{"id":1134,"date":"2018-01-30T16:50:11","date_gmt":"2018-01-30T15:50:11","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1134"},"modified":"2018-01-30T17:01:55","modified_gmt":"2018-01-30T16:01:55","slug":"eternal-god-revealing-himself-to-suffering-israel-8","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/eternal-god-revealing-himself-to-suffering-israel-8\/","title":{"rendered":"Eternal God Revealing Himself to Suffering Israel"},"content":{"rendered":"

CHAPTER XVI
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OUTLINE OF MESSIAH’S CAREER ACCORDING TO PSALM ONE HUNDRED EIGHTEEN
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I. HISTORICAL LITURGICAL USE OF THIS PSALM<\/center><\/p>\n

THIS Psalm is the last of the Hallel psalms. According to Delitzsch, a festive procession led by priests and Levites sings verses 1-19 on its way to Jerusalem to the temple where it offers sacrificial animals. Verses 1-4 are sung as they start on their journey; verses 5-18 while on the journey; and verse 19, upon their arrival at the temple. In this last verse the worshipers request entrance to the temple by singing, „Open to me the gates of righteousness: I will enter into them, I will give thanks unto the Lord.“ Thereupon, the priests and the Levites in attendance at the temple welcome the procession, verses 20-27. In verse 28 the new arrivals respond by declaring that the Lord is their God. In verse 29 all present join in praise of God for His lovingkindness.<\/p>\n

The personal pronoun „I“ appears very prominently in verses 5-19. One would think that these verses recount the experiences of a single individual if it were not that the first four verses point clearly to the fact that it is the nation who is singing this Hallel. In these introductory verses, not only Israel, and the House of Aaron, but also those „that fear the Lord“ are exhorted to praise God for His lovingkindness. Each one is to sing the following hymn on the way as an expression of his personal experience with God and confidence in Him. As they sang this song from year to year on their pilgrimages to the sacred shrine of the God of Israel, each pilgrim looked not only backward to the blessings that were wrought for him by the Lord through Moses when he led them out of Egyptian bondage, but also forward with great anticipation to the time when the nation shall be completely delivered from all of its distresses and „the voice of rejoicing and salvation is in the tents of the righteous,“ which blessed and happy condition will come to pass after the „right hand of the Lord doeth valiantly.“ In the time of her deepest sorrow with the vision of deliverance, peace, and blessing before her mind, she shall sing by faith, „I shall not die, but live, and declare the works of the Lord. The Lord hath chastened me sore; But he hath not given me over unto death.“<\/p>\n

\nII. THE GATES OF RIGHTEOUSNESS<\/p>\n

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The expression „The gates of righteousness“ in „Open to me the gates of righteousness“ calls for investigation. It, doubtless, in this context refers to the temple gates. In Psa. 15:1,2 David asks, Who shall sojourn in the holy hill of Zion at the temple? and answers his question by saying, „He that walketh uprightly, and worketh righteousness,“ etc. Since only the righteous are, according to this Psalm, permitted to dwell there, it is appropriate to speak of the gates through which they enter the temple site as the gates of righteousness. This same question is raised in Psa. 24:3 and is answered immediately; in which reply emphasis is laid upon righteousness. In confirmation of this position one reads in Isa. 26:1,2: \u05d1\u05bc\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05d4\u05d5\u05bc\u05d0 \u05d9\u05d5\u05bc\u05e9\u05c1\u05b7\u05e8 \u05d4\u05b7\u05e9\u05bc\u05c1\u05b4\u05d9\u05e8\u05be\u05d4\u05b7\u05d6\u05bc\u05b6\u05d4 \u05d1\u05bc\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 \u05e2\u05b4\u05d9\u05e8 \u05e2\u05b8\u05d6\u05be\u05dc\u05b8\u05e0\u05d5\u05bc \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05d4 \u05d9\u05b8\u05e9\u05c1\u05b4\u05d9\u05ea \u05d7\u05d5\u05b9\u05de\u05d5\u05b9\u05ea \u05d5\u05b8\u05d7\u05b5\u05dc\u05c3 \u05e4\u05bc\u05b4\u05ea\u05b0\u05d7\u05d5\u05bc \u05e9\u05c1\u05b0\u05e2\u05b8\u05e8\u05b4\u05d9\u05dd \u05d5\u05b0\u05d9\u05b8\u05d1\u05b9\u05d0 \u05d2\u05d5\u05b9\u05d9\u05be\u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 \u05e9\u05c1\u05b9\u05de\u05b5\u05e8 \u05d0\u05b1\u05de\u05bb\u05e0\u05b4\u05d9\u05dd\u05c3 <\/span><\/b>„In that day shall this song be sung in the land of Judah: We have a strong city; salvation will he appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth faith may enter in.“ The context of this passage shows that the prophet is speaking of Jerusalem, the capital city of Judah, when he speaks of the strong city, and the righteous nation’s entering therein. The nation can be a righteous nation only after the Lord has purged out all the rebels and sinners and brought them into the bond of the covenant: <\/b><\/span>\u05d5\u05b0\u05d4\u05b7\u05e2\u05b2\u05d1\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05ea\u05bc\u05b7\u05d7\u05b7\u05ea \u05d4\u05b7\u05e9\u05bc\u05c1\u05b8\u05d1\u05b6\u05d8 \u05d5\u05b0\u05d4\u05b5\u05d1\u05b5\u05d0\u05ea\u05b4\u05d9 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05d1\u05bc\u05b0\u05de\u05b8\u05e1\u05b9\u05e8\u05b6\u05ea \u05d4\u05b7\u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea\u05c3 \u05d5\u05bc\u05d1\u05b8\u05e8\u05d5\u05b9\u05ea\u05b4\u05d9 \u05de\u05b4\u05db\u05bc\u05b6\u05dd \u05d4\u05b7\u05de\u05bc\u05b9\u05e8\u05b0\u05d3\u05b4\u05d9\u05dd \u05d5\u05b0\u05d4\u05b7\u05e4\u05bc\u05d5\u05b9\u05e9\u05c1\u05b0\u05e2\u05b4\u05d9\u05dd \u05d1\u05bc\u05b4\u05d9 \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b0\u05d2\u05d5\u05bc\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd \u05d0\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0 \u05d0\u05d5\u05b9\u05ea\u05b8\u05dd \u05d5\u05b0\u05d0\u05b6\u05dc\u05be\u05d0\u05b7\u05d3\u05b0\u05de\u05b7\u05ea \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05dc\u05b9\u05d0 \u05d9\u05b8\u05d1\u05d5\u05b9\u05d0 \u05d5\u05b4\u05d9\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b6\u05dd \u05db\u05bc\u05b4\u05d9\u05be\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4\u05c3 <\/span><\/b> „I will cause you to pass under the rod, and I will bring you into the bond of the covenant; and I will purge out from among you the rebels, and them that transgress against me; I will bring them forth out of the land where they sojourn, but they shall not enter into the land of Israel: and ye shall know that I am the Lord“ (Ezek. 20:37,38). The covenant to which reference is made in the expression „bond of the covenant“ is the new covenant which God through Jeremiah promises to make with the house of Israel and Judah. <\/b><\/span> \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05d1\u05bc\u05b8\u05d0\u05b4\u05d9\u05dd \u05e0\u05b0\u05d0\u05bb\u05dd\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b0\u05db\u05b8\u05e8\u05b7\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d1\u05bc\u05b5\u05d9\u05ea \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea \u05d7\u05b2\u05d3\u05b8\u05e9\u05c1\u05b8\u05d4\u05c3 \u05dc\u05b9\u05d0 \u05db\u05b7\u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05db\u05bc\u05b8\u05e8\u05b7\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea\u05be\u05d0\u05b2\u05d1\u05d5\u05b9\u05ea\u05b8\u05dd \u05d1\u05bc\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b6\u05d7\u05b1\u05d6\u05b4\u05d9\u05e7\u05b4\u05d9 \u05d1\u05b0\u05d9\u05b8\u05d3\u05b8\u05dd \u05dc\u05b0\u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0\u05b8\u05dd \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd\u05c3 <\/span><\/b>„Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt“ (Jer. 31:31, 32).<\/p>\n

