{"id":1325,"date":"2018-02-03T09:22:10","date_gmt":"2018-02-03T08:22:10","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1325"},"modified":"2018-02-03T09:22:10","modified_gmt":"2018-02-03T08:22:10","slug":"the-little-apocalypse-of-zechariah","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/03\/the-little-apocalypse-of-zechariah\/","title":{"rendered":"The Little Apocalypse of Zechariah"},"content":{"rendered":"
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And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication, and they shall look unto me whom they have pierced.<\/em><\/p>\n

Zechariah 12:10<\/em><\/a><\/p>\n

Historical <\/strong><\/span>Background<\/strong><\/p>\n

The name Zechariah<\/em> means, \u201cJehovah remembers.\u201d As to his family, Zechariah was the son of Berechiah<\/em>, whose name means, \u201cJehovah blesses.\u201d His grandfather was Iddo<\/em>, whose name means \u201cHis tim<\/span>e.\u201d The combined meaning of all three names is \u201cJehovah remembers and Jehovah blesses in His time.\u201d Zechariah was a priest according to Nehemiah 12:4<\/a> and 16<\/a>.<\/p>\n

Zechariah\u2019s call to prophetic ministry beg<\/span>an in 520 b.c. and covered a period of fifty years. Zechariah, Haggai, and Malachi were the three Post-Exilic Prophets. Zechariah and Haggai were contemporaries, prophesying to those who returned from<\/span> Babylon, while Malachi lived almost a century later.<\/p>\n

The Greek title for the Book of Revelation is \u201cThe Book of the Apocalypse.\u201d The Book of Revelation deals with the subject of prophecy or eschatolo<\/span>gy, which is the study of the events of the Last Days. The last three chapters of the Book of Zechariah deal with the same or similar material as that found in the Book of Revelation, therefore, these three chapters can be called \u201cThe Little Apocalypse of Zechariah.\u201d<\/span><\/p>\n

This study of the Little Apocalypse of Zechariah is divided into nine major units: the introduction, the Campaign of Armageddon, the<\/span> spiritual deliverance of Israel, the spiritual cleansing of the Land, Israel\u2019s relationship to the Messiah, further details of the Campaign of Armageddon, the results of the Second Coming, the destruction of the enemy, and the Messianic Kingdom.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. Introduction\u2014Zechariah 12:1<\/a><\/p>\n

Zechariah begins a new theme in his book in verse 1a<\/a>: The burden of the word of Jehovah concerning Israel.<\/em><\/p>\n

This is the second burden in the Book of Zechariah. The word b<\/em><\/span>urden<\/em> in Hebrew means \u201ca heavy weight.\u201d In this prophetic context, the message God gave forth through Zechariah was a heavy message for two reasons. First, it was heavy because it was the word of Jeho<\/em><\/span>vah<\/em>; and secondly, it was heavy because it contained prophetic truth that was both negative and positive. Furthermore, he stated that this was the word of Jehovah concerning Israel<\/em>; this message parti<\/span>cularly concerned Israel. While other nations are mentioned, they are mentioned only in connection with their relationship to the people of Israel.<\/p>\n

Zechariah describes the God who is in control in ver<\/span>se 1b<\/a>: Thus says Jehovah, who stretches forth the heavens, and laid the foundation of the earth, and formed the spirit of man within him.<\/em><\/p>\n

Zechariah describes the omnipotent God in three ways. First: J<\/em><\/span>ehovah, who stretches forth the heavens<\/em>; He is the One who controls outer space. Secondly: and laid the foundation of the earth<\/em>; He is the One who controls the physical earth. And thirdly: and formed <\/em><\/span>the spirit of man within him<\/em>; He is the One who controls human life. Because of who God is, because of what He has done, and because of what He is able to do, all of these prophecies in this burden of<\/em><\/span> the word of Jehovah concerning Israel<\/em> will surely be accomplished.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. The Campaign of Armageddon\u2014Zechariah 12:2\u20139<\/a><\/p>\n

The second unit gives some of the details concerning the Campaign of Armageddon and emphasizes the physical deliverance of Israel.<\/p>\n

At this point, it mig<\/span>ht be wise to summarize the eight stages of the Campaign of Armageddon in order to see where this particular passage fits. In the first stage, the armies of the Antichrist, the Gentile nations, will gather in the Valley o<\/span>f Jezreel in Galilee. In the second stage, the capital of the Antichrist, Babylon, will be destroyed by the enemies of the Antichrist. In the third stage, all the armies will come against Jerusalem to attack it and will succeed in taking Jerusalem, as will be seen later in the Book of Zechariah. The Prophet Zechariah is particularly concerned with the third stage of the Campaign of Armageddon. In the fourth stage, the<\/span> armies of the Antichrist will come against the Jewish Remnant living in <\/span>Bozrah<\/span>, a city in Edom better known today by its Greek name, Petra<\/span>. In the fifth stag<\/span>e, the national salvation of Israel occurs. In the sixth stage, the Second Coming occurs at Bozrah. In the seventh stage, the Messiah will fight the forces of the Antichrist from Bozrah all the way back to Jerusalem, an<\/span>d the fighting will terminate in the Valley of Jehoshaphat. Finally, the eighth stage will be the victory ascent up the Mount of Olives.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Attack on Jerusalem\u2014Zechariah 12:2\u20133<\/a><\/p>\n

As He described the nations coming against Jerusalem, God made two statements about Jerusalem. First, Jerusalem will become a cup of reeling<\/em> in verse 2<\/a>: Beh<\/em><\/span>old, I will make Jerusalem a cup of reeling unto all the peoples round about, and upon Judah also shall it be in the siege against Jerusalem.<\/em><\/p>\n

Jerusalem is pictured here as a vast bowl, around which th<\/span>e Gentile nations will gather to drink. In the majority of cases when the word cup<\/em> is used symbolically in the Old Testament, it is a symbol of divine judgment (Ps. 75:8<\/a>; Is. 51:17<\/a>, 21\u201323<\/a>; Jer. 25:15\u2013<\/span>16<\/a>; 51:7<\/a>). As these Gentile nations come against Jerusalem, they will begin to drink from this vast cup, hoping to derive pleasure from it; but after drinking, they will run away reeling and staggerin<\/span>g, no longer in control as they thought they would be. Notice the distinction Zechariah makes between the Jews of Judah and the Jews of Jerusalem. Not only will the Jews in Jerusalem suffer in this si<\/em><\/span>ege against Jerusalem<\/em>, Judah will also suffer. By this time, the majority of the people of Judah will no longer be in Jerusalem; they will have been scattered out of the Land to Bozrah. There will be <\/span>a number of Jews still living in Jerusalem, and the armies of the Antichrist will come against them in this siege; but, in due course, the Jews of Judah in Bozrah will also feel the effects of the siege.<\/span><\/p>\n

Secondly, God declares that Jerusalem will become a burdensome stone<\/em> in verse 3<\/a>: And it shall come to pass in that day, that I will make Jerusalem a burdensome stone for all the peoples; all that <\/em><\/span>burden themselves with it shall be sore wounded; and all the nations of the earth shall be gathered together against it.<\/em><\/p>\n

