Lord had sent out angelic-like horsemen to reconnoiter the known world of that day (vs. 10). The patrol completed its mission and reported to their Leader (the Angel of the Lord) that the earth sat “still” and was “at rest” (vs. 11). This was a shame. The Gentile nations were at rest in their lands, but Israel was not! This led the Angel of the Lord to intercede for “Jerusalem” and “the cities of Judah” (vs. 12), and the Lord of Hosts replied with “good words, and comforting words” concerning the future blessing of Israel (vs. 13). In this exchange of words, we see divine Persons in communication with one another taking counsel as to Israel’s blessing.
The Present Application of the Vision
The interpreting angel who had been speaking to Zechariah responded by calling him to prophesy those encouraging words to the people. He was to say: “Thus saith the LORD of Hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore, thus saith the LORD; I am returned to Jerusalem with mercies: My house shall be built in it, saith the LORD of Hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the LORD of Hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem” (vss. 14-17). Thus, the Lord gave a promise to the people, through Zechariah, that Israel would be restored. The house of the Lord, Jerusalem, and the cities of Judah would all be rebuilt and blessed of the Lord. To guarantee it, the prophet was to state four times in his message: “Thus saith the LORD of Hosts.” Hence, this promise was not just an idea or a wish of Zechariah, but a word that came directly from the Lord, which they could count on. Needless to say, the remnant of Jews building the house at Jerusalem would have been greatly encouraged by this prophecy.
The End-times Interpretation
The full application of this wonderful promise would be fulfilled in a future day when the Messiah would come and be received by the people. In Zechariah’s day, the Jews who returned from Babylon experienced a partial fulfilment of this promise. It is often the way of God with His people to use a partial deliverance as a foreshadow of a fuller blessing that was coming under the promised Messiah; it would be a means of encouraging His people who were involved in the present work.
To summarize, this first vision shows that the Lord wasn’t sitting by passively without concern for the state of His people who were oppressed by the Gentiles. He had, in fact, taken account of it all and was sore displeased with the Gentiles because they had abused the power that He had given them. The Lord had committed the government of the earth into the hands of the Gentiles and had used them to inflict His chastisements on His rebellious people. But instead of holding that power responsibly before God, the Gentiles used it for their own enrichment and oppressed the people over whom they had been permitted to triumph. This bestirred the Lord to announce, through Zechariah, that His purposes concerning Jerusalem would surely be carried out. The nation of Israel would be rebuilt and greatly blessed of God, and Jerusalem would be the Lord’s center of His administrative operations on earth.
Vision #2—The Four Horns and Four Craftsmen
Chapter 1:18-21—That same night Zechariah saw a second vision which consisted of “four horns.” (Apparently, the animals which these horns were on were obscured from Zechariah’s sight and he saw the horns only.) He inquired as to what they represented, and the interpreting angel said to him: “These are the horns which have scattered Judah, Israel, and Jerusalem” (vs. 19). J. N. Darby said that these horns symbolize great national powers (Synopsis of the Books of the Bible, Loizeaux edition, vol. 2, p. 609). This being the case, they, therefore, would represent the successive world powers that span the times of the Gentiles mentioned in the first vision. These powers not only scattered God’s people, but they “helped forward” their “affliction” when they were scattered (vs. 15).
The Lord then showed Zechariah “four craftsmen.” Zechariah asked: “What come these to do?” And He said: “These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it” (vss. 20-21). The fact that the Lord said that the “craftsmen” are the “horns,” shows that they are referring to the same powers but working in a different capacity. As horns, they dominated and ruled the earth, but as craftsmen, they cast down each other in successive order. Accordingly, the first horn (Babylon) was cast down by the second horn (Medo-Persia); thus, the second horn was also the first craftsman. The second horn was then cast down by the third horn (Greece), which was the second craftsman. In turn, the third horn was cast down by the fourth horn (Rome), which was the third craftsman. And, the fourth horn, when revived in a coming day, will be cast down by the Lord Himself, who would be the fourth Craftsman (Dan. 2:34-35, 44-45; 7:7-12). This will occur when He appears (Luke 21:24-28). At that time, the Lord will bring the times of the Gentiles to a close, and thus, the Gentile dominion over Israel will be over.
The Present Application of the Vision
This second vision of horns answers the question as to how the nation of Israel, small and weak as it was, could ever hope to have deliverance from its powerful Gentile overlords—the Lord Himself would intervene on their behalf and destroy their oppressors. Thus, the first vision promised that the nation of Israel would be restored and blessed of God, and the second vision assured the people that the Lord would deal with every adverse power that would attempt to hinder it. Knowing these things would greatly encourage the Jews who were building at Jerusalem in those days.
The End-times Interpretation
As to the end-times application of this vision, the faithful remnant of persecuted Jews in the time of the Great Tribulation—who will live under the rule of the revived Roman Empire controlled by the Beast—will be encouraged to wait for their deliverance which would be forthcoming. As this vision shows, the fourth Craftsman (the Lord) will come and destroy the fourth horn (the Roman Empire), and thus, deliver the remnant and restore Israel.
Vision #3—The Surveyor With a Measuring Line
Chapter 2:1-13—Zechariah then lifted up his eyes and saw “a man with a measuring line in his hand” (vs. 1). Upon inquiring of the man what he was doing, the surveyor explained that he was going out to measure Jerusalem. He was, presumably, going to check the extent of the city as it once was to see the amount of building the people had to do to restore it (vs. 2). The interpreting “angel” that talked with Zechariah went forth, but “another angel” intervened upon the scene and told him to “run” and “speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: for I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her” (vss. 3-5). Thus, the young man was given a very encouraging word concerning Jerusalem’s future under the blessing of the Lord.
The Present Application of the Vision
In measuring Jerusalem, this surveyor surely couldn’t help but make comparisons between what the city once was, and what the city then was. The problem with this endeavour was that those connected with the testimony of the Lord in those post-captivity days were weak in faith and small in number (chap. 4:10). Dwelling on the grander days of bygone times and comparing them to the present state of things at Jerusalem might very well discourage the people who were already somewhat despondent. The message from the Lord through the angel who intervened, therefore, was not to have the young man look at present circumstances, or at former days, but to look ahead at what was coming for Jerusalem. Having this focus would be encouraging for the people engaged in the work. The prophet was to tell the young man that in a coming day Jerusalem would be like the towns in the countryside without walls; it would have no boundaries. The city would overflow its limits on account of the abundance of divine blessing. Its population and material prosperity would make the city impossible to measure. Jerusalem will have walls and gates in that coming day (Isa. 60:10-11, 18), but they will by no means mark the extent of the city. Moreover, the city will not need fortifications because the Lord will be there, and His presence will be “a wall of fire” round about it. The security of the city will thus be assured. All this would encourage the people.
To emphasize the certainty of the divine blessing that will be upon Jerusalem, the Lord issued a call to the remaining Jews in Babylon to come forth from that land and join in the blessing that would be upon the city: “Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread [scattered] you abroad as the four winds of the heaven, saith the LORD. Deliver thyself, O Zion, that dwellest with the daughter of Babylon” (vss. 6-7). By the hand of the Lord in judgment, they were scattered abroad into Chaldea (the Babylonian Empire), but now they were summoned by the Lord to return to their homeland. There is no record that a second group of Jews returned at that time in response to this call. Ezra and his small group wouldn’t have been the fulfilment of this; they didn’t return until some 68-69 years later (Ezra 7-10).
Thus, the practical purpose of this third vision was to encourage the people to look forward to what God had in store for Jerusalem and not at the past, because the future would be far greater than the past.
The End-times Interpretation
The Lord proceeded to give the specifics as to when this blessing in Jerusalem will be. “For thus saith the LORD of Hosts; After the glory hath He sent Me unto the nations which spoiled you: for he that toucheth you toucheth the apple of His eye. For, behold, I will shake Mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of Hosts hath sent Me” (vss. 8-9). Thus, blessing would overflow in Jerusalem “after the glory” of the Lord’s Appearing, when He would judge the nations that spoiled His people. This would be the Lord’s retribution upon those nations, for whoever touches Israel “toucheth the apple of His eye.” He will “shake” His hand in judgment over them and they will become the spoil of others whom they had ruled over.
The people are encouraged to exult in view of this great prospect: “Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD” (vs. 10). In that day, there will be a mass conversion among the Gentiles. “Many nations shall be joined to the LORD,” and He will own them as His people (vs. 11a). They will not convert to Christianity and become part of the Church of God. The present call of the gospel of God’s grace to share in this special place of blessing will be over then. The full number of elect persons marked out for this destiny will be complete (Rom. 11:25) and the Church will have been taken to heaven (John 14:2-3; 1 Thess. 4:16-17). Rather, these Gentile nations will convert to the Lord as Jehovah, and they will worship Him in the context of Judaism (Psa. 47:9; 86:9; Isa. 56:6; 60:3; Zech. 8:22-23). This means that they will abandon their false religions of Islam, Buddhism, Hinduism, etc.).
In that day, the Lord will dwell in the midst of His people, and He “shall inherit Judah His portion in the holy land, and shall choose Jerusalem again” (vss. 11b-12). His presence with restored Israel will be the source of blessing for the whole earth. In view of the certainty of the coming and subsequent presence of the Lord, the world is told to prepare for it: “Be silent, O all flesh, before the LORD: for He is raised up out of His holy habitation” (vs. 13). The work of rebuilding the house of God at Jerusalem in the prophet’s day was evidence that these things were surely to come to pass. For those who had the faith to see it, the Lord’s presence was already there in Jerusalem and was an earnest of what was to come. This was the burden of Haggai’s prophecies (Hag. 1:13; 2:4).
Similarly, in the Great Tribulation, the Jewish remnant will be encouraged by prophets among them to keep looking ahead to the coming of the Messiah who will bring deliverance and restoration to the nation.
Vision #4—The Cleansing of Joshua
Chapter 3:1-10—The first three visions have set forth God’s purposes in grace to restore Israel and choose Jerusalem as the center of His millennial kingdom operations. This fourth vision shows how God can justifiably bless His people according to His purposes when they are in fact deserving of His judgment. As this fourth vision shows, the Lord will cleanse their moral and spiritual state by putting away their sins through the redemptive work of Christ on the cross. This is set forth symbolically in the cleansing of Joshua, the nation’s high priest.
Zechariah says: “And he showed me Joshua the high priest standing before the Angel of the LORD, and Satan standing at His right hand to resist Him. And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: Is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the Angel” (vss. 1-3). “Joshua” is brought before us, not in his own person, but as representing his people before God. Being clothed in filthy garments, he symbolizes the nation’s sinful state as being unfit for the presence of God. “The Angel of the LORD” standing ready to effect Joshua’s cleansing, reveals God’s intentions for Israel. Angel spelled with a capital ‘A’ indicates that this was none other than Christ pre-incarnate! “Satan” being there at His right hand shows his intention to resist God’s purpose to restore and bless Israel—but that power of evil is rebuked by the greater power of the Lord. (Compare 1 John 4:4.)
The Present Application of the Vision
The sovereign grace and mercy of God had singled out Joshua (i.e., Israel) for blessing, as “a brand plucked out of the fire,” and there was no man or devil that could stop it. It shows that nothing can thwart the purpose of God (Job 42:2). This would greatly encourage the company of workers involved in rebuilding.
The End-times Interpretation
There were two things done for Joshua in his cleansing that have their fulfilment in the end-times; one is negative and the other positive. The first thing was to “take away the filthy garments” from him and cause him to know that his “iniquity” was pardoned (vs. 4a). The fact that the Angel said: “I have caused thine iniquity to pass from thee,” shows that He was no ordinary angel. It was the Lord Himself, for no one but God can forgive sins (Mark 2:7). This points to the believing remnant being brought to an understanding of the atoning work of Christ on the cross and applying it in faith to themselves, whereby their sins are forgiven (Isa. 53:5-6, 10, etc.). The second thing was to “clothe” Joshua with a “change of raiment” (vs. 4b). This points to the many blessings which the Lord will bestow upon the nation. Redeemed Israel will be adorned with “the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels” (Isa. 61:10).
Being intelligent as to what was transpiring, Zechariah added: “Let them set a fair mitre [pure turban] upon his head.” And those ministering to Joshua did so, setting a clean turban on him (vs. 5). This symbolizes the nation being set in a priestly role among the nations as “the Priests of the LORD” and “Ministers of our God” (Isa. 61:6). This was God’s original purpose for Israel (Ex. 19:6), but sadly, it was forfeited by their sin and disobedience. However, when the redeemed remnant of Israel is cleansed and restored to the Lord, as depicted here figuratively in Joshua’s cleansing, they will enter the millennial kingdom age with priestly dignity and glory.
With Joshua being re-established in the privileged place of high priest, the Angel of the LORD “charged” him with certain responsibilities in connection with that office, which the priesthood heretofore had failed in. “If thou wilt walk in My ways, and if thou wilt keep My charge, then thou shalt also judge (govern) My house, and shalt also keep My courts; and I will give thee a place [places] to walk among these that stand by” (vs. 7). Thus, if Joshua proved to be faithful in the office of high priest, unlike Eli (1 Sam. 3:11-14), the Lord would honour him. He would have “a (distinguished) place” among his fellow priests (“these that stand by”), and among his fellow Israelites, who before the world were a nation of priests. In summary, Joshua was fully fitted for the office of the high priest, being:
Cleansed (vs. 4a).