In response to the request of the newly-arrived pilgrims the attendants at the temple in verse 20 respond by pointing to a certain gate and by saying, „This is the gate of the Lord; The righteous shall enter into it. I will give thanks unto thee; for thou hast answered me, And art become my salvation.“ In the prophetic vision the inspired Psalmist places himself in point of time beyond the time of Jacob’s trouble when God has already become Israel’s salvation, having suppressed all wickedness and sin and having made Jerusalem the center of righteousness from which justice and equity go to the four corners of the earth. In verses 22-24 the writer shows how God has become Israel’s Salvation.<\/p>\n

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\nIII. WHO OR WHAT IS THE „STONE“?<\/span><\/p>\n

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<\/b> \u05d0\u05b6\u05d1\u05b6\u05df \u05de\u05b8\u05d0\u05b2\u05e1\u05d5\u05bc \u05d4\u05b7\u05d1\u05bc\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd \u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 \u05dc\u05b0\u05e8\u05b9\u05d0\u05e9\u05c1 \u05e4\u05bc\u05b4\u05e0\u05bc\u05b8\u05d4\u05c3 \u05de\u05b5\u05d0\u05b5\u05ea \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 \u05d6\u05bc\u05b9\u05d0\u05ea \u05d4\u05b4\u05d9\u05d0 \u05e0\u05b4\u05e4\u05b0\u05dc\u05b8\u05d0\u05ea \u05d1\u05bc\u05b0\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9\u05e0\u05d5\u05bc\u05c3 \u05d6\u05b6\u05d4\u05be\u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e0\u05b8\u05d2\u05b4\u05d9\u05dc\u05b8\u05d4 \u05d5\u05b0\u05e0\u05b4\u05e9\u05c2\u05b0\u05de\u05b0\u05d7\u05b8\u05d4 \u05d1\u05d5\u05b9\u05c3 <\/span><\/b><\/p>\n

„The stone which the builders rejected is become the head of the corner. This is the Lord’s doing; It is marvellous in our eyes. This is the day which the Lord hath made; We will rejoice and be glad in it.“ What or who is referred to by the <\/b><\/span> \u05d0\u05b6\u05d1\u05b6\u05df <\/span><\/b> „stone?“ This word is to be taken as a literal stone unless the context indicates clearly that it is used in a figurative or metaphorical sense. In the preceding verses, as seen above, God has become the salvation of the entire nation, for concerning this salvation each one of the nation sings praises to God. In the following verse he states, „This is from the Lord; it is a miracle in our eyes“ (Accurate Tr.); The rejection of the stone by the builders and later its being accepted by them is the thing which is from the Lord and which is a wonder, or miracle, in the eyes of restored and blessed Israel. In the next verse the writer continues, „This is the day which the Lord hath made; We will rejoice and be glad in it.“ The continuity of thought proves beyond a doubt that the acceptance on the part of the builders of the stone which they had formerly rejected is the thing which God has miraculously wrought and in which the nation rejoices. This context reaches such sublime heights of spiritual grandeur and exaltation that it is impossible for one to conceive that the Psalmist is talking of builders of a literal temple and of their going back to the literal stone which they had formerly passed by as of no value, and placing it as the corner stone.<\/p>\n

Let the reader for a moment place himself in his thinking at the time that the thousands of men were busily engaged in the building of Solomon’s temple. Lying on the ground in every direction are timbers and stones of various shapes and sizes, and everywhere men are at work on different phases of the construction. The chief architect, after the ground has been plotted, looks for the corner stone which has already been hewn to the proper shape and size in the quarry. He, with his attendants, goes to one stone at which he looks and passes by, deciding that it is not the one for which they are looking. After a fruitless search among the many stones the architect and his builders return, re-examine this special stone and, to their amazement, discover the fact that this stone which they rejected is the real true corner stone. These very builders, who rejected it at first, now accept it and give it its rightful place as the head of the corner. It is quite probable according to the prediction that such an occurrence took place at the building of Solomon’s temple; but the failure of the builders to recognize the corner stone at first and later their returning and seeing their mistake is not an event of such importance that would warrant the inspired singer to speak in such glowing terms of spiritual exaltation. Therefore the context suggests most clearly that the word „stone“ is used in a symbolic or figurative meaning.<\/p>\n

With the conclusion, just arrived at as a clue, let the reader now follow an investigation concerning the use of the words <\/b><\/span>\u05d0\u05b6\u05d1\u05b6\u05df ,\u05e6\u05d5\u05bc\u05e8<\/span><\/b> „rock“ and „stone.“ In Deut. 32:4,15,18, God is called a rock, „the rock, his work is perfect“; „then he forsook God Who made him, And lightly esteemed the Rock of his salvation“; „Of the Rock that begat thee thou art unmindful, And hast forgotten God that gave thee birth.“ In Psalm 95:1 appears the statement, „Let us make a joyful noise to the rock of our salvation.“ In each of these passages God is spoken of figuratively as a <\/b><\/span>\u05e6\u05d5\u05bc\u05e8 <\/span><\/b> „Rock.“ <\/b><\/span> \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05dc\u05b0\u05de\u05b4\u05e7\u05b0\u05d3\u05bc\u05b8\u05e9\u05c1 \u05d5\u05bc\u05dc\u05b0\u05d0\u05b6\u05d1\u05b6\u05df \u05e0\u05b6\u05d2\u05b6\u05e3 \u05d5\u05bc\u05dc\u05b0\u05e6\u05d5\u05bc\u05e8 \u05de\u05b4\u05db\u05b0\u05e9\u05c1\u05d5\u05b9\u05dc \u05dc\u05b4\u05e9\u05c1\u05b0\u05e0\u05b5\u05d9 \u05d1\u05b8\u05ea\u05bc\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05dc\u05b0\u05e4\u05b7\u05d7 \u05d5\u05bc\u05dc\u05b0\u05de\u05d5\u05b9\u05e7\u05b5\u05e9\u05c1 \u05dc\u05b0\u05d9\u05d5\u05b9\u05e9\u05c1\u05b5\u05d1 \u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b8\u05b4\u05dd\u05c3<\/span><\/b> „And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem“ (Isa. 8:14). The context from which this quotation is taken most clearly shows that it is God who becomes a sanctuary to those who sanctify Him and fear Him. Not only, says the prophet, will God become a sanctuary to those of Israel who worship Him, but He will also become a Stone of stumbling and a Rock of offence to both the houses of Israel, that is, to all of the people of Israel who do not take refuge in Him. Therefore from this context, it is quite evident that God speaks of Himself under the figure of a stone. In some way which Isaiah in this connection does not mention God will become a stone of stumbling and a rock of offense to the bulk of the Hebrew people. Further light is thrown upon the figurative use of the word „stone“ in Isa. 28:16 <\/b><\/span> \u05dc\u05b8\u05db\u05b5\u05df \u05db\u05bc\u05b9\u05d4 \u05d0\u05b8\u05de\u05b7\u05e8 \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d9\u05b1\u05d4\u05d5\u05b4\u05d4 \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 \u05d9\u05b4\u05e1\u05bc\u05b7\u05d3 \u05d1\u05bc\u05b0\u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df \u05d0\u05b8\u05d1\u05b6\u05df \u05d0\u05b6\u05d1\u05b6\u05df \u05d1\u05bc\u05b9\u05d7\u05b7\u05df \u05e4\u05bc\u05b4\u05e0\u05bc\u05b7\u05ea \u05d9\u05b4\u05e7\u05b0\u05e8\u05b7\u05ea \u05de\u05d5\u05bc\u05e1\u05b8\u05d3 \u05de\u05d5\u05bc\u05e1\u05bc\u05b8\u05d3 \u05d4\u05b7\u05de\u05bc\u05b7\u05d0\u05b2\u05de\u05b4\u05d9\u05df \u05dc\u05b9\u05d0 \u05d9\u05b8\u05d7\u05b4\u05d9\u05e9\u05c1\u05c3 <\/span><\/b> „Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious <\/span>corner-stone<\/i><\/span> of sure foundation: he that believeth shall not be in haste.“ The scoffers in Zion who mocked Isaiah and jeered at his message from the Holy One of Israel replied to his preaching by saying that they were very secure, having made lies their refuge and having hid themselves under falsehood. To their blasphemies he replied making the wonderful prediction concerning the foundation stone, the tried and precious corner stone. That the word „stone“ is used in a spiritual sense is evident from the fact that „he that believeth shall not be in haste.“ This spiritual interpretation is confirmed further by the context. The scoffers ridiculed Isaiah’s preaching and stated that they had made a covenant with death, with Sheol they were in agreement. They further spoke of their covenant with death as a place of refuge and safety; therefore shouted they that they would not fear any calamity nor disaster that might come upon the land. In reply to these blasphemers Isaiah called their attention to the real true refuge to which one may go for safety. This refuge which, says the prophet, God will lay in Zion for a foundation is, „A STONE, A TRIED STONE, A PRECIOUS CORNER-STONE OF SURE FOUNDATION.“ It is unthinkable to say that „stone“ in this passage is to be taken literally, for a literal stone could not be a refuge nor shelter for the entire nation of Israel. But this stone stands symbolically for an individual in whom the nation can believe with absolute confidence. He is such a one whose goodness, righteousness, and power are such as to inspire unflinching trust in the heart of him who believes; therefore regardless of circumstances he who believes in Him will have no need of fear, for he realizes that this one is a present help in the time of trouble. This one, in other words, is the master of every situation regardless of how threatening or formidable the foe may be. Hence the one trusting is sure of complete protection and has no need of hasty flight. The thing which will inspire confidence in this individual is the fact that he has been tried with the severest tests and has proved to be worthy of all confidence; therefore he is the corner stone.<\/p>\n