The phrase it shall come to pass in that day<\/em> means that it will happen during t<\/span>he third stage of the Campaign of Armageddon. Jerusalem is pictured here as a very heavy stone, not one that is smooth, but rather, one that has many jagged, sharp-pointed edges. Those who burden them<\/em><\/span>selves with it shall be sore wounded<\/em> or lacerated. Those who try to lift this heavy stone with their hands will be able to lift it just a little bit; but as they do so, it will be so heavy that it wil<\/span>l begin to slip through their hands, cutting their hands to shreds.<\/p>\n

Verse 3<\/a> ends with this statement: all the nations of the earth shall be gathered together against it<\/em>. The Campaign of Armageddon wil<\/span>l not be one group of nations fighting a second group of nations. Rather, all the Gentile nations of that day will come together, specifically against one nation, Israel, and they will come against Jerusalem.<\/span><\/p>\n

Thus, Jerusalem will become two things to the Gentile nations in the Campaign of Armageddon: a cup of reeling<\/em> that will cause them to stagger, and a burdensome stone<\/em>, by which they will be so<\/span>re wounded.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Battle for Jerusalem\u2014Zechariah 12:4\u20139<\/a><\/p>\n

The physical deliverance of Jerusalem and just how Jerusalem will become the cup of reeling<\/em> of verse 2<\/a> and a burdensome stone<\/em> of verse 3<\/a> are described in t<\/span>his section.<\/p>\n

There will be a judgment of God upon the horses in verse 4<\/a>: In that <\/em>day, says Jehovah, I will smite every horse with terror, and his rider with madness; and I will open mine eyes upon the<\/em><\/span> house of Judah, and will smite every horse of the peoples with blindness.<\/em><\/p>\n

Again, the timing phrase In that day<\/em> means during the Campaign of Armageddon. As Jerusalem\u2019s enemies come against her upon th<\/span>eir horses, God will strike the horses with terror, madness<\/em>, and blindness<\/em>. Under the Mosaic Covenant, God said that these judgments would come upon the Jews for disobedience (Deut. 28:28<\/a>). What God o<\/span>nce pronounced upon the Jews, He will now pronounce upon the Gentiles because of their movement against the Jews. Here is the outworking of the principle of Genesis 12:3<\/a>: I will bless them that bless <\/em><\/span>you, and him that curses you will I curse<\/em>. As a result of their being stricken with blindness, the Gentile armies will rush to their own destruction. Yet God said that His eyes will be upon the house <\/em><\/span>of Judah<\/em>, not merely to see where they are, not merely to see how things are going, but to look out for their protection. He will keep His eyes upon them in order to protect them from the Gentile armi<\/span>es.<\/p>\n

The source of Judah\u2019s strength is given in verse 5<\/a>: And the chieftains of Judah shall say in their heart, The inhabitants of Jerusalem are my strength in Jehovah of hosts their God.<\/em><\/p>\n

Notice again t<\/span>he separation of Judah<\/em> and Jerusalem<\/em>; the Jews of Jerusalem<\/em> are still in the Land, while the Jews of Judah<\/em> are in Bozrah or Petra, outside the Land. The chieftains of Judah<\/em> will receive moral and spir<\/span>itual strength from the way the inhabitants of Jerusalem<\/em> are withstanding the enemy. This is similar to the taking of the Alamo by the Mexican forces. The battle cry for the Texas War of Independence <\/span>became \u201cRemember the Alamo!\u201d In the future, the battle cry will become \u201cRemember the fight in Jerusalem!\u201d<\/p>\n

God will energize the Jews of Judah in verse 6<\/a>: In that day will I make the chieftains of Juda<\/em><\/span>h like a pan of fire among wood, and like a flaming torch among sheaves; and they shall devour all the peoples round about, on the right hand and on the left; and they of Jerusalem shall yet again dwell in their own place, even in Jerusalem.<\/em><\/span><\/p>\n

The point of this verse is that God will so energize the Jewish forces that they will become like a pan of fire among wood, and like a flaming torch among she<\/em><\/span>aves.<\/em> The Gentiles are pictured as dry wood and as sheaves; when the fire is applied to the dry wood or sheaves, the results are a quick burning and destruction. Furthermore, there are two results fro<\/span>m this energizing. First: they shall devour all the peoples round about<\/em>; the Jewish forces will cause massive decimation among the enemy on the right hand and on the left. And secondly: they of Jerusa<\/em><\/span>lem shall yet again dwell in their own place, even in Jerusalem.<\/em> To a certain degree, Judah will help in rescuing Jerusalem. By this energizing, the forces of the enemy will be further lacerated; thus<\/span>, Jerusalem will become a burdensome stone<\/em> and a cup of reeling<\/em>.<\/p>\n

The order in which salvation comes to Jerusalem is revealed in verse 7<\/a>: Jehovah also shall save the tents of Judah first, that the glor<\/em><\/span>y of the house of David and the glory of the inhabitants of Jerusalem be not magnified above Judah.<\/em><\/p>\n

God is not going to save the inhabitants of Jerusalem<\/em> first, instead He will save the tents of Judah<\/em><\/span> first<\/em>. The word tents<\/em> mean \u201ctemporary abodes\u201d or \u201ctemporary places of dwelling.\u201d By using the expression the tents of Judah<\/em>, Zechariah is pointing out that Judah will no longer be living in permanent<\/span> abodes; rather, they will be living in temporary abodes outside the Land. According to Micah 2:12\u201313<\/a>, the location of the majority of the Jewish Remnant will be Bozrah or Petra. According to this ver<\/span>se, the order in which God intends to rescue the Jerusalem Jews is: first, He will deliver the Jewish Remnant in Bozrah; then, He will rescue the Jews in Jerusalem. This is the reason the prophet has made a distinction between the Jews of Jerusalem and the Jews of Judah. Furthermore, the reason God<\/span> will save the tents of Judah first<\/em> is so two other groups would not be magnified above Judah: the ho<\/em><\/span>use of David and the inhabitants of Jerusalem.<\/em> The fact that the Messiah will come to save the Jewish Remnant in Bozrah is also brought out in Micah 2:13<\/a>; Habakkuk 3:3<\/a>; Isaiah 34:1\u20137<\/a>; and 63:1\u20136<\/a>. More<\/span> details on this are given in chapter 14<\/a>.<\/p>\n

Zechariah points out the means God will use to rescue the Jews of Jerusalem in verse 8<\/a>: In that day shall Jehovah defend the inhabitants of Jerusalem; and he <\/em><\/span>that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of Jehovah before them.<\/em><\/p>\n

There are two ways that the rescue of the Jews of Jerusalem will b<\/span>e accomplished. First, they will be energized so that the feeble among them<\/em>, the weakest ones, at that day<\/em> will be able to fight like David<\/em>. And secondly, those who are like King David will be able to<\/span> fight like the angel of Jehovah.<\/em> The verse brings out that this is not a common, ordinary angel, but the Second Person of the Trinity, the Messiah Himself. So the Davids among the Jews will be able t<\/span>o fight with the power of the Messiah Himself.<\/p>\n