Clothed (vss. 4b-5a).
Crowned (vs. 5b).
Commissioned (vss. 6-7).
Since Joshua represents Israel, we learn from this that the nation, when restored, will be fully fitted for its priestly role in the millennial kingdom of Christ. To demonstrate Joshua’s fitness to perform as a priest (Deut. 17:9-13; 2 Chron. 26:16-21; Mal. 2:7), in verses 8-10, a special revelation was given to him and his fellows concerning the Messiah. “Here now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at [men of portent]: for, behold, I will bring forth My Servant, the Branch. For behold the Stone that I have laid before Joshua; upon one Stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of Hosts, and I will remove the iniquity of that land in one day.” The Messiah is presented here in a threefold way:
As “My Servant”—This refers to His coming to do the will of God and to bless Israel (Isa. 42:1; 49:3-4; 50:10; 52:13; 53:11). This was fulfilled at the first Advent of the Lord Jesus (Acts 3:13, 26; 4:27, 30 – J. N. Darby Trans.).
As “the Branch”—This refers to His genealogical credentials as being the rightful heir to the throne in Israel. The word ‘Branch,’ means “a shoot” or “a sprout,” and points to Christ being of family lineage of king David (Isa. 4:2; 11:1; Jer. 23:5; 33:15; Zech. 3:8). This was also fulfilled at the first Advent of our Lord (Matt. 1:1-16; 2:23).
As “the Stone”—This has to do with His coming to judge the world in righteousness and the establishing of His millennial kingdom (Psa. 118:22; Dan. 2:34-35, 45; Matt. 21:42, 44; Acts 4:11; 1 Peter 2:6). This will be fulfilled at the Lord’s second Advent. The “seven eyes” on the Stone refers to His perfect intelligence, and thus, His ability to administrate the kingdom perfectly according to the mind of God (Zech. 4:10; Rev. 5:6). The “engraving” on the Stone is an allusion to the cutting of precious stones, by which they admit light and display their beauty. In that day, Christ will be displayed in all His kingdom glory and beauty (Isa. 28:16; Zech. 9:16-17). The removing of “the iniquity of the land in one day” is a reference to the fulfilment of the Day of Atonement, whereupon, the sins of the people will be put away through faith in the finished work of Christ on the cross.
The tenth verse points to the ensuing reign of peace in the kingdom age when Christ will reign supreme (Psa. 46:9; 72:6-8; 147:14; Isa. 2:4; 60:18; Hos. 2:18; Mic. 4:3). “Every man his neighbour” sitting “under the vine and under the fig tree” are figures used to signify the fruitfulness, peace, and prosperity that will characterize the kingdom (Mic. 4:4). Thus, in the bringing forth of the Messiah as the Servant, the Branch, and the Stone, we have the whole purpose of God revealed in the judgment and blessing of the earth.
Vision #5—The Gold Lampstand & the Two Olive Trees
Chapter 4:1-14—As the fourth vision has featured Joshua and God’s intentions for him, so this fifth vision features Zerubbabel and God’s intentions for him. The two visions complement each other.
The interpreting angel awoke Zechariah from “sleep.” Perhaps he was exhausted from all that had already transpired that night. (Compare Daniel 10:9.) The angel then asked Zechariah to describe what he saw, and he said: “Behold a candlestick [lampstand] all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: and two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof” (vss. 2-3). What Zechariah saw was the seven-branched lampstand of the tabernacle—but with three significant modifications.
The first difference was that this lampstand had a “bowl” at the top of it which served as a reservoir for storing oil, from which the oil was transported by gravity to its “seven lamps.” The second difference was that this lampstand had “seven pipes” connected to the seven lamps through which the oil flowed. The Hebrew word for the seven pipes is, literally, ‘seven and seven,’ meaning that there were seven conduits going to each of the seven lamps, making a total of 49 conduits in all (vs. 2 – J. N. Darby Translation footnote). The third difference was that this lampstand was flanked by two living “olive trees” which were tapped by “two golden tubes” that gave a continual supply of oil to the bowl (vs. 12). Thus, while the lampstand in the tabernacle had to be filled manually by the priests (Lev. 24:1-4), this lampstand was constructed in such a way that it didn’t require human agency.
Zechariah inquired as to the meaning of what he saw, asking: “What are these, my lord?” (vs. 4) The interpreting angel replied: “Knowest thou not what these be?” (vs. 5)—implying that Zechariah, who was both a priest and a prophet, should have known (Mal. 2:7). Zechariah’s reply: “No, my lord,” indicates that he was willing to take the seat of the learner and be taught as to these things.
The Present Application of the Vision
Before giving the interpretation of the vision, the angel had a special word of encouragement for Zerubbabel, the governor, under whose hand the rebuilding project was being conducted, and for Zechariah the prophet, who had been called to encourage the people in the work. He said: “This is the Word of the LORD unto Zerubbabel, saying, Not by might (military strength), nor by power (human cunning), but by My Spirit, saith the LORD of Hosts” (vs. 6). In this, the angel assured Zerubbabel that the work which was presently going on was not being carried out merely by human means (though the people were engaged in the work), but by the power of the Holy “Spirit,” who was there among them (Hagg. 2:5). Hence, the rebuilding was really a divine work carried out by human agency.
Being that it was a divine movement, the angel warned any would-be adversaries of the work: “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it” (vs. 7). In Scripture, a “mountain” symbolizes a great governmental power. If any such power were to oppose this work of the Lord, Zerubbabel would be energized to rise up and decimate that power. Thus, every obstacle to the work of rebuilding would be removed. Moreover, a promise was made to Zerubbabel that he would indeed complete the work, signified by his placing the “headstone” (or capstone), which is the finishing stone. (Laying the cornerstone marks the beginning of a building project and placing the headstone marks the completion of it.) This would be done with a great celebration of shouts and cheers among the people, crying: “Grace, grace unto it!” Literally, “How lovely it is!”
A message was then given to the prophet Zechariah: “Moreover the Word of the LORD came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of Hosts hath sent Me (the Angel of the LORD) unto you” (vss. 8-9). This word of assurance was given to bolster Zechariah’s confidence in the divine communications he had received from the Angel of the LORD. He would not be able to convincingly encourage the people in the work if he were not sure of its completion himself.
Zerubbabel’s finishing touch would also silence the skeptics who were despising “the day of small things.” The people would “rejoice” when they saw “the plummet (plumb line) in the hand of Zerubbabel” (vs. 10a). It would signify the progress being made in building and would be a great encouragement to them. The “seven” is a reference to “the eyes of the Lord” (chap. 3:9) which “run to and fro through the whole earth.” Thus, the people were reminded that the Lord was omnisciently watching over the project with great interest and care (vs. 10b). Knowing this would also work to encourage the people.
The End-times Interpretation
Eager to know the meaning of the vision of this exceptional lampstand and the two olive trees to which it was attached, Zechariah asked the interpreting angel: “What are these two olive-trees on the right of the lamp-stand and on its left?” His inquiry was repeated twice, with the “second” question being an elaboration on the first—adding that “the two olive-branches” had “two golden tubes” connected to them through which “the golden oil” flowed into the reservoir bowl (vss. 11-12). Having thus far delayed giving Zechariah the interpretation, the angel then came forward with its symbolic significance. But even then, he didn’t address the meaning of the lampstand because Zechariah should have known it. Focusing on the two olive branches, the angel said: “These are the two sons of oil, that stand before the Lord of the whole earth” (vs. 14). The Hebrew literally means, “the two anointed ones,” and refers to the two contemporary incumbents of the offices of king and high priest—Zerubbabel and Joshua. Their responsibility was to direct the nation under God in civil and spiritual matters so that it might be a proper light-bearing witness to the nations. These two representative ministers of God, in their official capacities, pre-figure the Messiah in whom both offices will be combined during the kingdom age (chap. 6:13).
As for the lampstand, as it was originally in the tabernacle, it symbolized Israel’s place among the nations as Jehovah’s light-bearing witness of the one true God. The automated lampstand which Zechariah saw with its modifications, pre-figures the testimony of restored Israel when the nation will be in full fellowship with God and will have received the out-pouring of the Holy Spirit (Isa. 32:15; 44:3; 59:21; Joel 2:28). Light from the original lampstand in the tabernacle depended upon human responsibility; the priests had to fill the lamps daily (Lev. 24:1-4). It is a picture of Israel’s testimony under the old covenant which required legal obedience, but in this they sadly failed (Rom. 2:17-24). In contrast, the lampstand which Zechariah saw did not depend upon human responsibility to give light. As noted, it had a continual supply of oil (a type of the Holy Spirit). This points to the fact that Israel’s witness to the nations in that coming day will not be by legal constraint, but rather, it will be a Spirit-indited testimony produced spontaneously by the power of God working in and through Israel. As such, Israel will be God’s light to the world (Psa. 67:1-2; Isa. 60:1, etc.).
Vision #6—The Flying Scroll
Chapter 5:1-4—The three remaining visions are of a different character. As we have seen, the preceding visions have had to do with comfort and encouragement regarding Israel’s restoration and blessing, but these final three have to do with judgment. There is, therefore, no practical application included in these visions.
“Then I turned, and lifted up mine eyes, and looked, and behold a flying roll” (vs. 1). Zechariah saw an enormous scroll floating in the air which measured “twenty cubits” (30 feet) in length and “ten cubits” (15 feet) in width (vs. 2). The scroll was not rolled up, but it was spread out like a large sheet so that the writing on both sides of it could be read. This, coincidentally, is the exact measurement of Solomon’s porch in the temple (1 Kings 6:3).
The End-times Interpretation
Since Solomon’s reign pre-figures the millennial reign of Christ, it suggests that the judgment mentioned here in connection with this flying roll, will be something executed during Christ’s millennial kingdom.
Without waiting for Zechariah to ask what the scroll signified, the angel explained: “This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it. I will bring it forth, saith the LORD of Hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof” (vss. 3-4). This refers to the Lord’s kingdom judgment which will be executed on a daily basis throughout the Millennium. It is also mentioned in Psalm 101:8: “Every morning will I destroy all the wicked of the land: to cut off all workers of iniquity from the city of Jehovah.” And, in Zephaniah 3:5: “Every morning [morning by morning] doth He bring His judgment to light, it [He] faileth not.”
This judgment will be in exercise after the Lord has executed all of His warrior-judgments—both upon the nations in the West (the Beast) and the nations from the northeast (the King of the North and his Arab confederacy, and the confederacy under Gog), and after the sessional judgment of Matthew 25:31-46. At that time, the Lord will establish the kingdom in which He will reign in righteousness. Thus, He will cleanse His kingdom daily of all who practice evil by this judgment symbolized in the flying scroll. Those without faith will be permitted to dwell in the kingdom (Psa. 18:44; 66:3; 68:30; 81:15 – “yield feigned obedience”), but if, and when, they commit sinful acts, they will be cut off in judgment. Some expositors suggest that the things written on both sides of the scroll are probably the curses in the Law against unrighteous living. The examples given by the angel of “swearing falsely” and “stealing” are violations of the 3rd and 8th commandments, but they are not the only sins that will be judged.
Vision #7—The Woman in an Ephah Basket
Chapter 5:5-11—The angel then directed Zechariah’s attention to an object going by, and seeing it, Zechariah asked what it was. The angel replied: “This is an ephah (a large commercial measuring basket) that goeth forth,” adding: “This is their iniquity through all the earth” (vss. 5-6). The angel then showed Zechariah why it symbolized something evil. “There was lifted up a round plate of lead” on the “mouth” of the ephah (the lid), which was a “talent” in weight, and behold there was a “woman” sitting in the ephah! The angel immediately pronounced—“This is Wickedness.” The word is capitalized (J. N. Darby Trans.) to indicate that she was Wickedness personified. Evidently, the woman tried to make an escape, but the angel seized hold of her and threw her back into the ephah, and slammed the lid shut (vss. 7-8). Zechariah then lifted up his eyes to see “two women, and the wind was in their wings; for they had wings like the wings of a stork; and they lifted up the ephah between the earth and the heaven” (vs. 9). He asked the angel: “Whither do these carry the ephah? And the angel said: “To build it a house in the land of Shinar; and it shall be established, and set there upon its own base” (vss. 10-11).
The question is: “What kind of wickedness does this woman in the ephah signify?” Undoubtably, it is the religious evil of idolatry. Compare Matthew 13:33; Revelation 2:20; 17:3-5. The “two women” who carried the ephah away, who were blown along by the wind, signify the complete removal of idolatry from the earth by the judgment of God. In Scripture, “the wind” often signifies judgment (Num. 11:31-33; Job 27:20-22; 30:22; Isa. 41:16; 64:6; Rev. 7:1). Thus, idolatrous evil will be taken back to its source in Babylon (Gen. 10:9-10; 11:1-9) to be judged in its very root. W. Kelly said: “The meaning of the sign I take to be that idolatrous wickedness is here seen caught and shut up as it were by the leaden weight, and presently afterwards (verses 9-11) transported rapidly to the mother source of idols—the land of Shinar—that it might be set there in its congenial haunt ... .From Shinar religious corruption came, and thither it must go, forcibly and swiftly carried off; such is the measure of judgment meted by Jehovah” (Lectures on the Minor Prophets, p. 457).