The symbolic interpretation of the stone in the passage of Isaiah just reviewed accords well with the context of Psa. 118 which is the subject of this chapter. In fact, the context demands such an interpretation. Since the stone symbolizes an individual, the expression „the builders“ evidently is used in a symbolic sense. Since it was the nation Israel which built the temple and which worshipped there, this expression refers to the Hebrew race. Furthermore, since the „Stone“ is an individual who at first is rejected by the nation but later on is accepted and accorded the highest place by it, it is quite evident that the writer is striking the same note which is given in Psa. 110:1,2, namely, the rejection by the Hebrew people of King Messiah at his first advent, His ascension to the right hand of the throne of God, and finally His return to Jerusalem a second time when the remnant of Israel shall accept Him and voluntarily pledge their allegiance to Him. This interpretation is the only one which will accord with the continuity of thought running through verses 21 and 22. In verse 21 God has become the salvation of Israel and verse 22 explains in what way God has become its salvation, namely, by her reversing her decision against the Messiah and by accepting Him with all her heart. These conclusions are furthermore confirmed by verse 23 which says that Israel’s rejection of the Messiah and later her acceptance of Him are from the Lord and are a miracle in the eyes of the nation.<\/p>\n

Israel’s rejection of Messiah when He comes the first time is due to the fact that she fails to heed the admonition of the prophet who forewarns the nation: <\/b><\/span>\u05db\u05bc\u05b9\u05d4 \u05d0\u05b8\u05de\u05b7\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e9\u05c1\u05b4\u05de\u05b0\u05e8\u05d5\u05bc \u05de\u05b4\u05e9\u05c1\u05b0\u05e4\u05bc\u05b8\u05d8 \u05d5\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05bc \u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05d4 \u05db\u05bc\u05b4\u05d9\u05be\u05e7\u05b0\u05e8\u05d5\u05b9\u05d1\u05b8\u05d4 \u05d9\u05b0\u05e9\u05c1\u05d5\u05bc\u05e2\u05b8\u05ea\u05b4\u05d9 \u05dc\u05b8\u05d1\u05d5\u05b9\u05d0 \u05d5\u05b0\u05e6\u05b4\u05d3\u05b0\u05e7\u05b8\u05ea\u05b4\u05d9 \u05dc\u05b0\u05d4\u05b4\u05d2\u05bc\u05b8\u05dc\u05d5\u05b9\u05ea\u05c3 \u05d0\u05b7\u05e9\u05c1\u05b0\u05e8\u05b5\u05d9 \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 \u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4\u05be\u05d6\u05bc\u05b9\u05d0\u05ea \u05d5\u05bc\u05d1\u05b6\u05df\u05be\u05d0\u05b8\u05d3\u05b8\u05dd \u05d9\u05b7\u05d7\u05b2\u05d6\u05b4\u05d9\u05e7 \u05d1\u05bc\u05b8\u05d4\u05bc \u05e9\u05c1\u05b9\u05de\u05b5\u05e8 \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05de\u05b5\u05d7\u05b7\u05dc\u05bc\u05b0\u05dc\u05d5\u05b9 \u05d5\u05b0\u05e9\u05c1\u05b9\u05de\u05b5\u05e8 \u05d9\u05b8\u05d3\u05d5\u05b9 \u05de\u05b5\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05db\u05bc\u05b8\u05dc\u05be\u05e8\u05b8\u05e2\u05c3 <\/span><\/b>„Keep ye justice, and do righteousness; for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that holdeth it fast; that keepeth the Sabbath from profaning it, and keepeth his hand from doing any evil“ (Isa. 56:1,2). Sin and wrong-doing in the life separates from God (Isa. 59:1-4) Who calls to a life of purity and holiness. When man refuses to live such a life and God calls him to repentance, if he refuses the call, he is held responsible (see Isa. 22:12-14). Man’s persistent refusal to hearken to the voice of God necessitates God’s bringing judicial blindness and spiritual darkness upon him. Thus Jeremiah warned Israel: <\/b><\/span>\u05e9\u05c1\u05b4\u05de\u05b0\u05e2\u05d5\u05bc \u05d5\u05b0\u05d4\u05b7\u05d0\u05b2\u05d6\u05b4\u05d9\u05e0\u05d5\u05bc \u05d0\u05b7\u05dc\u05be\u05ea\u05bc\u05b4\u05d2\u05b0\u05d1\u05bc\u05b8\u05d4\u05d5\u05bc \u05db\u05bc\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d3\u05bc\u05b4\u05d1\u05bc\u05b5\u05e8\u05c3 \u05ea\u05bc\u05b0\u05e0\u05d5\u05bc \u05dc\u05b7\u05d9\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05db\u05b6\u05dd \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 \u05d1\u05bc\u05b0\u05d8\u05b6\u05e8\u05b6\u05dd \u05d9\u05b7\u05d7\u05b0\u05e9\u05c1\u05b4\u05da\u05b0 \u05d5\u05bc\u05d1\u05b0\u05d8\u05b6\u05e8\u05b6\u05dd \u05d9\u05b4\u05ea\u05b0\u05e0\u05b7\u05d2\u05bc\u05b0\u05e4\u05d5\u05bc \u05e8\u05b7\u05d2\u05b0\u05dc\u05b5\u05d9\u05db\u05b6\u05dd \u05e2\u05b7\u05dc\u05be\u05d4\u05b8\u05e8\u05b5\u05d9 \u05e0\u05b8\u05e9\u05c1\u05b6\u05e3 \u05d5\u05b0\u05e7\u05b4\u05d5\u05bc\u05b4\u05d9\u05ea\u05b6\u05dd \u05dc\u05b0\u05d0\u05d5\u05b9\u05e8 \u05d5\u05b0\u05e9\u05c2\u05b8\u05de\u05b8\u05d4\u05bc \u05dc\u05b0\u05e6\u05b7\u05dc\u05b0\u05de\u05b8\u05d5\u05b6\u05ea \u05d9\u05b0\u05e9\u05c1\u05b4\u05d9\u05ea \u05dc\u05b7\u05e2\u05b2\u05e8\u05b8\u05e4\u05b6\u05dc\u05c3<\/span><\/b> „Hear ye, and give ear; be not proud; for the Lord hath spoken. Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness“ (Jer. 13:15,16). When one persists in sin, God, according to this passage, brings darkness so that the sinner stumbles, spiritually speaking, and knows not whither he is going.<\/p>\n