This segment concludes with the statement that God is going to pass judgment upon the Gentiles in verse 9<\/a>: And it shall come to pass in that day, that I <\/em><\/span>will seek to destroy all the nations that come against Jerusalem.<\/em><\/p>\n

God declares His intention to destroy all the nations that come against Jerusalem.<\/em> Once again, this emphasizes the principle of Genesi<\/span>s 12:3<\/a>: I will bless them that bless you, and him that curses you will I curse.<\/em><\/p>\n

The order in which this judgment takes place is that God will first rescue the Jews in Bozrah or Petra, destroying many <\/span>of the armies there; this is the sixth stage of the Campaign of Armageddon. Secondly, He will then rescue the Jews of Jerusalem; this is the seventh stage of the Campaign of Armageddon. As a result, He will destroy the final portions of the armies just outside Jerusalem in the Valley of Jehoshaphat. This destruction of<\/span> all the nations that come against Jerusalem<\/em> will comprise the sixth and seventh<\/span> stages of the Campaign of Armageddon.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>III. The Spiritual Deliverance of Israel\u2014Zechariah 12:10\u201313:1<\/a><\/p>\n

The third main unit of the Little Apocalypse of Zechariah deals with the salvation and spiritual deliverance of Israel in two areas: their<\/span> mourning for the Messiah to return and the spiritual cleansing of Jerusalem.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Mourning for the Messiah\u2014Zechariah 12:10\u201314<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Plea for the Messiah to Return\u2014Zechariah 12:10<\/a><\/p>\n

The basis of Israel\u2019s pleading is given in verse 10a<\/a>: And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit o<\/em><\/span>f grace and of supplication.<\/em><\/p>\n

This mourning for the Messiah to return will be a result of the outpouring of the Holy Spirit upon the entire nation. This outpouring of the spirit of grace<\/em> leads to salva<\/span>tion; the outpouring of supplication<\/em> will move them to plead for the Messiah\u2019s return. The Bible predicts an outpouring of the Holy Spirit upon the nation of Israel in Isaiah 32:13\u201320<\/a>; 44:3\u20135<\/a>; Joel 2:<\/span>28\u201332<\/a>; and Acts 2:16\u201321<\/a>. There are two groups upon whom the Spirit will fall: the house of David<\/em> and the inhabitants of Jerusalem.<\/em> When the Holy Spirit is poured out upon all of Israel, Israel as a na<\/span>tion will be spiritually regenerated and saved.<\/p>\n

The result of their spiritual salvation is given in verse 10b<\/a>: and they shall look unto me whom they have pierced.<\/em><\/p>\n

They will begin to mourn for the Mess<\/span>iah to return so that He can rescue them physically as was predicted in chapter 12:2\u20139<\/a>. The Hebrew word translated pierced<\/em> is a strong word that means, \u201cto be thrust through.\u201d This is a reference to t<\/span>he spear that pierced the Messiah\u2019s side (Jn. 19:37<\/a>). So the time is coming, after Israel is saved and the Spirit has been poured out upon the nation, that they will begin to look unto the One they ha<\/span>ve thrust through. The King James Version erroneously translated this to read: they shall look upon me whom they have pierced.<\/em> Because of the mistranslation of the Hebrew word al<\/span> as upon, many have in<\/span>terpreted this to mean that Yeshua (Jesus) will come first; once the Jews have seen Yeshua, then will they be saved. However, the Hebrew word used here does not mean upon<\/em> but unto<\/em> because of where His<\/span> is: \u201caloft\u201d or \u201con high.\u201d When believers look unto<\/em> the Lord, they do not visibly see the Lord. The way this passage should be interpreted is when the Holy Spirit is poured out upon the whole House of<\/span> Israel, they will then look unto<\/em>, not upon<\/em>, the One whom they have pierced<\/em>, mourning for Him to return. Only then will He return. So after they have looked unto<\/em> Him, they are saved, resulting in His <\/span>return. Israel\u2019s national salvation is the prerequisite to the Second Coming.<\/p>\n

Furthermore, the intensity of their mourning is emphasized in verse 10c<\/a>: and they shall mourn for him, as one mourns for h<\/em><\/span>is only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.<\/em><\/p>\n

In the world of that day, there was greater mourning for the loss of a first-born<\/em> son than for the los<\/span>s of any other child. The mourning for the Messiah is not only a mourning for the loss, but also a mourning that this Son might come back and be restored to life. This is the kind of mourning that the Jewish people will h<\/span>ave for the Messiah. They will mourn over the fact that Israel rejected His messiahship at His First Coming, but they will also mourn that He might come back. Indeed, in this case, He will come back.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Mourning for Good King Josiah\u2014Zechariah 12:11<\/a><\/p>\n

In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.<\/em><\/p>\n

According to Jeremiah, Israel m<\/span>ourned the loss of King Josiah because he was such a good king. Jeremiah mourned because he knew that Josiah was the last of the good kings and that Judah was now destined for a series of wicked kings, who would in turn bring about<\/span> the destruction of the Kingdom of Judah. The national mourning for the Messiah will be similar to the mourning of Hadadrimmon in the valley of Megiddon<\/em> when King Josiah<\/span> was killed in a war against the Egyptians (2 Chr. 35:22\u201325<\/a>). The Valley of Megiddon is the same as the Valley of Jezreel or Megiddo. The specific place in this valley where Josiah was killed was Hada<\/em><\/span>drimmon<\/em>. Just as they mourned bitterly for good King Josiah, even so they will mourn again for the Messiah to return.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Mourning of Three Specific Groups\u2014Zechariah 12:12\u201314<\/a><\/p>\n

And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nath<\/em><\/span>an apart, and their wives apart; the family of the house of Levi apart, and their wives apart; the family of the Shimeites apart, and their wives apart; all the families that remain, every family apart, and their wives apart.<\/em><\/span><\/p>\n

In verse 12<\/a>, the first group mentioned is the royal house; from the house of David<\/em>, the greatest, to the house of Nathan<\/em>, the least. Although the House of Nathan never saw an<\/span>y kings upon the throne, it was from this lineage that the Messiah comes. In verse 13<\/a>, the second group mentioned is the priestly house; from the house of Levi<\/em>, the greatest, to the least, the Shimeit<\/em><\/span>es<\/em>. And in verse 14<\/a>, the third group mentioned is all the families that remain<\/em> will be mourning. In keeping with the Jewish custom of mourning, the sexes will be separated so that nothing can detract <\/span>them from the main business at hand, the business of mourning.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Spiritual Cleansing of Jerusalem\u2014Zechariah 13:1<\/a><\/p>\n

