After this vision was presented to the prophet, he responded by saying, \u201cWhat are these, my lord?\u201d In reply, the interpreting angel reprimanded him for not being able to understand the meaning of the symbolism.<\/p>\n
Since the angel did not tell the prophet the significance of the candlestick, one concludes that its meaning evidently was obvious. Let us therefore see if we may be able to learn what it indicates. We know that candlesticks and all types of lamps are used for the purpose of giving light where there is darkness. Naturally therefore one concludes that the candlestick here signifies that which gives light in darkness. This idea is confirmed by an examination of the first chapter of the Book of Revelation. There John was given a vision of seven golden candlesticks in the midst of which the glorified Son of Man was walking. He was informed that they signified or represented the seven churches of Asia. Thus those seven local congregations gave forth the light of truth in the heathen darkness about them.<\/p>\n
Since the church during this age is functioning as Israel did in the Mosaic economy, we may be certain that the candlestick which was first in the Tabernacle and later in the Temple signified, Israel, who gave forth the light of the Word of God to the heathen world during that time.<\/p>\n
But the candlestick as it was in the Jewish economy had to be cleansed and the oil replenished daily. This fact signified the imperfection of Israel during that time. In order to give forth light, there was the necessity for constant attention.<\/p>\n
But this candlestick is an improved one, being connected with an inexhaustible supply of the oil which was burned to give the light. This oil comes from olive-trees connected by pipes to the candlestick. This arrangement therefore signifies that there will be a change in Israel’s condition and that she will at some time be thus connected with the inexhaustible supply of that which enables her to shine with uninterrupted splendor.<\/p>\n
These facts therefore present us with a prediction that at some time in the future Israel will be thus connected with God, the source of all light, and Messiah in such a way that she can give forth the light of His truth with uninterrupted blessing. When will this be?<\/p>\n
A study of the original plan of God’s blessing the world through her as set forth in Genesis 12:1-3, a further study of Israel’s position in the Tribulation period when she will furnish the evangelists who conduct the world-wide revival at that time, and an additional study of the prophecies which show Israel’s position in the Millennial Age lead one to the conclusion that this symbolism presents to us the scriptural teaching that at some future time Israel will give forth the light of the truth of God to the world and be the means of blessing all nations. This prediction, therefore, foreshadows Israel, who in the Tribulation (Revelation 12) is represented under the symbolism of the woman, crowned with twelve stars, clad with the sun, and standing with the moon under her feet. She will indeed send forth the truth through all nations in the Tribulation. But when the nation is converted at the end of that time, she will be the channel of world-blessing throughout the Millennial Age. It is this fact which is set forth by the symbolism of this chapter.<\/p>\n
We have already noticed the candlestick which was in the Tabernacle and later in the Temple and which had to be snuffed, cleansed, and refilled daily. Those facts indicate that Israel needs to be cleansed and refilled by the Spirit of God and that the arrangements then obtaining were not permanent. On the other hand, the candlestick shown to Zechariah was in connection with the olive-trees, the source of the oil. Such a supply is inexhaustible. This representation, therefore, presented to Zechariah the fact that the time would come when Israel would be in a permanent relationship with the Lord and would give forth the light of His Word and truth constantly without interruption. There can be little doubt that this is the significance of the symbolism.<\/p>\n
There were many and great difficulties looming before Zerubbabel. He had been experiencing these for years, and it seemed as if he were making no progress. The secret of his failure seems to be echoed in this reassuring message given to him; namely, that it was not by might and not by power that things are accomplished.<\/p>\n
Not by might, nor by power, but by my Spirit, saith Jehovah of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain; and he shall bring forth the top stone with shoutings of Grace, grace, unto it. Moreover the word of Jehovah came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that Jehovah of hosts hath sent me unto you. For who hath despised the day of small things? for these seven shall rejoice, and shall see the plummet in the hand of Zerubbabel; these are the eyes of Jehovah, which run to and fro through the whole earth.\u201d (Zechariah 4:6b-10)<\/p><\/blockquote>\n