Furthermore, when one’s religion ceases to grip the heart and to control the life, but develops into a cold dead mechanical observance of religious rites and ceremonies, even though they be in accordance with the law of God, his religion is unacceptable to God and necessitates God’s bringing spiritual darkness and blindness upon him. Isaiah (29:9-12) speaks of his people’s staggering like a drunken man and in verse 10 explains the unusual sight by saying „for the Lord hath poured out upon you the spirit of deep sleep, and has closed your eyes, the prophets; and your heads, the seers, hath he covered.“ Continuing to explain the reasons for the spiritual blindness of the people, he says: <\/b><\/span>\u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d9\u05b7\u05e2\u05b7\u05df \u05db\u05bc\u05b4\u05d9 \u05e0\u05b4\u05d2\u05bc\u05b7\u05e9\u05c1 \u05d4\u05b8\u05e2\u05b8\u05dd \u05d4\u05b7\u05d6\u05bc\u05b6\u05d4 \u05d1\u05bc\u05b0\u05e4\u05b4\u05d9\u05d5 \u05d5\u05bc\u05d1\u05b4\u05e9\u05c2\u05b0\u05e4\u05b8\u05ea\u05b8\u05d9\u05d5 \u05db\u05bc\u05b4\u05d1\u05bc\u05b0\u05d3\u05d5\u05bc\u05e0\u05b4\u05d9 \u05d5\u05b0\u05dc\u05b4\u05d1\u05bc\u05d5\u05b9 \u05e8\u05b4\u05d7\u05b7\u05e7 \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05b4\u05d9 \u05d5\u05b7\u05ea\u05bc\u05b0\u05d4\u05b4\u05d9 \u05d9\u05b4\u05e8\u05b0\u05d0\u05b8\u05ea\u05b8\u05dd \u05d0\u05b9\u05ea\u05b4\u05d9 \u05de\u05b4\u05e6\u05b0\u05d5\u05b7\u05ea \u05d0\u05b2\u05e0\u05b8\u05e9\u05c1\u05b4\u05d9\u05dd \u05de\u05b0\u05dc\u05bb\u05de\u05bc\u05b8\u05d3\u05b8\u05d4\u05c3 \u05dc\u05b8\u05db\u05b5\u05df \u05d4\u05b4\u05e0\u05b0\u05e0\u05b4\u05d9 \u05d9\u05d5\u05b9\u05e1\u05b4\u05e3 \u05dc\u05b0\u05d4\u05b7\u05e4\u05b0\u05dc\u05b4\u05d9\u05d0 \u05d0\u05b6\u05ea\u05be\u05d4\u05b8\u05e2\u05b8\u05dd \u05d4\u05b7\u05d6\u05bc\u05b6\u05d4 \u05d4\u05b7\u05e4\u05b0\u05dc\u05b5\u05d0 \u05d5\u05b8\u05e4\u05b6\u05dc\u05b6\u05d0 \u05d5\u05b0\u05d0\u05b8\u05d1\u05b0\u05d3\u05b8\u05d4 \u05d7\u05b8\u05db\u05b0\u05de\u05b7\u05ea \u05d7\u05b2\u05db\u05b8\u05de\u05b8\u05d9\u05d5 \u05d5\u05bc\u05d1\u05b4\u05d9\u05e0\u05b7\u05ea \u05e0\u05b0\u05d1\u05b9\u05e0\u05b8\u05d9\u05d5 \u05ea\u05bc\u05b4\u05e1\u05b0\u05ea\u05bc\u05b7\u05ea\u05bc\u05b8\u05e8\u05c3 <\/span><\/b>
\n„And the Lord said, Forasmuch as this people draw nigh <\/span>unto<\/i> <\/span>me,<\/i><\/span> and with their mouth and with their lips do honor me, but have removed their heart far from me, and their fear of me is a commandment of men which hath been taught <\/span>them;<\/i><\/span> therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid“ (Isa. 29:13,14).<\/p>\n

<\/span><\/p>\n

CONCLUSION
\n<\/span><\/center><\/p>\n


\nIn this passage the first coming of the Messiah and His rejection by the elders of His people are clearly stated; the period intervening between the first and the second coming is omitted; but His second coming is implied in the statement that the rejected stone becomes the head of the corner. Likewise, the glorious reign of the Messiah is stated in the words, „This is the day which the Lord hath made.“ Therefore the facts presented in this Psalm coincide with other passages which have been investigated.
\n<\/span><\/p>\n

\n

CHAPTER XVII
\n<\/span><\/center>\u00a0<\/span><\/p>\n

OUTLINE OF MESSIAH’S CAREER ACCORDING TO ZECHARIAH
<\/p>\n

I. THE PRIEST KING
\n<\/span><\/center><\/p>\n

IT is recognized by all scholars that Zechariah falls into two divisions: (1) chapters 1-8; (2) chapters 9-14. The theme of the first division is expressed by the Lord in the following words: „I am jealous for Jerusalem and for Zion with a great jealousy … I am returned to Jerusalem with mercies; my house shall be built in it … a line shall be stretched forth over Jerusalem … My cities shall yet overflow with prosperity; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem“ (Chapter 1:14-17). On the night of the 24th of the eleventh month of the second year of Darius the Lord gave Zechariah a series of eight visions all of which pertained to the glorious promises connected with Zion’s future. In chapter 6 the climax is reached in the symbolic act of the crowning of Joshua, the high priest.<\/p>\n

Upon the arrival of certain wealthy Jews at Jerusalem from Babylon, the word of the Lord came to the prophet, instructing him to receive from them gold and silver with which crowns should be made. He was, furthermore, instructed to take the crowns and place them upon the head of Joshua at that time and to utter a prophecy.
\n<\/span><\/p>\n