In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness.<\/em><\/p>\n

Again, the t<\/span>iming is: In that day<\/em>, which is also part of the Campaign of Armageddon, there is going to be a fountain opened. In the Old Testament, the fountain<\/em> was a symbol of cleansing. The fountain in the Taber<\/span>nacle and the fountain in the Temple Compound were the means of cleansing from ceremonial uncleanness. Here, the word fountain<\/em> symbolizes the outpouring of the Holy Spirit through Yeshua and their fai<\/span>th in Him (Jn. 7:37\u201339<\/a>). This fountain will be opened to the house of David and the inhabitants of Jerusalem<\/em>. As a result of the outpouring of the Holy Spirit in chapter 12:10<\/a>, the nation be saved and<\/span> look unto<\/em> the Messiah. The purpose for the opening of this fountain will be to remove two types of spiritual problems: sin<\/em> and uncleanness<\/em>. The word sin<\/em> refers to judicial guilt resulting from violat<\/span>ion of the Law, whether the Mosaic Law or the Law of the Messiah, and this requires justification. As a result of this fountain of the Holy Spirit, Israel will be justified, judicial guilt will be removed, and they will be declared righteous. The <\/span>word uncleanness<\/em> has to do with moral guilt, which requires sanctification. As a result of the outpouring of the Holy Spirit and of Israel\u2019s national sal<\/span>vation, when they look unto<\/em> the Messiah, Israel as a nation will be sanctified.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n

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IV. The Spiritual Cleansing of the Land\u2014Zechariah 13:2\u20136<\/a><\/p>\n

Following Israel\u2019s spiritual and physical deliverance will also come the cleansing of the Land. Two points are made in the fourth unit: the judgment against pollution, and the removal of the false prophets.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Judgment Against All Sources of Pollution\u2014Zechariah 13:2<\/a><\/p>\n

And it shall come to pass in that day, says Jehovah of hosts, that I will cut off the names of the idols out of the land, and they shall<\/em><\/span> no more be remembered; and also I will cause the prophets and the unclean spirit to pass out of the land.<\/em><\/p>\n

The timing phrase it shall come to pass in that day<\/em> means that this will happen in conjunctio<\/span>n with Israel\u2019s national salvation. Zechariah mentions three sources of the pollution in the Land: idolatry, false prophets, and demons. Idolatry will be removed in its finality when the image of the Antichrist is destroyed (<\/span>Dan. 12:11<\/a>). False prophets and demons will also be removed from the Land. During the Messianic Kingdom, all demons will be confined in one of two places: some will be confine<\/span>d in Babylon (Is. 13:21\u201322<\/a>; Rev. 18:2<\/a>), and others in Edom (Is. 34:8\u201315<\/a>). Both places will be a continuously burning wasteland. Throughout the Messianic Kingdom, all sources of spiritual pollution wil<\/span>l be cleansed out of the Land.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Removal of the False Prophets\u2014Zechariah 13:3\u20136<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Killing of the False Prophets\u2014Zechariah 13:3<\/a><\/p>\n

And it shall come to pass that, when any shall yet prophesy, then his father and his mother that begat him shall say unto him, You shall not live; f<\/em><\/span>or you speak lies in the name of Jehovah; and his father and his mother that begat him shall thrust him through when he prophesies.<\/em><\/p>\n

Because of Israel\u2019s new salvation they will be zealous in cleansing <\/span>the Land of false prophets. In conjunction with their national regeneration, Israel will have such a great zeal against the sins in which they once participated. The phrase: when any shall yet prophes<\/em><\/span>y<\/em> shows that the false prophets will continue to be in rebellion against God, even after the majority have come to realize the truth. The verse states the consequences: then his father and his mother <\/em><\/span>that begat him shall say unto him, You shall not live; for you speak lies in the name of Jehovah<\/em>. Indeed, the Old Testament Law clearly demanded that false prophets be destroyed (Deut. 13:6\u201310<\/a>; 18:20\u2013<\/span>22<\/a>). The word that is used for killing the prophets here is the same word that was translated pierced<\/em> in chapter 12:10<\/a>; just as the Messiah will be thrust through, even so these false prophets will be<\/span> thrust through by a sword or spear. In fact, the parents of the false prophets will be the ones who will thrust them through.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Hunt for False Prophets\u2014Zechariah 13:4\u20136<\/a><\/p>\n

These verses describe the hunt that will flush out the false prophets. Because their prophecies will not come true, their shame is dealt with in verse 4<\/a><\/span>: And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he prophesies; neither shall they wear a hairy mantle to deceive.<\/em><\/p>\n

The timing is: it shall come<\/em><\/span> to pass in that day<\/em>; that is, in conjunction with the cleansing of the Land and the destruction of the false prophets. They are ashamed because their false prophecies never came to pass, which is one<\/span> of the key evidences of false prophets. Another distinguishing mark of a prophet was the wearing of a hairy mantle<\/em> (1 Kg. 19:13<\/a>; 2 Kg. 1:8<\/a>; 2:8<\/a>, 13<\/a>; Mat. 3:4<\/a>; Mk. 1:6<\/a>). The purpose of false prophets\u2019<\/span> wearing a hairy mantle<\/em> was to deceive<\/em>. When they become ashamed of their prophecies and realize that they are being sought out to be executed, they will discard the hairy mantles so that they will no<\/span>t be seen as prophets any longer.<\/p>\n

Verses 5\u20136<\/a> conclude this section with a dialogue between the false prophets and those seeking to kill them beginning in verse 5<\/a>: but he shall say, I am no prophet, I <\/em><\/span>am a tiller of the ground; for I have been made a bondman from my youth.<\/em><\/p>\n

These false prophets, who once so readily claimed to be true prophets, are now going to deny that they ever were prophets. When<\/span> someone is suspected of being a false prophet but is no longer wearing a hairy mantle, he will say, \u201cI was never a prophet and never claimed to be one; I have always been a tiller of the ground<\/em>, a fa<\/span>rmer, from the time I was a boy.\u201d<\/p>\n

While they can remove the hairy mantle, there are certain marks of a false prophet that they will not be able to remove. Then a question will be raised in verse 6<\/a>: An<\/em><\/span>d one shall say unto him, What are these wounds between your arms? Then he shall answer, Those with which I was wounded in the house of my friends.<\/em><\/p>\n

It was a practice of false prophets, not only to imi<\/span>tate a true prophet by wearing a hairy mantle, but also to mark their bodies and cause scars. This is something true prophets never did. For example, in the contest between Elijah and the prophets of Baal, the prophets of Baal <\/span>cut themselves (1 Kg. 18:28<\/a>). So while the false prophets will be able to cast away the hairy mantles, they will not be able to remove the scars from their bodies. They will<\/span> try to say that these are wounds that they received while partying in the house of friends, but such deceit will not succeed in deterring the searchers; these prophets will lose their lives anyway. Sometimes this verse has been pulled out of context and been made to refer to the Messiah. But remember, \u201cA text apart from its context is a pretex<\/span>t.\u201d Verse 6<\/a> is part of the context on the subject of f<\/span>alse prophets that began with verse 2<\/a>. It is part of the dialogue, which began with verse 5<\/a>. Therefore, verse 6<\/a> is not a reference to the true Messiah; it is a reference to the false prophets of the T<\/span>ribulation who will be executed at that time as part of the spiritual cleansing of the Land.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>V. The Relationship to the Messiah\u2014Zechariah 13:7\u20139<\/a><\/p>\n