The End-times Interpretation
This vision, therefore, teaches us that all spiritual wickedness and false religion will be abolished from the kingdom of Israel’s Messiah—the Lord Jesus Christ. This means that Buddhism, Hinduism, Islam, etc., will all be gone from the earth forever.
Vision #8—The Four Chariots
Chapter 6:1-8—The final vision Zechariah saw was of “four chariots from between two mountains; and the mountains were mountains of brass [copper]. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grisled, strong horses” (vss. 1-3).
The End-times Interpretation
Many expositors take these mountains to be Zion and Moriah—the two key mountains in Jerusalem in the Messianic kingdom. They signify the political and religious centers of administration in that coming day. As noted previously, “mountains,” in Scripture, signify established governmental powers on earth. In this case, they represent the two arms of Messianic government. The mountains being of “brass” point to the fact that the kingdom will be administrated on the unbending principles of divine righteousness.
Upon seeing the “four chariots” drawn by horses of various colours, emerge from between the two mountains, Zechariah inquired as to what they represented (vss. 2-4). The angel answered: “These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth” (vs. 5). Thus, the chariots signify the divine agencies which God will use to rule the world according to the principles of government that will go forth from Mount Zion and Mount Moriah. The number “four,” in Scripture, represents what is universal; thus, the rule of the Messianic kingdom will extend throughout “all the earth” (Psa. 72:8; Zech. 14:9). These agents will go forth from the presence of the Lord in different directions to patrol the earth and to enforce righteousness in the kingdom (vss. 6-8). The fact that “chariots” are used to symbolize this reign in righteousness shows that the government of the earth in that day will be maintained through force (judgment) and that Christ will “rule all nations with a rod of iron” (Rev. 12:5; 2:27; 19:15; Psa. 2:9).
The various coloured horses seem to correspond with the horses in the first vision, which represent the four Gentile powers that reigned consecutively during the times of the Gentiles. The “black” horses going to the north would be the Chaldean (Babylonian) Empire, and the “white” horses would be the Greek Empire. (According to the KJV, the chariot drawn by white horses followed the black horses to the north, but the Hebrew passage is literally: “went forth to the land which was behind them.” This can be better understood when we realize that the eastern way of reckoning the points of the compass is to face the rising of the sun. Thus, “behind” them would be the west. Some translations, therefore, render the passage “toward the west.”) The “grisled and bay” horses would be the Roman Empire. The “red” horses which are mentioned as being “first” (vs. 2) are not sent in any direction because they signify the Medo-Persian Empire which was in power at the time of Zechariah’s prophecies. The fact that the chariots go out in the direction of the lands where these kingdoms ruled (and will yet rule) indicates that the Messianic kingdom of Christ will extend over all of the combined territories which they occupied. Truly His dominion will be “from sea to sea” (Psa. 72:8).
The Coronation of Joshua
Chapter 6:9-15—Putting the salient points of each of these eight visions together, we get a composite picture of God’s purpose to restore and bless Israel. There remains one thing left to complete the prophetic picture in these visions. The Messiah needs to be crowned in His rightful place as God’s King-Priest and set over the whole scene as the Sovereign Ruler of all. This is brought before us now by way of type in the crowning of Joshua; it acts as a fitting conclusion and summation to the fore-going visions.
The Word of the Lord came to Zechariah saying, “Take gifts of them of the captivity, of Heldai, of Tobijah, and of Jedaiah, and come thou the same day, and enter into the house of Josiah the son Zephaniah, whither they are come from Babylon; yea take silver and gold, and make crowns [a tiara], and set them upon the head of Joshua the son of Jehozadak, the high priest” (vss. 10-11). (A “tiara” is an elaborate crown with many tiers.) Hearing this command, Joshua and the people must have been bewildered. Why would the Lord tell Zechariah to put the royal crown, which belonged exclusively to the house of David, upon the high priest? It would be merging the two offices, which was something that God heretofore had always kept separate. In fact, when someone tried to function in both offices, he was struck with leprosy in his forehead! (2 Chron. 26:16-21)
However, this was not a violation of the Levitical order, nor was it intended to indicate that the royal office (which belonged to Zerubbabel) was being given to Joshua. It was a symbolic act by which Joshua would represent “the Branch” (the Messiah). Upon setting the tiara on Joshua’s head, Zechariah was to pronounce to him in the audience of all: “Behold the Man whose name is the Branch; and He shall grow up out of His place, and He shall build the temple of the LORD: even He shall build the temple of the LORD; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne: and the counsel of peace shall be between them both” (vss. 12-13). This was clearly a symbolic action, for all knew that Joshua wasn’t personally a son of David. It was a promise that pointed forward to the coming of the Messiah who would build the millennial temple in which He would be both Priest and King. This was a priesthood after “the order of Melchisedec” in which both offices were united in one Man (Gen. 14:18-20; Psa. 110:4; Heb. 5:10; 6:20; 7:11-21). Joshua’s coronation was a promise of the future fulfilment in the Messiah.
The crown was then taken off Joshua and given to the men who had brought the silver and gold to make it, and they were to lay it up as “a memorial in the temple of the LORD” when the house was finished (vs. 14). It would act as a guarantee that the present work of re-building would be completed (Ezra 6:15), and a promise that the future millennial temple would be built by the Messiah when He appeared. He would unite both Jew and Gentile (“they that are far off”) together in the construction of it (vs. 15a)—as Solomon did in the building of the first temple (1 Kings 5). See also: Isaiah 60:5, 9, 11; 61:6; and Haggai 2:7-8.
The scene closes with a conditional promise of the peoples’ participation in the blessings of the Messiah’s kingdom: “This shall come to pass, if ye will diligently obey the voice of the Lord your God” (vs. 15b). This does not mean that the fulfilment of the prophecy was conditioned upon their obedience, or upon any other human factor, for it is a thing that was settled in God’s unchangeable purpose. It is the peoples’ participation in that sure thing that was dependent upon their personal faith and obedience. If they showed reality, expressed in genuine obedience, they could be part of it.
The Question Concerning the Fasts
Chapters 7–8
The events in chapters 7-8 took place about two years after the eight visions in chapters 1-6, but they are morally connected, for they address the state of soul that must be found in the people in order to partake of the kingdom blessings described in the visions. This is given to us in the historical backdrop of the fasts the Jews imposed upon themselves when they were in captivity.
The Four Fasts
For seventy years (the duration of the Babylonian captivity) the people had been fasting in the 4th, 5th, 7th, and 10th months, mourning the destruction of Jerusalem and the temple (chap. 8:19). Each of the fasts marked a different thing that had occurred at the fall of Jerusalem. Given in the order in which they happened historically, they are:
The fast of the 10th month memorialized the commencement of the siege of Jerusalem (2 Kings 25:1).
The fast of the 4th month commemorated the breaching of the walls of Jerusalem by which the Babylonians entered the city (2 Kings 25:3-4; Jer. 39:2; Zeph. 1:10-11).
The fast of the 5th month marked the destruction of the temple (2 Kings 25:8-9).
The fast of the 7th month marked the anniversary of the murder of Gedaliah (2 Kings 25:22-26).
These were self-imposed fasts which the Jews elected to observe on their own volition during their captivity in Babylon. Even though they were not instituted by God, they were, nevertheless, real fasts to God.
With the rebuilding going on as it was, and also given the fact that the people were soon to have a temple again, the question arose as to whether these fasts should be continued. Those of the city of “Bethel” sent a delegation to Jerusalem to make inquiry as to this (vss. 1-2). (The KJV says, “the house of God”—the literal meaning of the word “Bethel.” This could mislead the reader to think that the text is referring to the temple, but all critical translations render it “Bethel.”) The men from Bethel came to “the house of the LORD” (the temple at Jerusalem) and asked the priests: “Should I weep in the fifth month, separating myself, as I have done these so many years?” (vs. 3) The expression “these so many years” reveals the people’s weariness of those ritualistic ceremonies and their raising of the question implied a desire to discontinue them.
Four Prophetic Messages
In answer to their inquiry, Zechariah received four short messages he was to deliver to the people. These are marked in the passage by his stating that “the Word of the LORD” came unto him (chaps. 7:4, 7:8; 8:1; 8:18).
An Exposure of the State of the People
(chap. 7:4-7)
The first message was one of rebuke, exposing the empty formalism in their fasts. The people had probably commenced genuinely years earlier, but sadly, as time went on, their fasts had deteriorated into mere rituals. To search the people’s hearts as to this, Zechariah questioned them in the Word of the LORD: “When ye fasted and mourned in the fifth and seventh month (the two major fasts) even those seventy years, did ye at all fast unto Me, even to Me? And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?” (vss. 5-6) Thus, it was put to them frankly: Was there any spirituality to those fasts, or were they just being carried out as a dead formality? Zechariah then advised them to heed the words of “the former prophets” who had addressed this issue with the people long ago (vs. 7a). Their general message from the Lord was that God wanted reality from His people, not mere ritual. Hence, the word that Zechariah had for them was really just a repeat of “the words” of those earlier prophets; his message was nothing new. He reminded them that when there was right motivation and proper spiritual attitude among the people in those earlier days, blessing flowed over the nation abundantly. Jerusalem and the surrounding cities of Judah prospered and were peacefully inhabited (vs. 7b).
A Call to Repentance
(chap. 7:8-14)
The second message addressed the need for bringing forth fruits that proved their sincerity. As mentioned, God wanted inner reality rather than external formalism. If the mourning in their fasts was real, it would evidence itself in their conduct. There would be a change in their walk and ways that showed that they feared God; but this was sadly missing. Accordingly, Zechariah exhorted the people: “Execute true judgment, and show mercy and compassions every man to his brother: and oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart” (vss. 9-10).
Zechariah then warned them that they were in danger of making the same mistake the nation had made years earlier, which led to their exile—failure to obey the Word of God. He pointed to the former generation, that they might learn a lesson from them. They had “refused to hearken” to the Lord and had incurred His wrath. Three figures are used by the prophet to emphasize this: Firstly, they “pulled away the shoulder” (vs. 11a). This is taken from the conduct of an ox refusing the yoke. Secondly, they “stopped their ears” (vs. 11b). This refers to putting their fingers in their ears so they that they wouldn’t hear what was being said to them. Thirdly, they “made their hearts as an adamant stone” (vs. 12a). This is a stone that has been specially hardened so that it can cut other stones. As mentioned, this outright rebellion drew forth “great wrath from the LORD of Hosts” (vs. 12b) and resulted in His refusing to hear them when they cried for His help when attacked by the Chaldeans (vs. 13). He allowed them to be delivered into their hand, and “scattered them with a whirlwind among all the nations” and desolated their “pleasant land” (vs. 14). The point here was that the very same thing could well happen to them if they disregarded the Word of the Lord as the former generation had.
A Promise of Full Restoration
(chap. 8:1-17)
Chapter 8 is a continuation of the Lord’s reply to the inquiry regarding the fasts (see verse 19). The prophetic messages in chapter 7 were negative in content; nonetheless, they were important and necessary. In contrast to that, the prophetic messages in chapter 8 are positive and encouraging. Viewed together, there is a progressive moral order in the four messages. Simply put, if what is addressed in chapter 7 were heeded, the people could expect to have the blessedness described in chapter 8.
The salient point in this third prophetic message is that the people’s present partial restoration was the harbinger of their eventual full restoration. All the people needed was the faith to believe the Word of the LORD given through the prophet concerning its certainty. This is emphasized in the expression: “Saith the LORD of Hosts”—used no less than 14 times in this chapter!
Zechariah began by affirming the Lord’s zeal regarding the restoration and ultimate blessing of Zion. He declared: “I am jealous for Zion with great jealousy, and I am jealous for her with great fury” (vs. 2). He greatly desired Zion’s blessing, even more than the people did, and He assured them that a full restoration would result in the fact that He had already “returned unto Zion” and was dwelling there in “the midst of Jerusalem” (vs. 3a). This was not in the sense of having the Messiah present with them bodily, but in Spirit (Hag. 2:5). The outward sign of the Lord’s presence in the Shekinah glory cloud was not there, but He was. The Shekinah glory as seen visibly over the temple was something that awaited the nation’s full restoration when the Messiah would be there (Ezek. 43:4-5). The Lord’s presence with the people in Spirit, in those times of partial restoration, was something that both Zechariah and Haggai emphasized (Hag. 1:13; 2:4).
To further encourage the people, the Lord gave a series of promises (through the prophet) which guaranteed that there would be a full and final restoration forthcoming. It was something they could look forward to with confidence. In that day, the city of Jerusalem would have three new epitaphs denoting her millennial kingdom significance (vs. 3b):
“A city of truth”—the place to go to learn about the Lord (Isa. 2:2-3).