\u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b8 \u05d0\u05b5\u05dc\u05b8\u05d9\u05d5 \u05dc\u05b5\u05d0\u05de\u05b9\u05e8 \u05db\u05bc\u05b9\u05d4 \u05d0\u05b8\u05de\u05b7\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e6\u05b0\u05d1\u05b8\u05d0\u05d5\u05b9\u05ea \u05dc\u05b5\u05d0\u05de\u05b9\u05e8 \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4\u05be\u05d0\u05b4\u05d9\u05e9\u05c1 \u05e6\u05b6\u05de\u05b7\u05d7 \u05e9\u05c1\u05b0\u05de\u05d5\u05b9 \u05d5\u05bc\u05de\u05b4\u05ea\u05bc\u05b7\u05d7\u05b0\u05ea\u05bc\u05b8\u05d9\u05d5 \u05d9\u05b4\u05e6\u05b0\u05de\u05b8\u05d7 \u05d5\u05bc\u05d1\u05b8\u05e0\u05b8\u05d4 \u05d0\u05b6\u05ea\u05be\u05d4\u05b5\u05d9\u05db\u05b7\u05dc \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4\u05c3 \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0 \u05d9\u05b4\u05d1\u05b0\u05e0\u05b6\u05d4 \u05d0\u05b6\u05ea\u05be\u05d4\u05b5\u05d9\u05db\u05b7\u05dc \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0\u05be\u05d9\u05b4\u05e9\u05bc\u05c2\u05b8\u05d0 \u05d4\u05d5\u05b9\u05d3 \u05d5\u05b0\u05d9\u05b8\u05e9\u05c1\u05b7\u05d1 \u05d5\u05bc\u05de\u05b8\u05e9\u05c1\u05b7\u05dc \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b4\u05e1\u05b0\u05d0\u05d5\u05b9 \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05db\u05b9\u05d4\u05b5\u05df \u05e2\u05b7\u05dc\u05be\u05db\u05bc\u05b4\u05e1\u05b0\u05d0\u05d5\u05b9 \u05d5\u05b7\u05e2\u05b2\u05e6\u05b7\u05ea \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd \u05ea\u05bc\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 \u05d1\u05bc\u05b5\u05d9\u05df \u05e9\u05c1\u05b0\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd\u05c3
\n<\/span><\/b><\/p>\n

With the word <\/span>\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4<\/span><\/b>, which was characteristic with the prophets, Zechariah called his auditors‘ attention to „the man whose name is the „Branch.“ The expression „Branch“ had in Zechariah’s day become a proper name. Isaiah seems to be the first writing prophet who used it (Isa. 4:2). Without controversy he was speaking of the Messiah Whom he termed „the Branch of the Lord“ <\/span>\u05e6\u05b6\u05de\u05b7\u05d7 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 <\/span><\/b>which words refer to the divine nature of the Messiah.\u00b9<\/p>\n

In the second half of that line he spoke of His human nature as „fruit of the earth“ <\/span>\u05e4\u05b0\u05e8\u05b4\u05d9 \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5<\/span><\/b>. Again, the same prophet spoke of Messiah in Chapter 11, using, however, different words. Jeremiah also spoke of Messiah as the „righteous Branch“ Who is „the Lord our righteousness“ (Jer. 23:5,6; 33:15); hence when Zechariah speaks of „the man whose name is the „Branch“ he is undoubtedly speaking of <\/span>\u05d1\u05bc\u05b6\u05df \u05d3\u05b8\u05d5\u05b4\u05d9\u05d3, <\/span><\/b> „the Son of David.“ He is God manifest in the flesh–the God-Man.
\n<\/span>
\n<\/span>„And he shall grow up out of his place.“ The use of the word „grow up“ doubtless is an echo of Isa. 53:2 which compares the Messiah to a plant growing up out of dry ground–a reference to the unfavorable spiritual environment in which the Messiah is born and lives. The expression „his place“ unmistakably refers to the location of His birth and the sphere of His activity.<\/p>\n

„And he shall build the temple of the Lord; even he shall build the temple of the Lord.“ These words were the source of great comfort to the discouraged community. On the occasion of the dedication of Zerubbabel’s temple the streams of joy and sadness flowed together, for the old men and women who had seen the temple of Solomon before its destruction, though delighted over the fact that the house of God had been completed, were, nevertheless, sad because there was no comparison between the two structures. This fact, doubtless, had a very depressing effect upon everyone. In order to alleviate the overwhelming depression of their spirits and to encourage the nation to loyalty to God and to greater activity, the prophet portrayed vividly the power, work, and glory of the Messiah in symbolic form by placing crowns upon the head of the high priest in their presence. The newly completed temple, which in comparison with Solomon’s was very insignificant, and the feeble efforts of the community under the leadership of Zerubbabel, a prince of the house of David, serving as a dark background, the prophet pointed to Joshua, who was wearing the priestly garments and upon whose head had been placed the crowns of priesthood and of royalty, exclaiming, „Behold, the man whose name is the Branch … He shall build the temple of the Lord.“ This prediction drew their attention away from Zerubbabel and his work to THE PRINCE OF THE HOUSE OF DAVID, THE MESSIAH, Who shall build the great temple described minutely and accurately by Ezekiel (chapters 40-48). The temples which were built by Solomon and Zerubbabel were simply temporary and typical; but the temple which Messiah shall build will be the real temple of God upon this earth.<\/p>\n

„And he shall bear the glory.“ The glory referred to here is evidently that of which Isaiah spoke (4:5). „And the Lord will create over the whole habitation of Mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory <\/span>shall be spread<\/i><\/span> a covering.“ At that time the knowledge of the glory of the Lord shall cover the earth as the waters cover the sea. Again, the same prophet (60:1) referred to this glory, „and the glory of the Lord is risen upon thee (Jerusalem).“ Hence when Zechariah says that Messiah „shall bear the glory,“ he refers to the manifestation of the glory of God in Zion.<\/p>\n

„And shall sit and rule upon his throne.“ He will reign in righteousness and in absolute justice over the entire world (see Psa. 2; 72; Isa. 9:6,7; 11; 32:1-8; Jer. 23:5,6).<\/p>\n

„And he shall be a priest upon his throne.“ The Messiah here is first represented as of the royal lineage; secondly, as being a priest. These facts are corroborated by Psa. 110 (see Chapter XIII). Messiah is King of the earth because He is God manifest in the flesh. Being King, the sacerdotal office is conferred upon Him by an oath of the Eternal God. Unmistakably Jeremiah speaks of Him in the following words: „And their prince shall be of themselves, and their ruler shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is he that hath had boldness to approach unto me? saith the Lord“ (Jer. 30:21).<\/p>\n

„And the counsel of peace shall be between them both.“ From Sinai unto the destruction of the temple in 70 A.D. there was a continuous succession of priests of the house of Aaron who wore the priestly mitre and crown. The high priest was supreme in matters religious. During the days of the monarchy a succession of kings of the house of David sat upon the throne. In matters secular the King was supreme. When Messiah builds the temple of the Lord He will be both King and Priest upon His throne, which fact is symbolized by Joshua’s wearing these crowns. At various times in Israel’s past history friction arose between priest and king; not so when Messiah comes, for these two offices will be filled by Him.<\/p>\n

„And this shall come to pass, if ye will diligently obey the voice of the Lord your God.“ If this passage were the only one touching upon this subject, one would be justified in concluding that His coming, reigning, and building the temple of the Lord are contingent upon Israel’s diligently obeying the voice of God; hence it would be in that case conditional, but other passages teach most clearly that these promises are unconditional. „My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness: I will not lie unto David: his seed shall endure for ever, and his throne as the sun before me“ (Psa. 89:34-36; cf. Jer. 33:19-22). There is no question concerning Israel’s being brought to the point that she will obey God. „In their affliction they will seek me earnestly. Come, and let us return unto the Lord“ (Hos. 5:15-6:1). In view of these facts the conditional clause, „If ye will diligently …“ is equivalent to „When ye will diligently …“<\/p>\n

<\/span><\/p>\n


\nII. THE PRINCE OF PEACE<\/span><\/p>\n

<\/center><\/p>\n

The second division of Zechariah falls into two sub-divisions: (1) chapters 9-11; (2) 12-14. In the first is seen the Lord’s judgments upon the world and the coming and reign of the Prince of Peace. In the second, Israel’s deliverance in the end-time, the repentance of the nation, and the glorious reign of Messiah over the earth.<\/p>\n