Man is indeed impotent and can accomplish nothing that is worth while by his own power and strength. Especially does this fact become apparent to one who recognizes that there are hosts of evil spirits led by Satan that are constantly opposing everyone endeavoring to serve God. Man in his own strength is unable to cope with the power of Satan and his emissaries. It is only by the Spirit of God that men are able to meet and defeat the enemy and to accomplish that which will advance the cause of the Lord Jesus among men. This great lesson, it seems, was that which Zerubbabel needed above everything else. The Lord Jesus said that apart from Him one can do nothing (John 15:5c). The Apostle Paul declared that he could do all things through Christ who strengthened him (Philippians 4:13). May we learn this lesson and depend utterly upon Christ and the Spirit of God.<\/p>\n
The Removal of the Hindering Mountain<\/h3>\n
In an apostrophe, Zechariah exclaimed, \u201cWho are thou, O great mountain? before Zerubbabel thou shalt become<\/em> a plain; and he shall bring forth the top stone with shoutings of Grace, grace, unto it.\u201d What is referred to by this great mountain? According to the Golden Rule of Interpretation we must understand it literally unless there are clear facts to indicate a symbolic or figurative meaning. In view of the fact that the prophet was speaking of the spiritual phase of the ministry of Zerubbabel and was urging him to depend upon the Spirit of God, in view of the further fact that the thing which he called a mountain was to become a plain, and in view of the additional fact that God never calls into play forces that are not necessary and that He does all things when possible in a normal way, one concludes that this mountain is not literal but is symbolic. These statements being true, to what can this word, used symbolically, refer? According to Jeremiah 51:25, a mountain when used symbolically signifies a government. Was there any government hindering Zerubbabel in his operations? Most assuredly. Although Cyrus had issued a decree for Zerubbabel to return with the Jews to the homeland and to build the Temple, some of the subordinate officials of the Persian government had hindered him from carrying out the decree \u2014 from the second year of Cyrus onward to that time. Such political maneuverings are familiar to all who understand selfish politicians. In view of the historical facts that the Medo-Persian government through these petty officials had been hindering the work, it is clear that this mountain can refer to nothing other than that government. In this promise is couched the assurance that this governmental opposition would be removed and that the governor could go forward with his plans for the restoration of the Temple and Jewish life in the homeland. The promise concludes with a statement that Zerubbabel would bring forth the capstone of the Temple with shoutings and a recognition of the workings of grace; namely, that it was by the grace of God he would accomplish the task.<\/p>\nOne is not to despise the day of small things but is to give the glory to God for all which He accomplishes through one.<\/p>\n
The Olive-Trees<\/h3>\n
What are these olive-trees? They are symbols according to verse 14. \u201cThese are the two anointed ones, that stand by the Lord of the whole earth.\u201d Zerubbabel was the anointed prince and Joshua the anointed high priest. These two men stood before God as His ministers in behalf of the people.<\/p>\n
In Zechariah’s day these two men were, therefore, the anointed ones. In the first half of the Tribulation, as we learn in Revelation 11, there will be two witnesses who engage in a special ministry. These are said to be the olive-trees that stand before the Lord of all the earth. In all probability they are none other than Moses and Elijah. There is, therefore, a double significance to the symbolism of the olive-trees in Zechariah’s vision.<\/p>\n
\nZechariah 5:1-4:<\/h1>\nThe Flying Roll<\/h1>\nThen again I lifted up mine eyes, and saw, and, behold, a flying roll. And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits. Then said he unto me, This is the curse that goeth forth over the face of the whole land: for every one that stealeth shall be cut off on the one side according to it; and every one that sweareth shall be cut off on the other side according to it. I will cause it to go forth, saith Jehovah of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.\u201d (Zechariah 5:1-4)<\/p><\/blockquote>\n