“The mountain of the LORD”—the place to go to worship the Lord (Psa. 122:1-4; Zech. 14:16).
“The holy mountain”—the place from which the Lord will judge the world in righteousness (Isa. 32:1).
The Spirit of God then led the prophet to describe the social conditions of Jerusalem in the future day. The city would be secure and safe from all enemy attacks and populated abundantly. Senior citizens and children alike will feel free to roam the streets without fear. “There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof” (vss. 4-5). That old people will use canes in the Millennium shows that the process of aging will still be felt, but it will be greatly slowed. Death will not overtake the righteous, for a man’s life will be “as the days of a tree” (Isa. 65:22). People will live on earth for the duration of the Millennium, due to “the bondage of corruption” being lifted from the creation (Rom. 8:20-22).
To the little remnant of Jews who were there in Jerusalem building at that time, this was hard to believe. Thus, the Lord reasoned with them: “If it be marvellous (difficult to believe) in the eyes of the remnant of this people in these days, should it also be marvellous in Mine eyes? Saith the LORD of Hosts” (vs. 6). Not so! It wasn’t difficult for the Lord to think of, or to bring to pass, for He had been looking for that day of blessing all along. The Lord went on to explain how He would do it: “Behold, I will save My people from the east country, and from the west country; and I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness” (vss. 7-8). The Lord promised to effect a worldwide in-gathering of Israelites whereby the rest of the nation (who are righteous) would be gathered back into the land. This will be done by the Lord sending out His angels (Matt. 24:31) who will stir up the Gentile nations to assist them in their return to their homeland (Isa. 14:1-2; 49:22-23; 60:9-10).
Encouragements Amid the Hardships Connected With the Present Partial Restoration
Since this was a sure thing vouchsafed by the Word of the Lord, the prophet turned to give a practical exhortation to the people from the Lord. They were to “let” their “hands be strong” and put their energy into completing the rebuilding of the temple (vs. 9). Before they started working on the temple, there had been much “affliction [distress]” which the people had to endure. There was widespread unemployment and violence in the streets, and the Lord had allowed it to arrest their attention (vs. 10). But now the Lord promised to give them good days wherein they could turn their energies toward building without fear of being molested. There would be a time of peace and prosperity in the land (vss. 11-12) and they would no longer be a “curse” among the heathen, but rather, a “blessing” (vs. 13). Just as surely as the Lord had promised calamity upon them when they were disobedient in their pre-exilic days, so now He promised to “do good” to them in these days of restoration (vss. 14-15). This they could be assured of if they showed that they truly feared God by ridding themselves of all falsehood, dishonesty, and evil from their dealings with one another (vss. 16-17).
The Prospect of Feasting & Rejoicing
(chap. 8:18-23)
In the fourth prophetic message, the Lord (through the prophet) addressed the inquiry that the delegates from Bethel had regarding the fasts. He said: “The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace” (vs. 19). The Lord’s response might seem vague and evasive, but His answer was simply that the “fasts” should continue until they turn into “feasts.” This would not be until the Messiah had come and the nation was fully restored. Since at that time their restoration was very incomplete, it was no time for them to quit fasting. The people should, therefore, continue them with all sincerity until the Messiah established His kingdom. By giving an indirect answer, as the Lord did, He avoided making it a legal command, leaving it a matter for the hearts and consciences of the people, for those fasts were not part of the Mosaic Law.
Not only will Israel partake in the blessedness of the Messianic kingdom, but the Gentile nations will have a place in it too (Psa. 47:9; Isa. 55:1-5; 56:6-7; Zech. 2:11). Gentiles from every point on earth will come to Jerusalem to “pray” before the Lord. “Yet again shall there come peoples (Gentiles), and the inhabitants of many (Gentile cities; and the inhabitants of one city shall go to another, saying, Let us go speedily to supplicate Jehovah, and to seek Jehovah of hosts: I will go also. And many peoples and strong nations shall come to seek Jehovah of hosts in Jerusalem, and to supplicate Jehovah” (vss. 20-22). In that day, the Jews will be God’s channel of blessing to the world (Isa. 60:1-5). They will be famous among men on earth (Isa. 61:9), which is an incredible contrast to how they are viewed today (Psa. 44:13-14). People will know that God is with the Jews and that they are His people. As a result, the Gentiles will court the favour of the Jews and will gladly worship their God—Jehovah. “In those days shall ten men shall take hold, out of all languages of the nations, shall even take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you” (vs. 23). “Ten men” from all the “nations, and kindreds, and people, and tongues” (Rev. 7:9) going to Jerusalem with the Jews, refers to a representation of the various Gentile nations sending an ambassage to the holy city to show their allegiance to Israel’s God. Likewise, “incense shall be offered” to the Lord in every country on earth to show the respect they will have for Jehovah (Mal. 1:11).
Two Prophetic Burdens
Chapters 9–14
The final division of the book consists of two prophetic “burdens” (oracles) concerning the Messiah, the Lord Jesus Christ. The first burden has to do with the Jews’ guilt in their rejection of Him at His first Advent (chaps. 9-11) and the second has to do with their repentance and reception of Him at His second Advent (chaps. 12-14).
The Jews' Rejection of Their Messiah
Chapters 9-11
The Conquests of Alexander the Great
Chap. 9:1-8—Zechariah, who lived during the reign of the Medes and the Persians, prophesied here of the sudden rise of Alexander the Great and the Greek Empire which would succeed the Persian Empire in world dominance. In these verses, the prophet lists a number of Alexander’s conquests. Though these conquests were still in the future when Zechariah gave this prophecy, we are not aware of these things having any end-time application.
“The burden of the Word of the LORD in the land of Hadrach and Damascus” (vs. 1) should read, “concerning,” rather than “in” (E. Dennett, Zechariah the Prophet, p. 101). Zechariah was not in Hadrach when he received this divine communication. Alexander’s overthrow of the cities listed here was really the judgment of the Lord. Alexander was merely the Lord’s instrument, as verse 4 indicates. The KJV renders verse 1 as though the eyes of men and the tribes Israel were “toward the LORD,” but really, the verse should read the other way around—“for Jehovah hath an eye upon men (the Gentiles), and upon all the tribes of Israel.” This means that He sees all and takes account of all, and thus, executes judgment and dispenses blessing accordingly.
Following Alexander’s famous rout of the Persian army at Issus in 333 B.C., he proceeded to subjugate Syria, Phoenicia, and Philistia, as recorded in this prophecy. “Hadrach,” “Damascus,” and “Hamath” were the principle cities of Syria. Their overthrow speaks of the subjugation of that kingdom (vss. 1-2a). Likewise, “Tyrus,” and “Zidon” were the principle cities of Phoenicia, and their defeat signaled the judgment of that Lebanese kingdom (vs. 2b-4). Again, “Ashkelon,” “Gaza,” “Ekron,” and “Ashdod,” were the chief cities of Philistia, and their destruction points to the subjugation of that kingdom (vss. 5-7).
Having conquered the above nine cities, Alexander stretched out his hand against Jerusalem. However, the Lord was there, and He protected it from being assaulted. Zechariah mentions this in verse 8, stating: “I will encamp about Mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen [it] with mine eyes.” According to the historian Josephus, when Alexander came to Jerusalem, he demanded the payment of tribute which the Jews customarily paid to the Persians, but the high priest (Jaddua) wouldn’t break his agreement with the Persians and refused. In the night, God appeared to the high priest in a dream, telling him to go out to Alexander wearing his garments of glory and beauty (Ex. 28) with the other priests dressed in their white robes. Encouraged by the dream, they threw open the gates of the city the next morning, and the high priest clad in his priestly robes with the other priests in his train, went out to Alexander. When Alexander saw the procession, he fell on his face and worshipped! When asked by his men the reason for his obeisance, he said that he had seen the very same procession of priests in a dream! He was so impressed that he accepted the event as divinely-given and spared the Jews, both on his way down into Egypt and on his way back, as the prophecy indicates.
The First Advent of the Messiah in Roman Times
The prophecy then steps forward in time to the coming of Christ (His first Advent) when the Romans ruled the earth. Zion is called upon to welcome with exultation her King: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass” (vs. 9). All four of the New Testament Evangelists speak of this prophecy as being fulfilled in the Lord’s so-called “Triumphal Entry” into Jerusalem, when He formally presented Himself to the nation as their King (Matt. 21:1-9; Mark 11:1-10; Luke 19:28-38; John 12:12-15). He came to them in “lowly” grace (Matt. 11:29; 2 Cor. 10:1; Phil. 2:5-8), but sadly, they saw “no beauty” in Him (Isa. 53:2). Jerusalem rejoiced, but it was for a fleeting moment; soon, the people’s adulation turned to cries for His death! It is significant that the words, “having salvation,” are not quoted by any of the Evangelists, because, though He had salvation for them, they wouldn’t get it at that time on account of their rejection of Him.
The Lord’s Promise to Deliver and Restore the Nation
Chapters 9:10–10:12 give the Lord’s promise to restore and bless the nation of Israel—if the people received Him. He would deliver them from their subjugation under the rule of the Gentiles (the Romans) by judging those powers and establishing world peace. “And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle-bow shall be cut off: and He shall speak peace unto the heathen [nations]: and His dominion shall be from sea even to sea, and from the river (Euphrates) even to the ends of the earth” (vs. 10). The prophet’s use of “and,” at the beginning of this quote, connects this promise with the fore-going—the Lord’s first coming. Thus, what is before us in this next series of verses concerning the deliverance and restoration of the nation would have occurred at that time, had they received Him as their Messiah.
“Ephraim,” in this verse, is not referring to the ten tribes as it usually does in the writings of the Prophets, but to the northern region of the land where the ten tribes once dwelt—Samaria, Galilee, etc. The ten tribes were not in the land at the time of the Lord’s first Advent. (See J. N. Darby, Collected Writings, vol. 5, p. 210; Letters, vol. 3, p. 359.) Thus, the Lord would rid the land of its oppressors and make it safe to dwell in. He would honour His “covenant” with His people and bring them out of their bondage to the Gentiles (vss. 11-12). They were “prisoners of hope” in a “pit wherein is no water.” Under subjection to the Gentiles in a dry existence (spiritually), they waited in hope for their Messiah to come and deliver them. The exhortation to them was to turn to “the stronghold” (the Lord Himself) and He would bless them with a “double” portion in their land (Isa. 61:7).
Moreover, the Lord would restore the two parts of the nation—“Judah” (the southern kingdom) and “Ephraim” (the northern kingdom)—which at the time of the Lord’s first advent had been apart for 1000 years. Being restored as such, the Lord would use Israel to enforce righteousness in the earth, as God had originally planned for them (Jer. 51:20-22; Mic. 5:5-9). He would help them miraculously in this work (vss. 13-16). (There is an allusion here to the “exploits” of the Maccabees – 175-163 B.C. See also Daniel 11:32-33.) The grand result would be that the Lord would be glorified, and His “goodness” and “beauty” would be manifest throughout the earth (vs. 17).
In chapter 10, the prophet continues to speak of what the nation would have if the Lord were to be received as their Messiah. In being restored to Him, they could expect to have Him look after all their temporal needs. They could go to Him in prayer and He would supply their needs. The prophet proceeded to give a practical example: “Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds [lightnings], and give them showers of rain, to every one grass in the field” (vs. 1). In that day, they would know the worthlessness of praying to “idols,” and thus, would not be tempted to turn to them for help (vs. 2a).
The mass of the nation at the time of the Lord’s first visitation had “gone away as a flock” and were “in distress because there was no shepherd” to lead them in the way of righteousness (vs. 2b). This grieved the Lord deeply (Matt. 9:36) and He promised that He would deal with the leaders of the nation (the unbelieving chief priests, scribes, elders, etc.) who were responsible for the disarray. “Mine anger is kindled against the shepherds, and I will punish the he-goats; for Jehovah of Hosts visiteth His flock, the house of Judah, and maketh them as His majestic horse in the battle” (vs. 3). Thus, the great Shepherd had come to His shepherdless people, and if received by them, He would convert them into a useful instrument in His hand through which He would rule the nations of the world (Psa. 2:9; Rev. 2:27; 12:5; 19:15).
Thus, the Lord was everything that they needed in their Messiah. The prophet mentions four things in particular: “From him (Judah) shall come forth the Cornerstone, from him (Judah) the Nail, from him (Judah) the Battle Bow, from him (Judah) every Exactor [Ruler] together” (vs. 4).
As a “Cornerstone”—He would be a stable influence upon the nation.
As a “Nail” (that holds household utensils)—He would be One on whom they could depend.
As a “Battle Bow”—He would be victorious over their enemies.
As an “Exactor [Ruler]”—He would be trustworthy to follow.
Under the Lord’s reign, the nation of Israel would be “as mighty men, which tread down their enemies in the mire of the streets in the battle; and they shall fight, because the LORD is with them, and the (enemy) riders on horses shall be confounded [put to shame]” (vs. 5). Thus, they would be all that God intended them to be as “the head, and not the tail” of the nations (Deut. 28:13).