The conquest of the western Asiatic territory, which is described in 9:1-7, had its partial fulfillment in the conquests of Alexander the Great. Concerning this proposition there can be no doubt in the mind of one familiar with history. Under the titanic strokes of the Greek phalanx the Persian hordes were utterly broken. After the decisive battle of Issus, Hadrach and Damascus capitulated; likewise, Hamath. Sidon submitted without resistance. Tyre, which had resisted Shalmaneser for five years and Nebuchadnezzar for thirteen, on account of her strong insular position offered stubborn resistance but finally fell after a seven months‘ siege. The Philistine cities likewise yielded to the conqueror who became master of the eastern Mediterranean coast.<\/p>\n

After these conquests Alexander marched against Judaea, the news of which caused consternation at Jerusalem. The high priest, Jaddua, at the head of a procession of priests marched out in holy array to meet him. As Alexander approached this procession, he, according to Josephus, recognized these men as the ones whom he had seen in a vision before his departure from Macedonia. This fact caused him to spare the nation, to bestow rich gifts upon the temple of God, and to grant unusual liberties to the Hebrew people. This immunity from war and bloodshed, together with the great concessions to, and honors bestowed upon the Jews by Alexander was <\/span>a<\/i><\/span> fulfillment of the promise of verse 8: „And I will encamp about my house against the army, that none pass through or return: and no oppressor shall pass through them any more: for now have I seen with mine eyes.“<\/p>\n

That Alexander’s conquests were only <\/span>a<\/i><\/span> fulfillment of the passage and typify a yet future and complete fulfillment is seen from two facts herein presented: (1) „For the eye of man and of all the tribes of Israel is toward the Lord“; (2) „And no oppressor shall pass through them any more.“ When this passage is completely fulfilled, the eyes of all men surviving that final conquest, including all of the tribes of Israel, shall turn to God. This same prediction is included in Isaiah’s oracle against Damascus (Isa. 17:7): „In that day shall men look unto their Maker, and their eyes shall have respect to the Holy One of Israel.“ The time of Jacob’s trouble will wake men up intellectually and spiritually and cause them to see that God is Lord of creation. At that time all the inhabitants of the world will learn righteousness. „Yea, in the way of thy judgments, 0 Lord, have we waited for thee; to thy name, even to thy memorial <\/span>name,<\/i><\/span> is the desire of our soul. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee earnestly: for when thy judgments are in the earth, the inhabitants of the world learn righteousness“ (Isa. 26:8,9). Again, since oppressors have passed through Palestine many times since the conquest of Alexander, this passage cannot have been completely fulfilled. Therefore it awaits its complete fulfillment at the conclusion of the time of Jacob’s trouble.<\/p>\n

Very easy is the transition from the promise that „no oppressor (or exactor) shall pass through the land“ to the prediction of the coming of Zion’s King to her (verses 9, 10), since the former promise suggests or implies the presence and reign of a mighty King of Zion Who has the situation in hand and to Whom no king would dare to throw down the gauntlet of war.
\n<\/span><\/p>\n

\u05d2\u05bc\u05b4\u05d9\u05dc\u05b4\u05d9 \u05de\u05b0\u05d0\u05b9\u05d3 \u05d1\u05bc\u05b7\u05ea\u05be\u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df \u05d4\u05b8\u05e8\u05b4\u05d9\u05e2\u05b4\u05d9 \u05d1\u05bc\u05b7\u05ea\u05be\u05d9\u05b0\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b7\u05b4\u05dd \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05de\u05b7\u05dc\u05b0\u05db\u05bc\u05b5\u05da\u05b0 \u05d9\u05b8\u05d1\u05d5\u05b9\u05d0 \u05dc\u05b8\u05da\u05b0 \u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 \u05d5\u05b0\u05e0\u05d5\u05b9\u05e9\u05c1\u05b8\u05e2 \u05d4\u05d5\u05bc\u05d0 \u05e2\u05b8\u05e0\u05b4\u05d9 \u05d5\u05b0\u05e8\u05b9\u05db\u05b5\u05d1 \u05e2\u05b7\u05dc\u05be\u05d7\u05b2\u05de\u05d5\u05b9\u05e8 \u05d5\u05b0\u05e2\u05b7\u05dc\u05be\u05e2\u05b7\u05d9\u05b4\u05e8 \u05d1\u05bc\u05b6\u05df\u05be\u05d0\u05b2\u05ea\u05b9\u05e0\u05d5\u05b9\u05ea\u05c3 \u05d5\u05b0\u05d4\u05b4\u05db\u05b0\u05e8\u05b7\u05ea\u05bc\u05b4\u05d9 \u05e8\u05b6\u05db\u05b6\u05d1 \u05de\u05b5\u05d0\u05b6\u05e4\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d5\u05b0\u05e1\u05d5\u05bc\u05e1 \u05de\u05b4\u05d9\u05e8\u05d5\u05bc\u05e9\u05c1\u05b8\u05dc\u05b7\u05b4\u05dd \u05d5\u05b0\u05e0\u05b4\u05db\u05b0\u05e8\u05b0\u05ea\u05b8\u05d4 \u05e7\u05b6\u05e9\u05c1\u05b6\u05ea \u05de\u05b4\u05dc\u05b0\u05d7\u05b8\u05de\u05b8\u05d4 \u05d5\u05b0\u05d3\u05b4\u05d1\u05bc\u05b6\u05e8 \u05e9\u05c1\u05b8\u05dc\u05d5\u05b9\u05dd \u05dc\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd \u05d5\u05bc\u05de\u05b8\u05e9\u05c1\u05b0\u05dc\u05d5\u05b9 \u05de\u05b4\u05d9\u05bc\u05b8\u05dd \u05e2\u05b7\u05d3\u05be\u05d9\u05b8\u05dd \u05d5\u05bc\u05de\u05b4\u05e0\u05bc\u05b8\u05d4\u05b8\u05e8 \u05e2\u05b7\u05d3\u05be\u05d0\u05b7\u05e4\u05b0\u05e1\u05b5\u05d9\u05be\u05d0\u05b8\u05e8\u05b6\u05e5\u05c3
\n<\/span><\/b><\/p>\n

„Rejoice‘ greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass. 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 nations: and his dominion shall be from sea to sea, and from the River to the ends of the earth“ (Zech. 9:9,10).<\/p>\n

In these verses the prophet sees Zion’s King coming to her; hence He calls upon the people to rejoice greatly. This promise is the same which had been made through the former prophets even when Zion had kings of the royal house of David. The twenty kings of the Davidic dynasty who sat upon his throne simply were occupying the time until Zion’s real King should come–„until He come Whose right it is.“ Therefore the expression „thy King“ points definitely to the great King for Whom Israel has longed, namely King Messiah. That this passage is a Messianic prediction is seen in the Talmud, Bab., fol. 98, where Rabbi Joshua ben Levi says, „It is written in one place, ‚Behold, one like the Son of Man came with the clouds of heaven,‘ but in another place it is written, ‚lowly, and riding upon an ass.‘ How is this to be understood? The answer is, If they be righteous (or deserving) He shall come with the clouds of heaven; if they be not righteous, then He shall come lowly, and riding upon an ass.“ Rashi comments as follows, „This cannot be explained except of King Messiah, for it is said of Him, ‚and His dominion shall be from sea to sea‘: but we do not find that such a One ruled over Israel in the time of the second temple.“ Saadiah Gaon, in his remarks on Dan. 7, said, „Behold, one like the Son of Man came with the clouds of heaven“; then he remarks, „This is the Messiah our righteousness. But is it not written of the Messiah, ‚lowly and riding upon an ass‘? Yes, but this shows that He will come in humility and not in pride upon horses.“<\/p>\n