Before Zechariah proceeded with further details concerning the Second Coming and the establishment of the Kingdom in chapter 14<\/a>, he summarized Israe<\/span>l\u2019s relationship to the Messiah. In this summary, Zechariah made three points: the Messiah\u2019s rejection at His First Coming, the results of His rejection, and the Salvation of the Jewish Remnant.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Rejection at His First Coming\u2014Zechariah 13:7a<\/a><\/p>\n

Awake, O sword against my shepherd, and against the man that is my fellow, says Jehovah of hosts.<\/em><\/p>\n

The first thing to notice is the nature of the Me<\/span>ssiah: He is both God and man. Zechariah begins by stating: Awake, O sword<\/em>. The word sword is a symbol of death, not the manner of execution, pointing out that the Messiah will be killed by violent me<\/span>ans. The sword<\/em> is to awake against my shepherd<\/em>. By calling Him my shepherd<\/em>, God is emphasizing the humanity of the Messiah. But then the verse states: against the man that is my fellow<\/em>. By calling Him<\/span> the man<\/em>, Messiah\u2019s humanity is again emphasized. Next, He is called my fellow<\/em>. But the word fellow<\/em> is not a good translation of the Hebrew word amiti<\/span>, which literally means \u201cmy equal\u201d or \u201cmy companio<\/span>n.\u201d This emphasizes His deity as Jehovah\u2019s equal. Literally, the passage reads, \u201cAwake, O sword, against My Shepherd, and against the Man that is My equal.\u201d For this One to be God\u2019s equal means that He must be God Himself. Here is one Old Testament e<\/span>xample of the God-Man concept. The One who is going to be killed is the Good Shepherd, but He is also God and Man. So this verse speaks of the rejection of the Messiah at His First Coming and the rejection was by means of a violent death, by means of crucifixion.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Results of the Rejection\u2014Zechariah 13:7b\u20138<\/a><\/p>\n

The first result is the scattering or dispersion of the flock in verse 7b<\/a>: smite the shepherd, and the sheep shall be scattered; and I will turn my ha<\/em><\/span>nd upon the little ones.<\/em><\/p>\n

Zechariah 11:4\u201314<\/a> gives a detailed, pictorial prophecy concerning the Good Shepherd who is rejected. As a result of the rejection of the Good Shepherd, the sheep, the flock of<\/span> Israel, were scattered. The Shepherd was smitten in a.d. 30; He died a violent death, resulting in the scattering of the sheep in a.d. 70. This verse is applied directly to the scattering of the disc<\/span>iples when Yeshua was arrested in the Garden of Gethsemane in Matthew 26:31\u201332<\/a>, but its primary reference is to the great Dispersion by the Romans in a.d. 70. The statement I will turn my hand upon th<\/em><\/span>e little ones<\/em> means that even the innocent, common people will suffer as a result of the rejection of the True Shepherd by their leaders.<\/p>\n

The second result of the rejection of the True Shepherd is the<\/span> death of two thirds of the flock in verse 8<\/a>: And it shall come to pass, that in all the land, says Jehovah, two parts therein shall be cut off and die; but the third shall be left therein.<\/em><\/p>\n

Here, Zech<\/span>ariah summarized what he detailed in chapter 11:4\u201314<\/a>. This will be fulfilled during the persecutions of the Great Tribulation when Israel will suffer tremendous persecution (Mat. 24:15\u201328<\/a>; Rev. 12:1\u20131<\/span>7<\/a>). As a result of this persecution, two-thirds of the Jewish people will be killed. The question is: What does the expression in all the land<\/em> mean? The Hebrew word for land<\/em> is eretz<\/span>, which is usually<\/span> translated as \u201cearth.\u201d So, in all the earth two thirds of the world Jewish population who are alive at the beginning of the Great Tribulation will not survive to the end of it. However, the verse ends with a promise: <\/span>but the third shall be left therein<\/em>; one third of the Jewish population will survive. This is the all Israel<\/em> of Romans 11<\/a>, the nation that is going to experience salvation.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Salvation of the Jewish Remnant\u2014Zechariah 13:9<\/a><\/p>\n

And I will bring the third part into the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on m<\/em><\/span>y name, and I will hear them: I will say, It is my people; and they shall say, Jehovah is my God.<\/em><\/p>\n

God makes three statements about how the remaining third part<\/em> will come to salvation. First: I will br<\/em><\/span>ing the third part into the fire<\/em>. Secondly: I will refine them as silver is refined<\/em>. And thirdly: I will try them as gold is tried<\/em>. The fires of the trial that will refine them are the judgments of th<\/span>e Great Tribulation. By means of these judgments, they will learn righteousness and come to salvation. This is brought out in three statements. First: They shall call on my name, and I will hear them<\/em>;<\/span> the surviving Remnant will turn to the Lord and call upon Him in saving faith. Secondly: I will say, It is my people<\/em>; the Jews are always God\u2019s people positionally, but they only experience what this<\/span> means when they are in a right relationship with Him. And now, the Jewish people become God\u2019s people again experientially. And thirdly: they shall say, Jehovah is my God<\/em>; they will accept God and, wi<\/span>th the acceptance of the One True God, will come to the acceptance of Yeshua, the Jewish Messiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>VI. Further Details of the Campaign of Armageddon\u2014Zechariah 14:1\u20135<\/a><\/p>\n

Zechariah returns to the physical aspect of the salvation of Israel and gives details that were not covered in the earlier unit on th<\/span>e Campaign of Armageddon. This unit describes four stages of the Campaign of Armageddon: the third stage, the attack and taking of Jerusalem; the sixth stage, the Second Coming; part of the seventh stage, the fighting between the Messiah and the forces of the Antichrist from Bozrah back toward Jerusalem; and the eighth stage, His v<\/span>ictory ascent up the Mount of Olives.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Third Stage\u2014Zechariah 14:1\u20132<\/a><\/p>\n

Zechariah again deals with the issue of the Gentile armies gathered against Jerusalem and repeats some of the things he said in chapter 12<\/a>. Concerning these nations<\/span>, he makes two main points.<\/p>\n

First, there is the dividing of the spoil in verse 1<\/a>: Behold, a day of Jehovah comes, when your spoil shall be divided in the midst of you.<\/em><\/p>\n

Zechariah introduces the timing <\/span>in a little different way: Behold, a day of Jehovah comes<\/em>. Before, it had been the day<\/em>, but this time, it is a day<\/em>, referring to one specific part of the Day of Jehovah or the Great Tribulation. It is<\/span> a day<\/em> toward the end of the second half of the Great Tribulation, when the third stage of the Campaign of Armageddon takes place. It is when your spoil shall be divided in the midst of you<\/em>, meaning \u201c<\/span>the spoil will be divided in their presence.\u201d<\/p>\n