In the latter part of chapter 10, the Lord enlarges upon His promise to effect a return of the ten scattered tribes and to have them restored to happy relations with the two tribes (the Jews). “I will strengthen the house of Judah (the two tribes), and I will save the house of Joseph (the ten tribes), and I will bring them again to place them; for I [will] have mercy upon them; and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them. And they of Ephraim (the ten tribes) shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD” (vss. 6-7). Thus, the nation (all twelve tribes) would be happily restored.
The Lord then explains how He would work in the dispersed tribes of Israel to bring them back to Himself and to their land. He says: “I will hiss [whistle] for them, and gather them; for I have redeemed them: and they shall increase as they have increased. And I will sow [in] them among the peoples (the Gentiles) and they shall remember Me in far countries; and they shall live with their children and return” (vss. 8-9). Thus, the Lord would initiate a spiritual work in their souls whereby they would hear His voice calling them (John 10:3-4, 27). He would do this by sowing the precious seed of His Word (Luke 8:11) in their hearts by the Spirit, and they would be born anew (Ezek. 36:25-27). As a result, their thoughts would be turned toward the Lord and they would “remember” Him in the “far countries” to which they have been scattered. “They shall live (possessing divine life) with their children, and turn again” (Ezek. 37:5-6, 9, 14).
In gathering the ten tribes of Israel, the Lord promised that He would remove every obstacle that would hinder their restoration. He would go before them and clear the way for them to come back. “And He shall pass through the sea with [of] affliction, and shall smite the waves [billows] in the sea, and all the deeps of the river [Nile] shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away” (vss. 10-11). When the kingdom of Christ would be established, the redeemed remnant of the twelve tribes of Israel would have the distinguished privilege of walking “up and down” through the earth in the Lord’s name (vs. 12). They would be famous among men (Isa. 61:9).
Sadly, all of the above blessings were forfeited by that generation of Jews through their refusal to receive the Lord Jesus Christ for who He truly was—the Son of God and King of Israel. The blindness of their unbelief led them to make the most dreadful mistake in the history of mankind—they crucified their King and Messiah who had come to save them!
The Destruction of Judah and Jerusalem by the Roman Army
In chapter 11, the prophet turns to describe a frightening desolation of the land of Israel by an invading army under the figure of a massive forest “fire.” What army is this, and why would God allow it to come in and devastate the holy land? It could be none other than the Roman army under Titus (A.D. 66-70). F. A. Tatford quotes Smith as to this, stating: “A ruthless army, who knows no pity, who delights in destruction, murder, and oppression, is advancing against Judah and Jerusalem. As the vultures gather from afar around the carcass, so the enemy forces are seen gathering about Jerusalem. Since the context refers to the days of the Messiah [His first Advent] (vs. 12), the reference is to the siege and destruction of Jerusalem and devastation of the entire land by the armies of Rome in A.D. 70” (Zechariah—the Prophet of the Myrtle Grove, p. 128). M. F. Unger says that it is “the impending devastation of the land due to the rejection of the Good Shepherd” (Unger’s Commentary on the Old Testament, vol. 2, p. 2028).
The fire is viewed as raging unchecked as it moves through the land from the north to the south. It would take down the “cedars,” the “fir [cypress] tree,” and the “oaks” in the land. Trees are a figure of men in Scripture (Psa. 1:3; 37:35; 92:12-13; Isa. 7:2; 65:22; Amos 2:9; Matt. 7:15-20, Mark 8:24, etc.), and hence, the population would be decimated. The fire would begin in “Lebanon,” and then sweep southward to the grassy plains of “Bashan,” where the shepherds tended their flocks. It would continue southward to the lower “Jordan” valley, devastating that area too. In the end, Judah and Jerusalem would be decimated and the temple destroyed (Matt. 24:2).
The Cause of the Judgment—the Rejection of the Messiah-Shepherd
Verses 4-17 furnish us with an explanation of the cause of the frightful devastation by the Romans in verses 1-3. It is the direct consequence of the heinous crime committed by the Jews of rejecting and crucifying the Messiah—the Lord Jesus Christ. Hence, it is God’s judgment upon the guilty nation (Matt. 22:1-7). As this 11th chapter shows, the Jews will be guilty of two great sins in connection with the Messiahship:
The rejection of Christ, the true Messiah (vss. 4-14).
The reception of the Antichrist, the false messiah (vss. 15-17).
The Lord foretold this, saying: “Ye will not come to Me, that ye might have life. I receive not honour from men. But I know you, that ye have not the love of God in you. I am come in My Father’s name, and ye receive Me not: if another shall come in his own name, him ye will receive” (John 5:40-43). There will be about 2000 years between these two great national sins. Nevertheless, in a coming day the Jews will have to confess the nation’s guilt as to both of these sins before blessing will flow from God. The prophet is now led to focus on this in verses 4-17, and thereby, lay the guilt at their door.
Two shepherds come before us in this chapter. There couldn’t be a more glaring contrast between them: the Lord Jesus is seen as “the good Shepherd” (John 10:11) caring for the flock (vss. 4-7) and the Antichrist is seen as a “foolish” and an “idol [worthless] shepherd” exploiting the flock (vss. 15-17).
The prophecy begins with the Lord Jesus receiving His commission from God to minister to the nation. He was to “feed the flock of slaughter.” They are called such because the mass of the nation was destined for slaughter under God’s hand in judgment on account of their unbelief (vs. 4). Their “possessors” (the Roman Empire under whose yoke they were at that time) held themselves as “not guilty” in their mistreatment of the Jews in the land and used the opportunity to make themselves “rich.” Their “own shepherds” (the chief priests, the scribes, and elders, etc.) were content to not “rock the boat,” and thus did nothing to help the state of the nation (vs. 5). Consequent upon the people being marked by unbelief, there would come a time when the Lord would “no more pity the inhabitants of the land,” but put them into the hand of the “king” (“Caesar” – John 19:15) and his people (the Romans) who would “smite the land,” and He would not deliver them out of their hand (vs. 6). This judgment has been described in verses 1-3.
The Good Shepherd’s Two-fold Messianic Ministry Cancelled
In the meantime, the Lord fulfilled His ministry—“So I fed [pastured] the flock of slaughter.” This was the mass of the nation. He adds, “even you, O poor of the flock” (vs. 7a). These were the remnant of believing Jews—the disciples. The Lord spoke of the two aspects of His Messianic ministry under the figure of “two staves” which a shepherd would use to tend his flock. They pointed to what the Lord would do for Israel if the people received Him. He called one “Beauty,” because under His Messiahship, the nation would be beautified by the millennial blessings He would pour upon it. The other stave He called “Bands,” because He would heal the breach between the two tribes and the ten tribes (“Judah and Israel” – vs. 14) and would bind them together into one (Ezek. 37:15-28). The Lord “fed [tended] the flock” with these objectives before Him, but there, sad to say, was no appropriate response from the people because they were faithless (vs. 7b).
Being “vexed” with their unbelief, when challenged, the Lord “destroyed three shepherds in one month” (vs. 8). This is a reference to His exposure of the three leading sects in the nation—the Herodians, the Sadducees, and the Pharisees—when they confronted Him in the temple (Matt. 22:15-46). He actually did it in one day of one month. The Lord resolved to “not feed” the flock any longer (vs. 9). Hence, the nation would be bereft of divine protection and exposed to its enemies. In the siege and fall of Jerusalem in A.D. 70, the dying would die, and the perishing would perish through starvation, and the rest of the people would be reduced to cannibalism to try to stay alive!
As for the staff called “Beauty,” the Lord would “cut it asunder,” signifying that His Messianic ministry to bless the nation was being called off (vs. 10). Consequently, the “covenant” promise (not the Mosaic covenant) to bless the Gentile nations (“all the peoples”) through Israel would be postponed. The staff would be “broken,” but not thrown away. In the ways of God, there would be a coming day when the Lord would take up that ministry again and a repentant remnant of the nation brought into blessing. In the meantime, “the poor of the flock that gave heed” to the Lord (the faithful Jews) would be given an understanding of this suspension in His ministry (vs. 11). (See Matthew 13:11-17.)
In concluding His Messianic ministry, the Lord said (metaphorically) unto the responsible leaders of the nation: “‘Give Me My price’ for the work which I have done”—i.e., the 3½ years of teaching, preaching, and shepherding of the people (vs. 12). The leaders valued Him at “thirty pieces of silver.” (This was done through Judas.) It was a total insult, for that was the price of a dead slave! (Ex. 21:32; Matt. 26:14-15). This showed the depth of the depravity to which the nation had fallen. Jehovah told Him to “cast it unto the potter” (vs. 13). This, we know from Matthew 27:3-10, was done through the hands of the priests. Judas cast the money down in the temple, and they put it out to the potter. Using irony, the Lord called it “a goodly [lordly] price,” and proceeded to “cut asunder” the “other staff, even Bands” (vs. 14). This meant that the Lord would not heal the breach between “Judah and Israel” at that time. Like the first staff, it was not cast away.
Thus, the two staves were broken, signifying the termination of the Lord’s Messianic ministry toward Israel. The fact that they were broken separately indicates His reluctance to dissolve His connections with Israel. However, after much long-suffering patience (40 years from the cross to A.D. 70), God gave the nation up to a judicial action that brought the Roman armies in to destroy the city and the sanctuary, and to deport the people.
The Worthless Shepherd
In the latter verses of chapter 11, the prophet directs our attention to Israel’s last days and to the false shepherd and messiah who will reign over the Jews as their king—the Antichrist (vss. 15-17). In doing this, the prophecy passes over the present period of 2000 years wherein God is visiting the Gentiles with the gospel of His grace and taking out of them those who believe, and thus, making them part of the Church (Acts 15:14). This present work of God is not mentioned here by Zechariah—nor is it mentioned anywhere else in the Old Testament—because the truth of Christ and the Church (called “a great Mystery” – Eph. 1:8-10; 3:2-13; 5:32; Col. 1:25-27) forms no part of the Old Testament revelation. Thus, the prophecy passes on to Israel’s last days, and doing so, steps forward some 2000 years.
Zechariah is told to portray “a foolish shepherd” before the people depicting him whom the nation would one day receive as their false messiah—the Antichrist (vs. 15). As part of the Lord’s judgment for rejecting Him, when the Jews are found in their land again in a coming day, He will providentially deliver them into the hand of the Antichrist, who will reign over them as their “king” (Isa. 8:21; 30:33; 57:9; Dan. 11:36). There is no mention here of this false shepherd having a care for the sheep, as was the case with the good Shepherd who gave His life for the sheep. Several needs of the flock are mentioned, but he will have no concern for their welfare (vs. 16).
When the King of the North attacks the land of Israel (Dan. 11:40-41), this worthless shepherd “leaveth the flock” (vs. 17). The Lord explained his character, stating that when “he that is an hireling, and not the Shepherd” sees “the wolf coming” (such as the King of the North), he “leaves the sheep and flees.” The Lord said that he is such that “serves for wages” (for what he can get out of the flock for himself) “and is not himself concerned about the sheep” (John 10:10-13). Such are the ways of the Antichrist; he will leave the apostate mass of the Jews at the moment of their greatest need—when under attack from the King of the North (Isa. 8:21-22). This false shepherd’s “arm shall be clean dried up, and his right eye shall be utterly darkened.” This means that he will have no power to deliver the flock, nor the discernment, and thus, he is truly a “worthless” leader (vs. 17). As mentioned, the nation will be given over to this false Christ because of its rejection of the true Christ, and all but a remnant will be cut down by those invading armies. This closes Zechariah’s first prophetic burden.
The Jews' Reception of Their Messiah
Chapters 12–14
As the first prophetic “burden” (chaps. 9-11) focused on events surrounding the Lord’s first Advent, so this second “burden” (chaps. 12-14) focuses on events around the Lord’s second Advent. It has to do with the rejected Messiah being received by His repentant people and enthroned as their rightful King. In this burden, the prophet uses the expression, “in that day,” 16 times! The term refers to the day when the Lord will undertake to restore and bless the remnant of Israel.
An Attack on Judah and Jerusalem
So far as a prophetic timeline is concerned, the second burden is a continuation of the first. Hence, chapter 12 picks up the prophecy where chapter 11 left off, viewing the Jews in their land in last days under the rule of the Antichrist. Verses 1-3 show that Jerusalem will be a source of trouble to the nations in that day. The mounting political pressures in the Middle East regarding Zionism will culminate in an all-out attack on the Jews and the city of Jerusalem by a ten-nation confederacy of Islamic Arab nations under the King of the North (Psa. 83:2-8; Dan. 11:40-41). These confederate armies will enter the land of Israel from the north and will proceed to decimate it as they move southward. Millions of Jews will be slaughtered in a matter of a few days! (Psa. 74:1-8; 79:1-3; Zech. 13:8). This is called the “consumption” (Isa. 10:22-23; 28:22; Dan. 9:27). It will be God’s judgment upon the apostate Jews for receiving the Antichrist.