Verse 3 may infer that this roll-or parchment-was flying over the land of Palestine, since it is said to be \u201cthe curse that goeth forth over the face of the whole land.\u201d The purpose of its going forth was to cut off everyone who steals or swears falsely. A similar vision was shown to the Prophet Ezekiel (Ezekiel2:8-3:3). On it were written, inside and out, \u201clamentations and mournings, and woe.\u201d Ezekiel was commanded to eat the roll, which he did. This symbolic act signified the prophet’s reception of God’s revelation of the woes and judgments that He would send forth upon the wicked. The Apostle John likewise ate a little book which he had received. As in the case of Ezekiel, we see in this symbolic act John assimilating a new revelation from God.<\/p>\n
The flying roll which Zechariah saw, though signifying impending judgment, was in a different category than those seen by Ezekiel and John.<\/p>\n
The measurement of this roll (ten by twenty cubits] reminds one of the dimensions of the holy place in the Tabernacle and those of the porch of the Temple built by Solomon. If any connection is seen between them one would logically conclude that since the holy place (Sanctuary) was before the Holy of Holies, and the porch was before the Temple, the inference was that of approaching God in worship.<\/p>\n
The priests, after performing the sacrifices, would take the blood, cross over the porch into the holy place and continue the service. On the Day of Atonement the high priest followed this procedure. God is a holy Being. In approaching Him man must abstain from evil; to do otherwise results in retribution, regardless of the individual. The wicked are punished for their sins, both during this life and in the world to come; and His children are also chastened for their sins.<\/p>\n
The judgment of this roll<\/em> goes forth against all who steal and swear falsely, to cut them off from the land. Are we to assume that God is more indignant over these two sins than any others? Hardly. All sin is obnoxious and repulsive to the Almighty. The suggestion has been made that these pronounced sins were the prevalent ones in Israel in the prophet’s day and throughout the history of the nation. This is quite possibly true.<\/p>\nSwearing and Stealing<\/h3>\n
Our attention has been called to the fact that there were two tables of stone upon which the Ten Commandments were written: it is traditionally held that the first four commandments-concerning man’s relationship to God \u2014 were written on the one, and the remaining six-bearing on man’s relationship to man \u2014 on the other. The swearing mentioned here would doubtless refer to the breaking of the commandment: \u201cThou shalt not take the name of Jehovah thy God in vain.\u201d Men frequently call unto God to witness various matters without realizing the seriousness of such invocations. A person making a vow or a statement in a vain flippant and light-manner does so in the presence of the Almighty. Whether he ignores His given word, or swears falsely, he is held accountable.<\/p>\n
To steal is to take from another something to which one has no right. A clerk in a certain store once told me that stealing was as common as lying. It is an abomination in the sight of the Lord to do either of these things and in so doing one is bound to suffer punishment sooner or later.<\/p>\n
The prophet saw this roll flying over the entire land.<\/em> What is meant by this term? Since the oracles granted to the prophet pertain to Judah and Jerusalem, one concludes that the reference is primarily to the land of Palestine, and to the Jewish people.<\/p>\nPrivileges Granted, Responsibilities Required<\/h3>\n
Does God detest the Jews‘ lies more than those of Gentiles? No! But we must understand that when increases in light and advantages are given added responsibilities are placed upon those benefited by them. There was a time when the Jews had the revelation of God while the Gentiles were in heathen darkness. For that reason God expected more of them. But now the Gentiles who know the Lord Jesus Christ, and possess His Word \u2014 having received more light than the ancient Hebrews \u2014 bear a greater responsibility than they. Nevertheless the Lord will yet purge Israel of her sins of lying and stealing.<\/p>\n
In chapter three we saw Joshua disrobed of his filthy garments and clothed with clean raiment. The Lord thereby signified a future spiritual regeneration of the nation of Israel. This miracle will take place when Israel, evangelized and taught the truth regarding God’s plan of redemption, accepts the Lord Jesus Christ, the Messiah.<\/p>\n
Those possessed of a saving knowledge of the Lord are supposed \u2014 by the grace of God \u2014 to lay aside their former manner of life. This truth we learn from the New Testament records (Romans 12:1,2; 2 Corinthians 5:17; Colossians 3:1-3). Upon the return of the Lord Jesus Christ Israel will be cleansed from all her sins and foolish ways by means of a spiritual regeneration. Obviously such is the prediction pronounced in this vision.<\/p>\n