Secondly, there is the taking of the city in verse 2<\/a>: For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the hous<\/em><\/span>es 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.<\/em><\/p>\n

Zechariah reiterates the point he made in chapt<\/span>er 12:2\u20133<\/a>, when all the nations come against Jerusalem, that the armies of the Antichrist attack the Jewish forces. Zechariah makes five statements concerning the taking of the city. First: the city s<\/em><\/span>hall be taken<\/em>; Jerusalem will be captured by the Gentiles. Secondly: the houses rifled<\/em>; the enemy will ransack Jewish homes as part of the spoils of war. Thirdly: the women ravished<\/em>; the women will be<\/span> raped, as often happens in warfare. Fourthly: half of the city shall go forth into captivity;<\/em> half of the Jewish residents will be enslaved. And fifth: the residue of the people shall not be cut off <\/em><\/span>from the city;<\/em> the rest of the population will be left in the city and will experience the rescue described in the following verses. However, the Gentile armies will suffer tremendous losses according<\/span> to chapter 12:4\u20139<\/a>, for God will supernaturally energize the Jewish forces. Nevertheless, in spite of the supernatural energizing and the tremendous losses that the Jewish forces inflict upon the forc<\/span>es of the Antichrist, in the course of time, the city will fall. The same point is made in Micah 4:9\u20135:1<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Sixth, Seventh, and Eighth Stages\u2014Zechariah 14:3\u20134<\/a><\/p>\n

Zechariah summarizes sixth stage, the Second Coming of the Messiah to save the tents of Judah<\/em> at Bozrah and the seventh stage, the fight that <\/span>ensues against the forces of the Antichrist from Bozrah to the Valley of Jehoshaphat in verse 3<\/a>: Then shall Jehovah go forth, and fight against those nations, as when he fought in the day of battle.<\/em><\/p>\n

G<\/span>od fought other battles on behalf of Israel, but this time, He will do so in the Person of the Messiah. It should be carefully noted that this verse states that the fighting from Bozrah to Jerusalem wi<\/span>ll precede His standing upon the Mount of Olives of verse 4<\/a>.<\/p>\n

Verse 4<\/a> describes the eighth stage, Yeshua\u2019s victory accent up the Mount of Olives. His arrival at Jerusalem is described in verse 4a<\/a>: And<\/em><\/span> his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east.<\/em><\/p>\n

Too often, teachers of prophecy have taught that at the Second Coming, Yeshua will come first to the <\/span>Mount of Olives to fight against the enemy. However, that is not the order given in Scripture. To begin with, the Second Coming will occur, not upon the Mount of Olives initially, but at the city of Bozrah or Petra (<\/span>Mic. 2:12\u201313<\/a>; Is. 34:1\u20137<\/a>; 63:1\u20136<\/a>). It is at that point that He will begin fighting with the forces of the Antichrist who have come down to Bozrah or Petra to try to destroy the Jewish <\/span>Remnant located there. Zechariah 12:7<\/a> has already stated that Judah will be saved before the inhabitants of Jerusalem will be saved. The fighting will finally end in the Valley of Jehoshaphat (Joel 3:<\/span>12\u201313<\/a>). That is where the winepress of blood is located (Rev. 14:19\u201320<\/a>). So when verse 4<\/a> states: And his feet shall stand in that day upon the mount of Olives<\/em>, it is after the fighting of verse 3<\/a>. Fur<\/span>thermore, this verse gives the location of the Mount of Olives: before Jerusalem on the east<\/em>, in fact, the Valley of Jehoshaphat separates the Old City of Jerusalem from the Mount of Olives. One shoul<\/span>d not picture Jesus descending upon the Mount of Olives at the Second Coming. Rather, after He finishes the fighting in the Valley of Jehoshaphat, He will then ascend the Mount of Olives. This will conclude the Campaign of Armageddon.<\/span><\/p>\n

The result of the victory ascent is given in verse 4b<\/a>: and the mount of Olives shall be cleft in the midst thereof toward the east and toward the west, and there sha<\/em><\/span>ll be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.<\/em><\/p>\n

When Yeshua ascends the Mount of Olives, He will cause a tremendous earthquake that <\/span>will split the mountain in two, toward the east and toward the west, and there shall be a very great valley.<\/em> This geographical change concerning the Mount of Olives is not the only change occurring du<\/span>ring this time.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Flight from Jerusalem\u2014Zechariah 14:5<\/a><\/p>\n

And ye shall flee by the valley of my mountains; for the valley of the mountains shall reach unto Azel; yea, ye shall flee, like as ye fled from before the <\/span>earthquake in the days of Uzziah king of Judah; and Jehovah my God shall come, and all the holy ones with you.<\/p>\n

According to verse 2<\/a>, after the capture of the City of Jerusalem, half of the population <\/span>was left in the city. Now, they flee through this valley to escape from the city before it collapses as a result of this particular earthquake. Furthermore, the valley of the mountains shall reach unt<\/em><\/span>o Azel<\/em>. This means that it will move in the direction of the Jordan Valley. The phrase: as ye fled from before the earthquake in the days of Uzziah king of Judah<\/em> gives a comparison with what happened <\/span>during Uzziah\u2019s reign, when a massive earthquake caused the Jews to flee Jerusalem (Amos 1:1<\/a>).<\/p>\n

As well as these geographical effects to the east of the city, Zechariah concludes with a description of <\/span>the Second Coming: Jehovah my God shall come<\/em>; Jehovah Himself will be accompanied by all the holy ones<\/em>. These holy ones<\/em> will include the good angels, who will return with Yeshua (Mat. 16:27<\/a>; 25:31<\/a>), a<\/span>nd it will include the Church saints, who will return with Him (Jude 14<\/a>). Both types of saints return with the Messiah, according to Revelation 19<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>VII. The Results of the Second Coming\u2014Zechariah 14:6\u201311<\/a><\/p>\n

The seventh unit of the Little Apocalypse of Zechariah gives five results of the Second Coming. The first result will be a change in the light s<\/span>ources in verses 6\u20137<\/a>: And it shall come to pass in that day, that there shall not be light; the bright ones shall withdraw themselves: but it shall be one day which is known unto Jehovah; not day, and<\/em><\/span> not night; but it shall come to pass, that at evening time there shall be light.<\/em><\/p>\n

The timing phrase: it shall come to pass in that day<\/em> means that this will happen in conjunction with the Second Coming<\/span>. Verse 6<\/a> states: there shall not be light<\/em>, meaning there will no longer be an interchange between day and night every twelve hours as it is today. The phrase the bright ones shall withdraw themselves<\/em><\/span> indicates that the natural light sources are somehow blanked out. Verse 7<\/a> speaks about one day which is known unto Jehovah; not day, and not night<\/em>. This is speaking of the Millennial Kingdom, when th<\/span>ere will be an equivalent amount of light, whether is considered daytime or nighttime, there will be no darkness. The same truth is taught in Isaiah 30:26<\/a>.<\/p>\n