Notwithstanding, the Lord promises to take up Israel’s cause and judge those nations. He says: “Behold, I will make Jerusalem a cup of bewilderment unto all the peoples round about, when they shall be in the siege both against Judah and against Jerusalem” (vs. 2). And “in that day will I make Jerusalem a burdensome stone for all people [peoples]: all that burden themselves with it shall be cut in pieces” (vs. 3). Thus, after destroying the apostate Jews in the land of Israel, those Arab nations led by the King of the North will drink of the cup of God’s judgment themselves.
“All peoples,” in verse 3, are the hostile Gentile nations who will take up arms against the Jews; they are not the ten-nation western confederacy under the Roman Beast (Rev. 13:1-8). The Roman powers will be judged by the Lord, and thus, will be out of the way by the time this assault on Jerusalem occurs. (The western powers will not be antagonistic toward the Jews, as these nations are. Quite the opposite, they will be friendly toward the Jews (Isa. 18:1-2) and will make a “covenant” with them to protect their land—though they will breach the terms of the “agreement” later – Isa. 28:14-18; Dan. 9:27.) W. Kelly said, “All nations must mean here the hostile Gentiles who take up arms against Israel after the destruction of the Beast, and his vassal king of the west, with their false prophet ally in Jerusalem. These here [in Zechariah 12] are the nations in league with the King of the North, and quite opposed to the Beast, though openly the antagonists of Israel. In fact, all nations in the prophets never mean the western powers, but all that remain after the ruin of the Beast and the horns ... .We must then distinguish between the Lord’s appearing in flaming fire, taking vengeance on those that know not God, etc., and the earthly judgments that He will execute after a certain interval, as in Zechariah 12. This is not His appearing to destroy the Beast and the false prophet. It is afterwards that He makes Jerusalem a cup of trembling to the nations” (Lectures on the Minor Prophets, pp. 480, 482). Mr. Kelly also said: “The siege takes place with the King of the North at the head of all these nations. It is clearly not the Beast who, instead of besieging Jerusalem, supports the false prophet with all his might” (Lectures on the Minor Prophets, p. 491).
The Second Advent of the Messiah
Verse 4 goes on to explain that the Lord will personally destroy those northern armies. This will occur just after He appears from heaven (His second Advent), though His Appearing is not directly mentioned here. The Lord will not deal with this Arab confederacy immediately upon coming from heaven. He will judge the western armies under the Beast and the Antichrist first (2 Thess. 2:8; Rev. 19:11-21; Num. 24:24), and then after that, He will go to Jerusalem to “defend” the city and “destroy” those assembled nations (vss. 8-9). J. N. Darby remarked: “In spite of her pride and her covenant with evil [Daniel 9:27], Jerusalem shall be taken in the last days. We have seen when studying the other prophets, that this will be the case; and then afterwards, when again besieged, Jehovah will intervene for the destruction of these enemies. This is distinctly announced here [in Zechariah 14]. The nations shall be assembled by Jehovah; the city shall be taken, and the houses rifled, and half the people led captive. Jehovah will then come forth against those nations, as we read in the twelfth chapter” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 2, p. 628).
While the Lord is executing judgment upon the western powers, the King of the North will continue his conquest southward into Egypt (Dan. 11:42-43). But hearing “tidings” (news) from the land of Israel, the King of the North will return from Egypt to lay “siege” against Judah and Jerusalem, which he had previously overthrown on his way into Egypt. He will pitch his tents “between the [Mediterranean] Sea” and “the eastern sea” (the Dead Sea)—which is the vicinity of Jerusalem—only to meet the Lord there! Full of pride and confidence from his previous victories, the King of the North will “stand up against the Prince of princes,” only to be “cut in pieces” and “broken without hand” (Dan. 8:25; 11:44-45; Joel 2:20). This is the judgment described in chapter 12:3-9.
The rout of these Arab armies is described figuratively as a cavalry being violently overthrown. The Lord will “smite every horse with astonishment, and his rider with madness” (vs. 4a). The Lord’s “voice” will be the instrument by which they will be “beaten down” (Isa. 30:31). He will “open” His “eyes upon the house of Judah” in divine pity and will have compassion on them and will rise up to deliver them (vs. 4b). The “governors [leaders] of Judah” will recognize that God has intervened on their behalf and is acting providentially for their deliverance. They will “say in their heart, The inhabitants of Jerusalem shall be my strength in [through] the LORD of Hosts their God” (vs. 5). Thus, they will own that the nation’s new-found strength is “through” the Lord and will give Him the due credit for it. They will not realize, at this point, that the Messiah has actually appeared, for when He comes initially, He will veil Himself “in a cloud” from the view of the Jewish remnant (Luke 21:27). He will reveal Himself to them later.
The faith of the Jewish remnant will soar, and they will get involved in the rout of the armies of the King of the North that will gather against Jerusalem. And amazingly, the Lord will use them in the battle: “In that day, will I make the leaders of Judah like a hearth of fire among wood, and like a torch of fire in a sheaf; and they shall devour all the peoples round about, on the right hand and on the left; and Jerusalem shall dwell again in her own place, in Jerusalem” (vs. 6). To ensure happy unity in the remnant of Jews, the Lord will deliver those in the countryside of Judah before delivering the city of Jerusalem (vs. 7). Thus, the Lord will “defend the inhabitants of Jerusalem” and “destroy all the nations that come against Jerusalem” (vss. 8-9). See also Isaiah 31:4-5 and Zechariah 14:3.
The Repentance of the Jewish Remnant
Having judged the Arab armies under the King of the North, the time will have come for the Lord to show Himself to the Jewish remnant. He will go to “the Mount of Olives” and create a shelter (a great valley) into which the remnant will be encouraged to enter (Zech. 14:4-5). “Tidings” will go out over the surrounding mountains where many Jews will be hiding, and they will come down into the valley (Isa. 52:7).
Some expositors say that what follows in verses 10-14 is the most moving and touching scene in all the Bible. At that time, the Lord will “pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn” (vs. 10). A profound sense of grace will sweep over the remnant of the Jews, and like He did with His disciples 2000 years ago in the upper room, He will show them “His hands and His side” (John 20:20). Immediately, it will connect with their hearts and consciences, and they will realize that He is Jesus of Nazareth whom the nation crucified. They will look upon Him whom they “pierced” (John 19:37; Psa. 22:16) and will “mourn” in deep repentance (Matt. 24:30). There will be “a great mourning” among the Jews comparable to the mourning that took place in “Hadad-rimmon in the valley of Megiddon” when king Josiah was killed there by Pharaoh-Necho (2 Kings 23:29; 2 Chron. 35:22). Josiah’s death was an incredibly great loss for Judah, for he was the last bulwark against the wickedness of idolatry which flooded the nation after his death (vs. 11).
This will be a quiet and intimate affair between the Lord and the Jewish remnant alone. Joseph revealing himself to his brethren who had rejected him is a type of this (Gen. 45). In that day, the Jews will fully understand and own that they, as a nation, crucified their Messiah. (Today, the Jews adamantly insist that they are not guilty of crucifying the Lord. They cry: “How could we who live today be responsible for something that happened 2000 years ago? We weren’t even there!” But if we were to examine what they believe as to who Jesus Christ is, we would find that they take the very same position that the nation took long ago, when they rejected Him and condemned Him as a blasphemer and an impostor. Since the Jews today uphold the decision that the nation made back then, they are morally included in that sin with them, and are blood-guilty indeed.)
So thorough will be the repentance in the people that everyone will mourn individually. This is the force of the word, “apart”—used eleven times in verses 12-14. The various parts of the nation will own their part in Christ’s death.
“The house of David”—the royal line.
“The house of Nathan”—the prophetic line.
“The house of Levi”—the priestly line.
“The house of Shimei”—the Levitical line.
It will not only be the families of the public leaders and officials who will mourn in repentance, but “all the families that remain”—i.e., the rank-and-file Jews—will also repent. Husbands and wives will mourn separately from each other, showing the gravity of the occasion. Thus, it will be a deep national repentance.
The Cleansing of the Repentant Jews
Chapter 13 follows with the Lord effecting a cleansing for His repentant people. We don’t find Him scolding them or berating them for their great national failure. Instead, a “fountain” will be “opened” (figuratively speaking) by the Lord for the cleansing away of their “sin and for uncleanness” (vs. 1). Such is the way of divine grace! The Lord will forgive their sins and purge them of their guilt in what will be the fulfilment of the Day of Atonement (Lev. 23:27). See also Isaiah 53. There will surely be a judicial cleansing for them, but the emphasis here is on moral and practical cleansing. It will result in the remnant of the Jews being happily restored to the Lord.
The Cleansing of the Land
Having purged the people of their national sin, the Lord will proceed to purge the land of the two evils which Satan used to lead the people astray—idols and false prophets. “It shall come to pass in that day, saith the LORD of Hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land” (vs. 2). Prior to the Lord’s coming (the Appearing) the land will have a proliferation of “false Christs and false prophets,” and there will be no restraint put upon them by the authorities (Matt. 24:24-26). But when the Jews are restored to the Lord, they will zealously judge all such spiritual corruption according to God’s Word (Deut. 13). In that day, if anyone dares to prophesy falsehood, the people will deal with him immediately, even if he were a family member. “His father and his mother that begat him shall thrust him through when he prophesieth” (vs. 3b). Consequently, false prophets will be “ashamed” of their sham prophecies, and out of fear of being executed for their presumption, they will readily confess that they were fakes. They will admit that they have worn “a rough garment [hairy mantle]” (a prophet’s attire – 2 Kings 1:8; Mark 1:6) “to deceive” the people into thinking that they were real (vs. 4). Thus, all such corruption in spiritual things will be quashed.
The Sufferings of the Messiah
An abrupt change in the prophecy now occurs. Christ is introduced in verses 5-7, and His character is contrasted to that of the false prophets in verses 2-4. The purpose of this is to give the people a clear understanding of the sufferings of Christ. Concerning this passage, J. N. Darby said: “It is Christ taking His lowly place, and amongst men, as Man, man’s place, and then His rejection by the Jews” (Notes and Comments, vol. 4, p. 221). (See also W. Kelly, Lectures on the Minor Prophets, p. 489; E. Dennett, Zechariah the Prophet, p. 170; A. J. Pollock, Things Which Must Shortly Come to Pass, p. 238.)
Immediately upon introducing Christ, we see that His character is quite the opposite to that of the false prophets. “And He (the Lord Jesus) shall say, I am no prophet, I am a tiller of the ground [a husbandman]; for man acquired Me as bondman from My youth” (vs. 5). Instead of putting Himself forward as being something that He wasn’t (as the false prophets did), the Lord is seen speaking of Himself in a humble, self-effacing way. Such was His lowliness (Matt. 11:29; 2 Cor. 10:1; Phil. 2:7-8). The Lord was indeed “that Prophet” whom God had promised to send to His people (Deut. 18:15-19), but since He was not received as such by them, He refused to take that office at that time, stating that He was “no prophet” (Luke 7:16; John 6:14; 7:40). In spite of being rejected, the Lord carried out His earthly ministry in faithfulness to God. As a “Tiller of the ground,” He cultivated men for God in a spiritual sense, sowing the good seed of the kingdom in their hearts and seeking their blessing (Luke 8:4-18). He was willing to take a servant’s place to meet the needs of men, and in that sense, He was a Servant of men. Thus, He could say: “Man acquired Me as a bondman from My youth.” Such was His grace (2 Cor. 8:9).
Verse 6 tells us what He got in return for His humble service: Wounds! “One shall say unto Him, What are these wounds in Thine hands? Then He shall answer, Those with which I was wounded in the house of My friends.” The Lord uses the word “friends” here in an outward sense only. In that sense, He spoke of Judas as His own “familiar friend” (Psa. 41:9; Matt. 26:50).
It may be asked: “Who is the ‘one’ who asks about the wounds in His hands?” It couldn’t be the Jewish remnant; they will know full well how the Lord got those wounds, and they will be deeply repentant about it, having owned their part in His rejection (chap. 12:10-14). Some Bible teachers say (we think rightly) that these who are ignorant of the crucifixion of Christ are the ten tribes of Israel. C. E. Lunden said: “The ten tribes will ask the Lord, ‘What are these wounds in thine hands?’ He will answer, ‘Those with which I was wounded in the house of My friends’” (Judah Today, All Israel Tomorrow, p. 31). Matthew 24:30-31 supports this. It indicates that the ten tribes will come back into the land right at the time when the Jews (the two tribes) will be mourning over their national sin of crucifying Christ. The “tribes of the land” who “mourn” are the Jews (vs. 30) and the “elect” who are gathered in from “the four winds” are the ten tribes (vs. 31). It is important to remember that the two tribes (the Jews) will go through the Great Tribulation in the land, having returned there before the Great Tribulation, but the ten tribes will come back to the land after that terrible time.