After this prophecy was spoken, no kings of the house of David sat upon the throne of Judah. It is true that Jonathan Maccabaeus was recognized as king of the Jews and that John Hyrcanus did wear the title and crown, but they were not of the house of David but were of the priestly family; hence in no sense could they be considered as the fulfillment of this wonderful prediction.<\/p>\n

„He is just, and having salvation.“ The word <\/span>\u05e6\u05b7\u05d3\u05bc\u05b4\u05d9\u05e7 <\/span><\/b>means righteous in the absolute sense of the term. This statement evidently is an echo of Jeremiah’s statement (23:5), „Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and he shall reign as King and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called <\/span>\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05e6\u05b4\u05d3\u05b0\u05e7\u05b5\u05e0\u05d5<\/span><\/b>, the Lord our righteousness.“ He also comes „having salvation.“ <\/span>\u05e0\u05d5\u05b9\u05e9\u05c1\u05b8\u05e2<\/span><\/b> is the niphal participle of <\/span>\u05d9\u05b8\u05e9\u05c1\u05b7\u05e2<\/span><\/b>. It is well known to all Hebrew scholars that the niphal is not only passive, but is also reflexive, which latter meaning probably was the original, inherent one; therefore it may be translated „being saved“ or „saving himself.“ Both ideas are correct, for He saves Himself and is saved in the sense that God is with Him and assists Him. Since he is God in the flesh and is able to save Himself, He is also able to save others; hence when He comes to Zion He comes „having salvation.“\u00b2<\/p>\n

<\/span>He is „lowly, and riding upon an ass, even upon a colt the foal of an ass.“ He is lowly and very meek and humble. His coming to Zion is not as a warrior, but as „the Prince of Peace,“ which fact is set forth in His riding upon an ass.<\/p>\n

His coming in this manner–in humiliation to suffer and to die for the chosen people–is in fulfillment of such passages as Isa. 53.<\/p>\n

In verse 10 the prophet, speaking for God, declares that „I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be cut off.“ If this passage were the only one dealing with this subject, one would conclude that the Lord brings war to a close as far as the Hebrew people are concerned when Zion’s King comes in this humble way to her; but it has already been seen from the passages examined in the preceding chapters of this book that when He comes in this manner He is rejected by the nation; that He in turn rejects her, returning to the right hand of the throne of God; and that eventually He returns in glory and power with the Lord God at His right hand, Who assists Him in subduing His enemies. Thus the period of Messiah’s rejection is omitted in this passage and is to be supplied from the information gathered from parallel statements.
\n<\/span>
\n<\/span>After He, Zion’s Divine King, has conquered His foes, „He shall speak peace unto the nations; and His dominion shall be from sea to sea, and from the River to the ends of the earth.“ He, being the Prince of Peace and being all-powerful, will speak peace to the nations of earth in the sense of His stopping wars and of His establishing a reign of peace and righteousness throughout the world.<\/p>\n

Continuing to speak to Zion, the prophet explains to her the foundation upon which her hope for future deliverance and the reign of righteousness are based, namely, „As for thee also, because of the blood of thy covenant I have set free thy prisoners from the pit wherein is no water“ (verse 11). The blood of what covenant? one may ask. There really was but one covenant into which God entered with Israel, namely, the Abrahamic one (Gen. 12:1-3; 15:1-21). In the latter passage God cut a covenant with Abraham. After Abraham had divided the heifer, the she-goat, and the ram and after a deep sleep had come over him, the appearance of a smoking furnace and a flaming torch passed between the parts. Thus God cut a covenant with Abraham that day (verses 17,18). This same covenant was ratified to Isaac and Jacob. Also when Israel was at Sinai the nation entered into covenant relationship with God, which covenant was sealed with the blood of „burnt offerings“ and „peace offerings“ (Ex. 24:5-8), but the blood of animals was only typical of the blood of Messiah, which washes away the sins of men completely. Evidently, then, the reference to the blood of the covenant, while pointing back to the typical blood of animals, points mainly to the Blood of the Messiah as the Blood of the covenant.
\n<\/span>
\n<\/span>On account, therefore, of Messiah’s Blood of the covenant God declares, „I have set free thy (Zion’s) prisoners from the pit wherein is no water.“ Zion’s prisoners are the Hebrew people who have been held in bondage, more or less, by the nations among whom they have been and are living. They are considered as prisoners because of the unfair disadvantages under which they have been placed by the Gentiles who, in many instances, have curtailed their liberties so that the people of Israel are quite appropriately called prisoners.<\/p>\n

In the plan of God for the ages He has decreed that they shall be liberated from this bondage among the nations and shall be restored to their own land. At the proper time, which time will be when the nation accepts her Messiah, she shall be released from her bondage.<\/p>\n

The expression, „The pit wherein is no water,“ is the same in the original as occurs in the narration of Joseph’s being in a pit. The echo of these words introduces an analogy between the experiences of Joseph and that of the nation. Had there been water in the pit he would have been drowned but by the providence of God there was none; hence his life was preserved. Israel, figuratively speaking, has been cast into a pit in that she has been scattered among the nations. No water being there, she has been preserved, being the nation of destiny.<\/p>\n

Having set forth the assurance of deliverance, the Lord pleads with her, „Turn you to the stronghold, ye prisoners of hope: even today do I declare that I will render double upon thee.“ The marginal reading of „turn“ is „return“ which invitation implies that the nation has turned from God Who is her stronghold. Now she is to return to Him for they have a sure hope. When they accept that invitation, „even today,“ He will render unto them double. The first-born always received the double portion of the inheritance. Israel is God’s first-born; therefore she is to inherit a double portion. Such is the promise of Isa. 61:6,7. Such great advantages and blessings bring increased responsibility; hence Israel is to be punished doubly for her sins (Isa. 40:2).<\/p>\n

<\/span><\/p>\n


\nIII. ISRAEL’S REJECTION OF HER SHEPHERD, AND HER PUNISHMENT<\/p>\n

A. Israel’s Rejection of Her Shepherd <\/span><\/p>\n

„Thus said the Lord my God: Feed the flock of slaughter; whose possessors slay them, and hold themselves not guilty; and they that sell them say, Blessed be the Lord, for I am rich; and their own shepherds pity them not. For I will no more pity the inhabitants of the land, saith the Lord; but, lo, I will deliver the men every one into his neighbor’s hand, and into the hand of his king; and they shall smite the land, and out of their hand I will not deliver them. So I fed the flock of slaughter, verily the poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock. And I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me. Then said I, I will not feed you: that which dieth, let it die; and that which is to be cut off, let it be cut off; and let them that are left eat every one the flesh of another. And I took my staff Beauty, and cut it asunder, that I might break my covenant which I had made with all the peoples. And it was broken in that day; and thus the poor of the flock that gave heed unto me knew that it was the word of the Lord. And I said unto them, If ye think good, give me my hire; and if not, forbear. So they weighed for my hire thirty <\/span>pieces<\/i><\/span> of silver. And the Lord said unto me, Cast it unto the potter, the goodly price that I was prized at by them. And I took the thirty <\/span>pieces<\/i><\/span> of silver, and cast them unto the potter, in the house of the Lord. Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel“ (Zech. 11:4-14).<\/p>\n

In verse 4 God instructed the prophet to feed „the flock of slaughter“ which, from the context, one sees is the nation of Israel. It is designated as the flock of slaughter because God intends to give them up to slaughter and persecution among the nations. God has been Israel’s shepherd through the centuries; but because of her unfaithfulness and sinfulness, He declares „I will no more pity the inhabitants of the land … but, lo, I will deliver the men every one into his neighbor’s hand, and into the hand of his king; and they shall smite the land, and out of their hand I will not deliver them.“ Having thus received instruction to shepherd the flock of slaughter, the prophet in a very realistic and dramatic way took his two staves–Beauty and Bands–and enacted the role of a shepherd, feeding only, however, „the poor of the flock.“ In this capacity he represents God, Who is the True Shepherd of Israel: „Give ear, 0 Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest <\/span>above<\/i><\/span> the cherubim, shine forth“ (Psa. 80:1). In Ezek. 34 God likewise declared that He Himself, since Israel’s shepherds–leaders–have been unfaithful, will shepherd her. The entire context shows that He is speaking of the Messiah Who will do the shepherding; this fact proves conclusively that Israel’s Messiah is the God-Man.<\/p>\n