The second result will be the new Millennial<\/span> River in verse 8<\/a>: And it shall come to pass in that day, that living waters shall go out from Jerusalem; half of them toward the eastern sea, and half of them toward the western sea: in summer and in<\/em><\/span> winter shall it be.<\/em><\/p>\n

Again, the timing phrase is given: it shall come to pass in that day<\/em>, meaning that it will happen during the period of the Kingdom. The Millennial River is described as: living wa<\/em><\/span>ters shall go out from Jerusalem.<\/em> Actually, this river begins at the threshold of the Temple. Two other passages that speak of this river are: Joel 3:18<\/a> and Ezekiel 47:1\u201312<\/a>. By combining all three of <\/span>these passages, it is clear that the Millennial River will begin to gush out from the threshold of the Millennial Temple, which at that time will be located approximately thirty-five miles north of Jerusalem. <\/span>Initially, it will flow eastward from the threshold of the Temple, but then it will turn south and make its way to Jerusalem. Once it reaches Jerusalem, it will split in two, half of it will flow <\/span>toward the eastern sea<\/em>, the Dead Sea, and the other half will flow toward the western sea<\/em>, the Mediterranean Sea. Today the Dead Sea is just that, a dead sea, so thick with minerals that it canno<\/span>t sustain life; not even salt-water fish can survive there. However, this river will be living waters<\/em> that will change the nature of a specific area of the Dead Sea, so that area along the western sho<\/span>re will become a major fishing industry.<\/p>\n

The third result is that Jehovah will be the King of the world and will be the One and Only God in verse 9<\/a>: And Jehovah shall be King over all the earth: in th<\/em><\/span>at day shall Jehovah be one, and his name one.<\/em><\/p>\n

The Jehovah<\/em> spoken of here is the same as Jehovah my God shall come<\/em> of verse 5<\/a>, and He is the same as the Messiah of verses 3\u20134<\/a>. So again, the Messiah is<\/span> God Himself, and He will be the one King over all the earth<\/em>. Furthermore, the verse states: in that day shall Jehovah be one, and his name one<\/em>. In the Kingdom Period, there will be no other God worsh<\/span>ipped and He will not be referred to by any false names, such as \u201cthe Golden Calf\u201d of Jeroboam\u2019s rival system.<\/p>\n

The fourth result of the Second Coming will be a number of topographical changes in verse<\/span> 10<\/a>: All the land shall be made like the Arabah, from Geba to Rimmon south of Jerusalem; and she shall be lifted up, and shall dwell in her place, from Benjamin\u2019s gate unto the place of the first gate<\/em><\/span>, unto the corner gate, and from the tower of Hananel unto the king\u2019s wine-presses.<\/em><\/p>\n

Zechariah states: All the land shall be made like to Arabah, from Geba to Rimmon south of Jerusalem.<\/em> The Arabah<\/em> is t<\/span>hat deep, flat cleft that runs all the way from the Dead Sea to Eilat, at the northern end of the Gulf of Eilat. The Land of Israel will become like this low, flat, desert-like area, from Geba<\/em>, situat<\/span>ed north of Jerusalem, to Rimmon<\/em>, situated south of Jerusalem. Today, this area is mountainous, but in the Kingdom, it will become flat like the Arabah. This will further emphasize the exaltation of J<\/span>erusalem, for she shall be lifted up<\/em> and exalted above all. Today Jerusalem is not the highest city in the world, but in that future day, Jerusalem will sit atop the Millennial Mountain of Jehovah\u2019s H<\/span>ouse, the highest mountain in the entire world (Is. 2:2<\/a>; Mic. 4:1<\/a>; Ezek. 40:1\u20132<\/a>). The phrase: and shall dwell in her place<\/em> means that Jerusalem will be perfectly safe and will become a sanctuary from <\/span>then on.<\/p>\n

Zechariah mentions some strategic points in the city that are no longer identifiable, because Jerusalem has undergone some major changes since the Prophet\u2019s time. He mentions that this will b<\/span>e from the gate of Benjamin unto the place of the first gate<\/em> and to the site where the corner gate<\/em> was located. Furthermore, it will go from the tower of Hananel unto the king\u2019s wine-presses.<\/em><\/p>\n

And the <\/span>fifth result of the Second Coming will be the safety of Jerusalem in verse 11<\/a>: And men shall dwell therein, and there shall be no more curse; but Jerusalem shall dwell safely.<\/em><\/p>\n

Zechariah emphasizes two<\/span> things: first, the curse will be removed; and secondly, Jerusalem will dwell safely and nothing will be able to threaten the security of the city ever again.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>VIII. The Destruction of the Enemy\u2014Zechariah 14:12\u201315<\/a><\/p>\n

Having described the events of the Great Tribulation, the Campaign of Armageddon, the Second Coming, and some of the results of the Second Coming,<\/span> Zechariah next described in more detail just how the enemy will be destroyed.<\/p>\n

Zechariah gives the introduction to this unit in verse 12a<\/a>: And this shall be the plague wherewith Jehovah will smite all<\/em><\/span> the peoples that have warred against Jerusalem.<\/em><\/p>\n

All together God will use four specific methods to destroy the forces of the Antichrist as part of His Second Coming. First, there will be the disinteg<\/span>ration of human flesh by melting, described in verse 12b<\/a>: their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their sockets, and their tongue shall co<\/em><\/span>nsume away in their mouth.<\/em><\/p>\n

As they are standing there, the skin will melt away from their bones and their eyes will suddenly begin to melt within their sockets. Just how this will occur is given in de<\/span>tail in Habakkuk 3<\/a>, which discusses the events of the Second Coming and points out that death rays from the fingers of the Messiah will begin to shine forth. It is by means of these death rays that th<\/span>e melting of the enemy will occur.<\/p>\n

The second method is civil strife, described in verse 13<\/a>: And it shall come to pass in that day, that a great tumult from Jehovah shall be among them; and they shall<\/em><\/span> lay hold every one on the hand of his neighbor, and his hand shall rise up against the hand of his neighbor.<\/em><\/p>\n

Again, Zechariah emphasizes the timing element: it shall come to pass in that day<\/em>, meaning<\/span> that it will happen during the Campaign of Armageddon. This is a method God has used frequently in the past. They will begin fighting among themselves because of a great tumult<\/em> created by Jehovah. Th<\/span>e sudden confusion that results from the Second Coming will cause the army, which is comprised of the various nationalities, to begin fighting among themselves. This will create civil strife and chaos, as they begin to dest<\/span>roy one another.<\/p>\n

The third method that God will use to destroy the enemy is one that Zechariah mentioned earlier, the supernatural energizing of the Jewish forces, described in <\/span>verse 14<\/a>: And Judah also shall fight at Jerusalem; and the wealth of all the nations round about shall be gathered together, gold, and <\/em>silver, and apparel, in great abundance.<\/em><\/p>\n

Many of the Judeans who <\/span>were rescued at Bozrah will come up to Jerusalem with Jesus and be involved in helping with the rescue of Jerusalem. Furthermore, he states that the wealth of all the nations round about shall be gath<\/em><\/span>ered together.<\/em> This results in the Jewish people collecting spoil, rather than becoming spoil of the enemy themselves. Some of the spoil listed is: gold, and silver, and apparel, in great abundance.<\/em><\/p>\n