We must also keep in mind that the Jews are guilty of rejecting Christ and receiving the Antichrist, but the ten tribes are not guilty of either. The ten tribes were not in the land of Israel at the time of the Lord’s first Advent. They didn’t cry: “Away with Him, away with Him, crucify Him” (John 19:15). They had been deported from the land some 750 years earlier (2 Kings 17). Nor will they be back in the land when the Jews receive the Antichrist. Hence, the ten tribes who return after Christ appears are not cognizant of the significance of Christ’s death—not having a conscience about it, as will the Jews. These things fit the context here in Zechariah.
This being the case, the Lord will undertake to explain to the ten tribes the two sides of His death on the cross—His sufferings from the hands of man (vs. 6) and His sufferings from the hand of God (vs. 7). The first side is of His martyrdom sufferings (Psa. 69:1-21) and the second side is of His atoning sufferings (Psa. 22:1-3). Hence, it is not only the wounds inflicted by His friends that they are bidden to contemplate, but also of Jehovah’s sword smiting His Fellow. “Awake, O sword, against My Shepherd, and against the Man that is My Fellow [My Equal], saith the LORD of Hosts: smite the Shepherd, and the sheep shall be scattered” (vs. 7a). The Lord endured intense physical suffering in His body from being beaten and crucified; He also experienced deep internal suffering in His spirit from the insults and mockery hurled at Him. However, all that cannot be compared to His atoning sufferings which He endured when the “sword” of divine judgment against sin found its mark in His soul (Isa. 53:10). Such was the sacrifice necessary to put away sin (Heb. 9:26). The seventh verse clearly brings out who the Lord Jesus is—Jehovah’s “Fellow.” This points to His divinity. Thus, the Sin-bearer is none other than God Himself in the Person of Israel’s Messiah! So that there would be no mistake as to this, the Lord told His disciples, in no uncertain terms, that this passage in Zechariah would be fulfilled in His death (Matt. 26:31).
The Stroke of God’s Governmental Wrath Upon the Nation
On God’s side of the death of Christ, the result of the smiting was that sin was justly dealt with and put away righteously. Consequently, with propitiation having been made, God is now able to announce soul-salvation to the world as a blessing for all who will believe the gospel. But on the Jews’ side of Christ’s death, those who are guilty of killing Him (Acts 3:15), the sheep would be “scattered” under the stroke of God’s governmental wrath. The Roman armies in A.D. 70 were the instrument He used to destroy the nation and to scatter the people in a dispersion that now extends all over the world (Matt. 22:7). Even the Lord’s own disciples felt it, and thus, they were temporarily scattered (Matt. 26:56).
Thus, the Lord says: “And I will turn Mine hand upon the little ones” (vs. 7b). Not only would His hand be upon the guilty nation in governmental judgment, but His hand would also be upon those among them who have faith—“the little ones”). J. N. Darby said: “In smiting the Shepherd for the sake of the flock, His hand falls necessarily on the faithful of the flock itself. They must feel the condition of Israel, the sin in which they are all involved, but to them, living through Him, it is passing through the fire for purifying. Isaiah 1:25, and Amos 1:8, and Psalm 81:14, show, I think, that ‘turning the hand upon’ is in judgment” (Notes and Comments, vol. 4, p. 222). This stroke of divine judgment on the Jews is something that continues to be felt by them in their diaspora to this day.
The Ultimate End of the Jews in the Ways of God
In verses 8-9, the prophecy steps over the present interval of two thousand years—during which time God is visiting the Gentiles with the gospel of His grace (Acts 15:14)—to consider the Jewish remnant in a coming day suffering with the unbelieving mass of Jews under this governmental stroke of God’s wrath. “And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on My name, and I will hear them: I will say, It is My people: and they shall say, The LORD is My God.” E. Dennett said: “The whole of this present interval of grace must be interposed between the seventh and eighth verses; for while judgment, and terrible judgment, did fall upon the Jewish nation some thirty or forty years after the death of Christ, no such result as the bringing the third part through the fire into relationship with God was then reached. The accomplishment of this word, therefore, must be looked for in the future, when the Jews shall have been brought back to their land in unbelief, when God will resume His dealings with them” (Zechariah the Prophet, p. 176). Similarly, A. J. Pollock said: “Between the stroke of the sword (fulfilled at the cross) in verse 7 and the events prophesied in verses 8 and 9, we must interpose the whole of the present dispensation, which is not taken account of in Old Testament prophesies” (Things Which Must Shortly Come to Pass, p. 239).
The “third part” of the Jews in the land are the preserved portion of the remnant who will have genuine faith in Jehovah, and the “two parts” who are cut off and die are the apostate mass of Jews who will receive the Antichrist. The question is: “When are the two-thirds cut off?” Some think that it will happen in the Great Tribulation. But if that is so, who but the faithful remnant would be left in the land at the end of the Great Tribulation when the King of the North attacks? Scripture tells us that his armies will overrun the land and will leave a great carnage of people after him. Who would these people be that the King of the North cuts down? It couldn’t be the remnant (the one-third), because then there would be no Jews left on earth! W. Scott gives us the answer. He says: “The Jews, allying themselves with the apostate civil power (Dan. 9:27), will suffer in the land from the ‘desolator’ or King of the North—Jehovah’s scourge upon His guilty people—and there the unbelieving and apostate Judah-part of the nation—‘two parts shall be cut off and die’ (Zech. 13:8)” (Future Events, p. 47). Thus, the two-thirds part of the nation will not be cut off during the Great Tribulation, but just after that terrible time when the King of the North desolates the land, as chapter 14:2 goes on to state. The remnant will be in hiding due to the persecution of the Antichrist when the northern army attacks and will not be touched by them (Matt. 24:16-20). Since there are about 15 million Jews worldwide, and in that day they will all be gathered back into their land, the two-thirds who are cut down would number about ten million!
Zechariah is not giving a chronology of events here, but rather, is stating what these two parts of the nation are destined for. The larger part (the apostate mass) will be “cut off” by the King of the North and the other part (the faithful remnant) is to be refined through the sufferings of “the fire” during the Great Tribulation and brought into a living relationship with the Lord. Both parts will go through the Tribulation, but only the third part profit from the ordeal. These will form the nucleus of the nation when the Messianic kingdom of the Lord Jesus Christ is established. Being restored to the Lord, “Lo-ammi” (meaning “Not My people” – Hos. 1:9) which is presently written over the nation, will be lifted. They will once again call, in faith upon Lord’s name, and He will own them as His people. See also Hosea 2:23. Thus, in the end, one part of the nation will be removed in judgment and the other part will be blessed in a relationship with the Lord Jesus, their Messiah.
A Recap of the Events Surrounding the Second Advent of Christ
Chapter 14—In the preceding chapters, Zechariah has traced the ways of God with the Jews in relation to their Messiah, which, as we have seen, will culminate in their full and happy restoration to Him. Now in this last chapter, the prophet gives some additional details that complete the subject. In a recap, Zechariah dwells upon events surrounding the second Advent of Christ and shows how those things will result in millennial blessing for Israel and the Gentile nations who worship Israel’s God. The chapter is a fitting climax to the fore-going visions and prophecies in the book.
The Coming of the Day of the Lord
Zechariah begins by announcing the coming of “the Day of the LORD,” and the fact that Jerusalem will be spoiled by her enemies before she will be enriched through the taking of their spoil after defeating them (vss. 1, 14). Thus, the nation will be reduced and humbled before being built up with God’s favour and blessing. This, as we have seen in chapter 11:15-17, will be on account of the mass of the Jewish people being apostate. They will have received the Antichrist as their king (Isa. 8:21; 30:33; 57:9; Dan. 11:36) and will have engaged in the worship of the Beast and his image (Rev. 13:11-18; Matt. 24:15), and consequently, since there is no recovery for apostates, that part of the nation must be cut down and removed (chap. 13:8).
The Day of the LORD is the time when the Lord will personally intervene in the ways of men with judgment and will subjugate the world under Him with a rod of iron (Psa. 2:9; Rev. 2:27; 12:5; 19:15). This day of judgment begins at the Appearing of Christ (1 Thess. 5:2; 2 Thess. 2:2-8) and will extend for a thousand years—the duration of the Millennium (2 Peter 3:8-10). Thus, God has blessing in store for this world when Christ takes His rightful place in it. This will not come about through the whole world being converted by the gospel, as Reformed (Covenant) Theology erroneously teaches. The gospel of the kingdom will be preached in that day, and many will be blessed through it (Rev. 7:9), but the millennial kingdom blessings described by the Prophets when Christ reigns supreme will result from an intervention of judgment, not by gospel preaching (Isa. 26:9). Evil men of this world, like the Jewish apostates who receive the Antichrist, will not be converted, and therefore, must be removed through judgment.
In Zechariah 14, the prophet indicates that the Day of the LORD will be signaled by an attack from an assemblage of armies that will overrun the land and take the city of Jerusalem. The Lord says: “I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. Then shall the LORD go forth, and fight against those nations, as when He fought in the day of battle” (vss. 2-3). We know from elsewhere in the prophetic Scriptures, that these confederated armies that come against Jerusalem are those under the King of the North (Psa. 83:2-8; Dan. 11:40-41). Thus, in a matter of a few literal days after these armies enter and desolate the land of Israel, the Lord will appear from heaven and the Day of the LORD will begin. The prophet Joel confirms the timing of this, stating that when the Assyrian (the King of the North) comes in, the people will know that the day of the LORD is “at hand”—that is, it was about to take place (Joel 2:1-11).
This passage shows that the Lord has two reasons for gathering these armies together against Jerusalem: firstly, He will use them to cut down the apostate Jews in the land (vs. 2), and secondly, He will gather them together in one place so that He can judge them (vs. 3). What the prophet doesn’t tell us here is that the Lord will appear out of heaven between verses 2 and 3. This is obvious, for if the Lord is to personally “fight against” and judge “those nations,” He must of necessity have returned. Other prophetic Scriptures indicate that the Appearing of Christ will occur after the King of the North attacks and desolates the land of Israel (Dan. 11:40-44; Joel 2:1-20; Rev. 9:13–11:15; 16:12-15).
When the Lord appears, He will come out of the eastern sky (Matt. 24:27) into the northern part of the land of Israel (Isa. 9:1-2) to judge the western powers under the Beast who will be coming in from the west (Num. 24:24; 2 Thess. 1:7-9; 2:8; Rev. 16:15-21; 19:11-21). After dealing with the armies of the Beast, the Lord will move south to defend Jerusalem from the armies of the King of the North who will then be returning from Egypt (Dan. 11:44-45; Joel 2:20; Isa. 31:4-5; Zech. 12:8-9; Psa. 76:3). It is at this time that the Lord will fight against those (Arab) nations, as verse 3 states.
The Remnant of the Jews Restored to the Lord at the Mount of Olives
Having judged the armies that were gathered against Jerusalem, the Lord will then come to the Mount of Olives. Zechariah says: “And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah (vss. 4-5a). When the Lord judges the armies of the Beast and the King of the North, He will not have as yet touched the earth. But now at the Mount of Olives, He does. He puts “His feet” on the very same spot from which He ascended two thousand years ago! This is exactly what the two angels told the apostles would happen (Acts 1:9-12).
The Lord’s purpose in coming to the Mount of Olives will be to reveal Himself to the Jewish remnant, and in doing so, He will restore them to Himself. At that time, they will look upon Him whom they have (as a nation) pierced and will “mourn” in repentance (Zech. 12:10-14; Matt. 24:30). The Lord will forgive them of their national sin of rejecting Him and will cleanse them from all iniquity (Zech. 13:1).
Zechariah tells us that when the Lord’s feet touch the Mount of Olives, it will create a “very great valley” in the mountains. This amazing phenomenon will give the Jewish remnant a sense that Jehovah has arisen to deliver them from their troubles. They will be in immense distress at the time and will perceive that a door of deliverance has been divinely opened for them—for who but Jehovah could make an alteration in the topography of the land to that magnitude without anybody being harmed! They will recall this prophecy of Zechariah and act in faith upon it, and thus, will run into the newly-formed valley. Normally, a person would run away from an earthquake, but their faith will lead them to run into it. Through the encouragement of heralds who will announce on the mountains: “Thy God reigneth!” the remnant will come out of their hiding places into the valley (Isa. 52:7). It is at this time, that they will see the Lord for who He truly is—Jesus of Nazareth, the One whom the nation rejected long ago!
Two Phases to the Appearing of Christ
Hence, in summary, there are two parts (or phases) to the Appearing of Christ:
Firstly, there is the side that pertains to the judgment of His enemies (Psa. 97:1-7; Isa. 30:27-33; 1 Thess. 5:1-2; 2 Thess. 1:7-9; 2:8; Jude 14-16; Rev. 16:15-21; 19:11-21). This will be a violent display of raw and intense judgmental power. His coming in this sense is said to be “in a cloud” (Luke 21:27) because there will be a partial veiling of Himself in regard to the Jewish remnant who will not see Him initially; a special moment is reserved for that. C. E. Lunden said: “The Son of Man is in a cloud. Before He appears in all of His glory, He will send His angels to clear His land of all evil. Though He won’t be seen [by all] yet, it is still His coming in that sense” (Notes for Prophetic Scriptures, p. 25).