<\/span> Continuing to act in this official and representative capacity the prophet declared: „And I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me.“ It was quite evident to his auditors that the prophet himself could not cut off the three shepherds, but that he was simply the spokesman of God, declaring what the Lord would do.<\/p>\n

There is some discussion as to who these three shepherds are. Passing by these speculations the author is inclined to believe that they refer to three different classes of officials of the Jewish nation, namely, the Priests, the Scribes, and the Elders. Having made that statement the prophet broke the staff called „Beauty,“ which act symbolized God’s breaking His covenant with all the peoples. A survey of Israel’s history shows no actual covenant which God made with all nations in relation to Israel. To the author the proper significance of that expression is that God here announces the fact that He no longer will protect Israel from foreign invasions as He had done in the past. In this language He represents Himself as having entered into a covenant with the nations of the earth whereby they are hindered from doing any violence to Israel. The latter’s unfaithfulness has been such that He can no longer consistently with His holiness continue in covenant relationship with her. This fact meant the withdrawal of His loving, providential protection over the nation.<\/p>\n

When the prophet had thus acted, only „the poor of the flock that gave heed unto me knew that it was the word of the Lord.“ Only the humble and contrite ones who desire truth and righteousness have seeing eyes and discerning hearts to perceive the truth. The great masses of those who heard the prediction of the prophet understood it not.<\/p>\n

Continuing his dramatic action, the prophet, still representing God, asked his auditors „If ye think good, give me my hire; and if not, forebear.“ In response to his proposal, they (the Jerusalem authorities) immediately „weighed for my hire thirty <\/span>pieces<\/i><\/span> of silver.“ It is clear from the context that they understood that he was impersonating the Lord; hence what they did to him was but an expression of their attitude toward God. This statement is apparent from the fact that in response to the prophet’s proposition they weighed thirty pieces of silver, the price of a slave. Furthermore, it becomes more apparent when one realizes that the prophet was not working for these leaders; hence they were under no obligation to pay him when he prophesied. To his asking for his hire, they should have replied that it was impossible for them to show their gratitude to God for all the things which He had done and was doing for them. Instead of responding thus, they in blindness and hardness of heart flung defiance at God by doling out the thirty pieces of silver–the price of a common slave. That this statement is indisputable is seen from the message which God immediately gave to the prophet, saying: „Cast it unto the potter, the goodly price that I <\/span>(\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4<\/b>)<\/span> was prized at by them.“ The Lord in so many words says that He Himself was prized by them as simply a common slave. Having received the command, he cast the money unto the potter in the house of the Lord. Then immediately he cut asunder the other staff, even Bands, which symbolic act signified that God thereupon would break the brotherhood between Judah and Israel–would utterly destroy all unity and brotherhood in the twelve tribes.\u00b3<\/p>\n

As seen above, the cutting asunder of the first staff, Beauty, signified God’s ceasing to protect the nation as He had done in former days. This was fulfilled in God’s ceasing to exercise that paternal protection over the nation from the days of Zechariah on to the present. The cutting asunder of the second staff, Bands, symbolized the complete destruction of their national existence and the disintegration of the bonds of fellowship and unity which formerly on various occasions had united them as one man. This destruction was accomplished in the year 70 A.D. by the collapse of the nation under the sledgehammer blows of Rome. The destruction of the idea and feeling of brotherhood renders the nation incapable of full, complete, and harmonious action, which fact is well known to all familiar with Israel’s history to the present day.<\/p>\n

Footnotes:<\/p>\n

\u00b9 That the crowning of Joshua is purely symbolic is seen from the fact that the prophet calling attention to him who was wearing the crown, spoke of him as „the man whose name is the Branch.“ As stated above, the term „Branch“ had long since become the name for the Messiah. His auditors well understood that the Messiah was to come from the house of David and not from the house of Aaron. Hence they understood that the action was symbolic and prophetic.<\/p>\n

The occasion giving rise to the prophecy was the discouragement on the part of the returned exiles who remembering the glory of Solomon’s temple and seeing that Zerubbabel’s temple was insignificant in comparison with the former, were very much downhearted. In order to quicken them to a living hope, the prophet in their presence placed the crowns–priestly and royal–upon the high priest’s head, and exclaimed, „Behold, the man whose name is the Branch.“ By so doing he pointed their minds forward to the great days of the Messiah.<\/p>\n

\u00b2 The charge has been made by some Jewish controversialists that the Christians have corrupted the text. The following quotation from David Baron is sufficient refutation of the charge: „‚The Nazarenes have altered the word <\/span>\u05e0\u05d5\u05e9\u05e2 <\/span><\/b>(Saved), and written instead of it <\/span>\u05de\u05d5\u05e9\u05d9\u05e2 <\/span><\/b>(Saviour), in order to add some auxiliary confirmation to their faith.‘ (Rabbi Isaak ben Abraham, of Troki, born 1533, died 1594, in his Chizzuk Emunah.) But in the first place the accusation as it stands is false. The Christians have never altered this word. In every Christian edition of the Hebrew Bible it stands just as it does in those edited by Jews. But, in „the next place, allowing him to mean what he does not say, that some Christians, as the Vulgate, have translated the word ‚Saviour,‘ and not ’saved,‘ as he would have it, they did not do this with a fraudulent intention to confirm their faith, but were led by <\/span>Jews<\/i><\/span> to think that this was the right sense of the word. The Jews, who translated Zechariah into Greek before the rise of Christianity, translated <\/span>\u05e0\u05d5\u05e9\u05e2 <\/span><\/b>(nosha) by <\/span>\u03c3\u03c9\u03b6\u03c9\u03bd<\/span> ’saving,‘ or ‚Saviour,‘ and Christians simply followed them. The mistake, therefore, is not to be attributed to the Christians, but to the Jews themselves. But if Jews say that the Greek text had been altered, then we refer them to the Targum of Jonathan, who translates the word by <\/span>\u05e4\u05e8\u05d9\u05e7 <\/span><\/b>(Phariq),<\/i><\/span> ‚Redeemer,‘ or ‚Saviour‘; and surely Jonathan had no fraudulent desire to favor Christianity. His translation shows that the meaning of the word originated, and was common, amongst the Jews themselves; they, therefore, and not the Christians, are answerable for it (Alexander McCaul).“<\/p>\n

\u00b3 That <\/span> \u05d1\u05d9\u05df<\/span><\/b><\/span>has the significance of „among“ is seen clearly from its use in Isa. 44:4.<\/span><\/p>\n

\n

\n

weiter<\/a><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

CHAPTER XVI OUTLINE OF MESSIAH’S CAREER ACCORDING TO PSALM ONE HUNDRED EIGHTEEN I. HISTORICAL LITURGICAL USE OF THIS PSALM THIS Psalm is the last of the Hallel psalms. According to Delitzsch, a festive procession led by priests and Levites sings verses 1-19 on its way to Jerusalem to the temple where it offers sacrificial animals. … <\/p>\n

\u201eEternal God Revealing Himself to Suffering Israel\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1134","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1134","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1134"}],"version-history":[{"count":3,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1134\/revisions"}],"predecessor-version":[{"id":1151,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1134\/revisions\/1151"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1134"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1134"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1134"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}