A<\/span>nd the fourth method that God will use to destroy the enemy is a plague that will afflict the animals in verse 15<\/a>: And so shall be the plague of the horse, of the mule, of the camel, and of the ass, a<\/em><\/span>nd of all the beasts that shall be in those camps, as that plague.<\/em><\/p>\n

Whether or not this is to be understood as literal animals or more modern forms of travel, the conclusion is the same: the transports<\/span> used by the enemy against the Jews will be completely neutralized; they will suffer the same type of plague that was mentioned in verse 12<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>IX. The Messianic Kingdom\u2014Zechariah 14:16\u201321<\/a><\/p>\n

The ninth unit of the Little Apocalypse of Zechariah deals with the Messianic or Millennial Kingdom. Zechariah does not reveal a great deal about the Messi<\/span>anic Kingdom because that is revealed by many other prophets, particularly Isaiah and Ezekiel. He does, however, reveal two major truths concerning the Messianic Kingdom.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Celebration of the Feast of Tabernacles\u2014Zechariah 14:16\u201319<\/a><\/p>\n

It will be obligatory, not only for Jews but also for all Gentile nations, to celebrate and observe the Feast of Tabernacles according<\/span> to verse 16<\/a>: And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, Jehovah of hosts, and to keep the<\/em><\/span> feast of tabernacles.<\/em><\/p>\n

Once a year, every year, throughout the 1,000 years of the Kingdom, it will be mandatory for every Gentile nation that came against Jerusalem<\/em> to send a delegation to Jerusalem i<\/span>n order to observe the Feast of Tabernacles. This makes sense because the Kingdom is the fulfillment of the Feast of Tabernacles. The purpose is twofold: to worship the King, Jehovah of hosts, and to keep the feast of tabernacles.<\/span><\/p>\n

The punishment for refusal to observe the feast is given in verse 17<\/a>: And it shall be, that whoso of all the families of the earth goes not up unto Jerusalem to worship <\/em><\/span>the King, Jehovah of hosts, upon them there shall be no rain.<\/em><\/p>\n

Should any nation fail to send a delegation to Jerusalem, God will punish that nation by inflicting a plague of drought, and no rain will <\/span>fall for that year upon that nation.<\/p>\n

He then used Egypt as an example in verses 18\u201319<\/a>: And if the family of Egypt go not up, and come not, neither shall it be upon them; there shall be the <\/em>plague wher<\/em><\/span>ewith Jehovah will smite the nations that go not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all the nations that go not up to keep the feast of tabernacles.<\/em><\/span><\/p>\n

It is interesting that He chose to bring up the Egyptians as an example. If any nation would be tempted to dispense with the observance of the Feast of Tabernacles in the Kingdom, it would<\/span> certainly be the Egyptians. The Feast of Tabernacles was one of the Seven Holy Seasons of Israel inaugurated as part of the observance of God\u2019s deliverance of Israel from the land of Egypt. Perhaps one day the Egyptians might say to themselves, \u201cWhy should we send a delegation to Jerusalem to observe a festival that commemorates an Egyptian defeat?\u201d Because of that kind of mentality, <\/span>it could very well be that one particular year the Egyptians will say, \u201cWe are not going to send a delegation to observe an ordinance that celebrates the defeat of the Egyptians.\u201d But when they refuse to send a delegation to Jerusalem for the Feast of Tabernacles, God will punish the Egyptians by not sending any rain. Although Egypt is taken as the example, the same thing applies to all the other Gentile nations at that time.<\/span><\/span><\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

B. The Holiness of the Land\u2014Zechariah 14:20\u201321<\/a><\/p>\n

In that day shall there be upon the bells of the horses, HOLY UNTO JEHOVAH; and the pots in Jehovah\u2019s house shall be like the bowls before the altar. Yea<\/em>, every pot in Jerusalem and in Judah shall be holy unto Jehovah of hosts; and all they that sacrifice shall come and take of them, and boil therein: and in that day there shall be no more a Canaanite in the house of Jehovah of hosts.<\/em><\/p>\n

The second truth that Zechariah revealed concerning the Messianic Kingdom is that everything in the Land will be holy. Zechariah begins by emphasizing the timing: In that day, in the Millennial Kingdom. Zechariah emphasized the holiness of everything in the Land of Israel, not just the vessels in the Temple Compound. Under the Mosaic system, there was a division between that which was for holy use and that, which was for mundane, earthly, secular, or common use. Zechariah makes three points in these verses. First, in verse 20a<\/a>: shall there be upon the bells o<\/em>f the horses, HOLY UNTO JEHOVAH<\/em>. This is the phrase that was emblazoned on the mitre of the High Priest. In the Millennial Kingdom, even the bells that hang around the horses\u2019 necks will be considered holy. Secondly, in verses 20b\u201321<\/a>: the pots in Jehovah\u2019s house shall be like the bowls before the altar<\/em>. Everything will be equally sanctified within the Temple Compound, including the pots used for boiling, as well as the bowls used for pouring out the blood of the sacrifices on the Altar. Under the Mosaic Law, these things were not considered to be co-equal, but they will be in the Kingdom. Thirdly: Yea, every pot in Jerusalem and in Judah shall be holy unto Jehovah of hosts<\/em>. All domestic utensils throughout the Land will be considered holy so that all they that sacrifice shall come and take<\/em> of them, and boil therein<\/em>; it will not matter which pot they bring, they will all be equally holy.<\/p>\n

Zechariah closed his book by stating: in that day there shall be no more a Canaanite in the house of<\/em> Jehovah of hosts<\/em>. The timing is: in that day, during the Millennial Kingdom. God commanded the Jewish people to totally exterminate the Canaanite population because of their extreme degree of sinfulness. But never in the history of Israel were they able to accomplish this. There were Canaanites living in the Land after Joshua died. There were Canaanites living in the Land even during the days of David and Solomon. In fact, David and Solomon had agreements with the Phoenicians, who were Canaanites. So there were Canaanites present throughout biblical history. However, once the Kingdom is established, only then will God\u2019s will be carried out to its fulfillment and there will be no more Canaanites anywhere in the Land, let alone in the house of Jehovah of hosts.<\/em> As a result of the total extinction of the Canaanites, everything in the Land will be holy, including the bells on the horses and the pots and pans in every Jewish woman\u2019s kitchen.<\/p>\n<\/div>\n<\/div>\n

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

And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication, and they shall look unto me whom they have pierced. Zechariah 12:10 Historical Background The name Zechariah means, \u201cJehovah remembers.\u201d As to his family, Zechariah was the son of Berechiah, whose name means, … <\/p>\n

\u201eThe Little Apocalypse of Zechariah\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-1325","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\/1325","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=1325"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1325\/revisions"}],"predecessor-version":[{"id":1326,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1325\/revisions\/1326"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1325"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1325"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1325"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}