Secondly, there is the side that pertains to the restoration and blessing of His people (the Jewish remnant) at the Mount of Olives (Zech. 14:4-5). The Lord’s appearing in this sense is said to be “on the clouds” (Matt. 24:30), denoting a full and public display of His glory. At that time, “every eye shall see Him”—including the Jewish remnant, which is “they also which pierced Him” (Rev. 1:7). As mentioned in our remarks on chapter 12:10-14, this will be a calm, quiet, and intimate manifestation of Himself, similar to when Joseph revealed himself to his brethren who had rejected him (Gen. 45). The Lord ascended to heaven from the Mount of Olives in a private manner amidst His own (Acts 1:9-12), and He will return to the waiting remnant of His people to the same spot and in the same calm and private manner. J. N. Darby said: “Besides the personal manifestation of Christ in judgment [against His enemies], there will be a discovery which is much more calm, much more intimate, of the Lord Jesus to the Jews. This is what will take place when He will descend on the Mount of Olives, where ‘His feet shall stand’ according to the expression of Zechariah 14:4-5. It is always the same Jesus; but He will reveal Himself peaceably, and show Himself, not as the Christ from heaven, but as the Messiah of the Jews” (Collected Writings, vol. 2, p. 380).
A. J. Pollock summarized these two aspects of the Appearing of Christ as follows: “It is like two parts of one campaign: first, the Lord’s appearing from heaven and destroying the Gentile powers at Armageddon, and then appearing actually on the Mount of Olives for the succour and deliverance of His people” (Things Which Must Shortly Come to Pass, p. 240).
The Personal Reign of Jesus Christ, the Messiah
Vss. 5b-21—The last section of this prophetic burden begins part-way through the fifth verse with the statement: “And the LORD my God shall come, and all the saints with Thee.” It’s unfortunate that the KJV has placed this clause with the preceding subject, making it confusing. J. N. Darby remarked: “I do not see that the last-mentioned event follows that which precedes it in the chapter. There is a division in the middle of verse five. ‘And Jehovah my God shall come’ begins a fresh subject, introducing a grand distinct event which affects the whole earth in a manner that characterizes its future existence” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 2, p. 629). W. Kelly said: “What is put as the last clause of verse five ought to be the beginning of a new section. These divisions are not inspired. They are only the effect of an editor’s effort to give the sense, and are sometimes mistaken, as I believe the fact is here ... .The new section begins, ‘And Jehovah my God shall come, and all the saints with Thee” (Lectures on the Minor Prophets, p. 496). E. Dennett said: “He now commences the second part of the chapter, beginning at this point, with the coming of the Lord. He says, as if addressing Jehovah, ‘And the Lord my God shall come, and all the saints with Thee’” (Zechariah the Prophet, p. 185).
This final portion of the book presents a glorious picture of the blessedness of the personal reign of the Lord Jesus Christ—the Messiah of Israel and the King of all the earth. It begins with what will introduce His reign—His second advent (His Appearing). Thus, “the glorious Appearing of the great God and our Saviour Jesus Christ” (Titus 2:13) is not only for the judgment of His enemies and for the deliverance and restoration of the remnant of Israel, but it will also be for the display of His kingdom glory. The saints are mentioned as coming “with” Him (Zech. 14:5b; 1 Thess. 3:13; 4:14; Jude 14; Rev. 19:14), because they are the vehicle through which His glory will stream to the world. The Apostles Paul and John speak of this in connection with the Church (2 Thess. 1:10; Rev. 21:10-11), but here, Zechariah includes those from Old Testament times in the expression of “all the saints.”
Features That Will Characterize the Reign of Christ
The first notable thing is that the manifested glory of Christ’s coming and public reign will be such that at nighttime it will not be completely dark, due to His resplendent glory filling the earth (Num. 14:21; Psa. 72:19; Isa. 4:5; Ezek. 43:4-5; Hab. 2:14). “And it shall come to pass in that day, that there shall not be light; the shining shall be obscured. And it shall be one day which is known to Jehovah, not day, and not night; and it shall come to pass, at eventide it shall be light” (vss. 6-7). (The editors of the Hebrew text tell us that the wording in this passage is difficult.) This will be similar to what Israel experienced in the wilderness at night, having the Shekinah glory cloud over the camp providing light for them—(Ex. 13:21-22; Psa. 105:39)—only this will be far greater, covering the whole earth.
Another thing that will mark that day is that a new river will flow through the land with healing waters. “And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former [eastern] sea, and half of them toward the hinder sea: in summer and in winter shall it be” (vs. 8). We learn from Ezekiel 47:1-12, that this river’s headwaters will be “under the threshold” of the new temple which will be built in that day (Ezek. 40-43). Its healing waters will flow out to the Dead (“eastern”) Sea in the east and to the Mediterranean (“hinder”) Sea in the west. Ascertaining which seas are meant here is better understood (as mentioned in our remarks on chapter 6:1-8) by noting that the eastern way of obtaining one’s direction is by first standing facing the east toward the sunrise. Thus, north would be to the left and south to the right. West would be behind the person, and hence, is indicated in this passage as “the hinder sea,” which would be the Mediterranean. These “living waters” will rejuvenate the whole earth, causing agriculture to flourish beyond our imagination, and people to be healed of all their maladies—including the lame, the blind, the deaf and dumb, etc. (Psa. 103:3; Isa. 33:24; 35:1-7; Rom. 8:20-22). The streams that run through those Middle Eastern lands are seasonal and dry up in summer, but that will not be the case with this river; it will run “in summer and in winter,” signifying continual blessing.
Another thing that will characterize the Lord’s millennial kingdom reign is unification of state and religion in Himself. “And the LORD shall be King over all the earth: in that day shall there be one LORD, and His name one” (vs. 9). Thus:
As “King,” He will be the Sovereign Ruler of the world.
As “LORD [Jehovah],” He will be the Object of worship.
For the first time in world history there will be a one-world government conducted in perfect righteousness (Psa. 72:1-3; Isa. 32:1; 61:11). Some have the idea that the Beast and the Antichrist will establish a one-world government during the Great Tribulation, but that is not true. The sphere of their authority will be in the West, and in those nations only. They will not have control over the Arab nations in the Middle East, nor will they have authority over Gog (Russia) and the nations in his confederacy. These nations are enemies of the West, and as such, will not accept the rule of any power in the West.
There will also be vast geographical changes in the topography of the land of Israel. Besides the great valley that will be created by the Lord’s feet on the Mount of Olives, “all the land shall be turned as a plain from Geba (six miles northeast of Jerusalem) to Rimmon (thirty-three miles southwest of Jerusalem) south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner-gate, and from the tower of Hananeel unto the king’s winepresses” (vs. 10). This plot of land is approximately 40 miles in diameter and will be “lifted up” in elevation, creating a high, very visible plain in the vicinity of Jerusalem, and making it the prominent feature in the land. Its purpose will be to accommodate the influx of people from all the nations of the world who will be visiting Jerusalem to worship. It is called “the mountain of the LORD” in connection with worship and learning the truth (Isa. 2:2-3), and “the city of the great King” in connection with the government of the earth (Psa. 48:2). “Benjamin’s gate” was in the north wall of the city and is the same as “the gate of Ephraim” (2 Kings 14:13; Neh. 8:16; 12:39). From it went the road northward to the land of Benjamin, and north of that to the land of Ephraim.
For the first time in thousands of years, Jerusalem will be safe to live in—simply because the Lord will be there (Psa. 46:4-5; Ezek. 48:35; Zeph. 3:5). “Men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited” (vs. 11). It will no more be “trodden down of the Gentiles” (Luke 21:24; Dan. 9:26b). As a result, a scene of rest and peace will mark the land in that day (Isa. 32:1-2, 17-18). A remnant of all twelve of the tribes of Israel will dwell there safely (Ezek. 38:11, 14) and in happy unity (Isa. 11:13).
The Destruction of Israel’s Foes Who Challenge the Reign of Christ
Vss. 12-15—The prophet then turns to speak of the Lord’s judgment upon “the peoples (Gentiles) who will come against Jerusalem” (vs. 12a). Most translations render this as “have fought,” but M. F. Unger indicates that the Hebrew literally is, “will come.” “Will come” points to yet another coalition of armies that will mount an attack “against Jerusalem” after the Lord has appeared and has restored the remnant of Israel. That there would be such a presumptuous attack upon Jerusalem, when there will be so many outward signs of the Lord’s presence being there with His people, is quite incredible. But such is unbelief; it blinds the heart and mind.
Who could these armies be who would dare to attempt such a thing? Zechariah does not specify who they are, but the prophetic Scriptures indicate that it could only be Gog and his great confederacy (Ezek. 38-39). They will be the only hostile enemies left on earth opposed to Israel who have not engaged in the conflicts. Commenting on this passage, W. Kelly said: “The awful judgment of the nations which fought against Jerusalem is set forth. We see the last sample of this stroke in Ezekiel 38-39 before peace flows like a river” (Lectures on the Minor Prophets, p. 500).
Needless to say, the Lord will decimate these godless people in the most ferocious judgment recorded in Scripture—called the Winepress (Vintage) judgment (Isa. 63:1-6; Joel 3:9-17; Rev. 14:17-20). Not only will the Lord personally roar out of Zion to “trample” these enemies in His fury, but there will also be a “plague” upon them that will consume their flesh away. “Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes [sockets], and their tongue shall consume away in their mouth” (vs. 12b; Ezek. 38:22a). Though not mentioned here, there will also be an enormous earthquake (Ezek. 38:19-20) causing the attacking armies to panic, and pandemonium will break out among them. In their confusion they will beat one another down. “And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour” (vs. 13; Ezek. 38:21). (Compare Judges 7:22.) Moreover, Israel’s armies will also “fight” (vs. 14; Jer. 51:19-23). “And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.” These nations will have designs on despoiling Israel (Ezek. 38:12-13), but they themselves will end up being despoiled by Israel!
Millennial Worship of Christ by All Nations
Vs. 16—Every foe being defeated, the Lord Jesus Christ as the Messiah of Israel and the King of all the earth will reign supreme. “Every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of Hosts, and to keep [celebrate] the Feast of Tabernacles” (vs. 16). Millennial worship of the Lord will be established, and the nations will be glad to give their homage to Him (Psa. 86:9; 100:1-5). All nations will be required to go up to Jerusalem annually to “worship the King, the LORD of Hosts,” and to keep “the Feast of Tabernacles.” This will be done representatively. Delegates representing each nation will come with an oblation from their respective nation, for it would be impossible to have several billion people converge on Jerusalem at one time. The large plain created for those visiting Jerusalem (vs. 10) will be large enough to accommodate the delegates from each country, but not for all the people of the world.
Governmental Judgment in the Millennium
Vss. 17-19—The nations who refuse to send an embassage to represent them in Jerusalem at the Feast of Tabernacles will be made to feel the governmental judgment of God in their land in a very practical way—“upon them shall be no rain” (vs. 17). This is a considerable judgment, for the rain in that millennial day will not be any ordinary rain. The “living [healing] waters” from the new river flowing out into the sea (vs. 8) will be absorbed into the eco-system all over the world, and thus, the rain will have those living virtues in it as well. The effect of the rain being withheld will, therefore, have huge negative consequences on the fertility of crops, etc. With nations like “Egypt,” such a penalty might seem irrelevant. They have virtually no rainfall (“have no rain”) and exist without it by using irrigation (Deut. 11:10). But God’s ways in government will not be thwarted by man’s ingenuity. On all such rainless nations that refuse to come up to Jerusalem to worship “there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep [celebrate] the Feast of Tabernacles” (vs. 18).
The Millennial Earth Characterized by Holiness
Vss. 20-21—Finally, the character of the great King will be reflected in everything in His kingdom. Since He is holy, holiness will be the order of the day in all aspects of life. The whole land will be sanctified to the Lord. “HOLINESS UNTO THE LORD” will be written across everything (symbolically), from the most ordinary things in domestic life to things pertaining to the worship of the Lord in the temple. This epitaph signifying the holy standard of the Lord will be on:
“The bells of the horses”—public life.
“The pots in the LORD’S house”—religious life.
“Every pot in Jerusalem and Judah”—private life.
In a holy city, populated with holy people who worship in a holy temple, there is absolutely no place for unholiness. Therefore, “in that day there shall be no more the Canaanite in the house of the LORD of Hosts” (vs. 21). In Israel, a “Canaanite” was the proverbial name for a profane and morally corrupt person.
Such will be the character of the millennial day when the Lord Jesus Christ, Israel’s Messiah and King of all the earth, will reign supreme.
THE VISIONS, PROPHECIES
& BURDENS OF ZECHARIAH—The Complete History of Israel
and the Gentile Nations in Relation
to Jesus Christ, the Messiah
Bruce Anstey
ISBN 1-894403-00-31
First Printed Edition – November 2020
Printed Version – 1.0
Printed in Canada
First eBook Edition – May 2021
eBook Version – 1.0
Note: all Scriptures quoted are from either the King James Version (KJV) or the J. N. Darby Translation, unless otherwise noted.
Published By:
CHRISTIAN TRUTH PUBLISHING
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