This prophecy primarily refers to Israel and her land, but in the light of this and related passages we see that there will be a removal of sin from all nations throughout the world. This particular vision focuses upon Israel alone. Our hearts yearn for the time of the full consummation of every aspect of God’s redemptive plan. In the meantime let us draw upon the grace of God in order that we may be able to do His will satisfactorily.<\/p>\n
\n <\/p>\n
Zechariah 5:5-11:<\/h1>\nCommercialism Removed from Palestine to Babylon<\/h1>\nThen the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. 6 And I said, What is it? And he said, This is the ephah that goeth forth. He said moreover, This is their appearance in all the land 7 (and, behold, there was lifted up a talent of lead); and this is a woman sitting in the midst of the ephah. 8 And he said, This is Wickedness: and he cast her down into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. 9 Then lifted I up mine eyes, and saw, and, behold, there came forth two women, and the wind was in their wings; now they had wings like the wings of a stork; and they lifted up the ephah between earth and heaven. 10 Then said I to the angel that talked with me, Whither do these bear the ephah? 11 And he said unto me, To build her a house in the land of Shinar: and when it is prepared, she shall be set there in her own place.\u201d (Zechariah 5:5-11)<\/p><\/blockquote>\n
The subject for this discussion is the seventh vision granted to Zechariah on the night of the twenty-fourth day of the eleventh month of the second year of Darius, king of the Medo-Persian Empire. As has already been learned, the text of the Book of Zechariah is 1:13 which speaks of the good and comfortable words which the Lord spake to the people of Israel. In each of these revelations some phase of cleansing and restoration of the nation and the land is set forth.<\/p>\n
The Ephah and its Covering<\/h3>\n
In this vision the prophet saw an ephah, which was the largest dry measure current among the Jews. This was not an actual measure but was an ideal one used for computation of large quantities.<\/p>\n
There was a \u201ccircle of lead\u201d which served as a cover to this ideal measure. In speaking of this ephah with its covering, the interpreting angel said to the prophet, \u201cThis is their appearance in all the land.\u201d It seems from the statements that are made by this angelic being that the thing signified in this vision was something that affects the entire country. What therefore could be symbolized by such a measure which has as its covering a circle or a talent of lead? When one thinks of various measures and weights, instantly there comes to his mind the idea of trade and commerce because these are essential to all business transactions. Confirmation of this position is seen by the covering which was placed upon the ephah; namely, the circle of talent of lead. Some commentators tell us that this talent of lead was the ideal unit for the computation of large sums of money. These facts lead us to believe that the ephah with its lead covering, therefore, symbolizes commercialism as its pertains to the Land of Israel and God’s Chosen People, the Jews, in the endtime.<\/p>\n
The Woman Wickedness<\/h3>\n
Within this ephah of commercialism there was a woman whose name is Wickedness. When one understands the symbolic significance of a woman as she appears in the Scriptures, he comes to this conclusion: A pure, chaste virgin signifies the church of the Lord Jesus, the body of believers; but a harlot represents a false religious system. These meanings are seen most clearly in the Book of Revelation. Once again, a woman is used as a symbol of a nation or a city. For instance, the Jewish people are represented as \u201cthe daughter of Zion.\u201d Let us make the scriptural distinction between the use of these expressions: \u201cthe daughters of Zion,\u201d which refers to the Jewish women (Isaiah 3) and the term, \u201cdaughter of Zion,\u201d which designates the Jewish people, as one can see when one examines the various occurrences of these terms. In view of the fact that women of different characters are used as symbols of nations, of the true church, and of a false ecclesiasticism, we are logical in concluding that this woman doubtless has one of these significations. Instantly, the symbolic meaning of the true church of the Lord is ruled out, because this woman is called \u201cWickedness.\u201d She must therefore symbolize a false religious system or must signify the wicked, apostate remnant of the people of Israel who are engrossed in commercialism based upon unscrupulous practices. When we consider all the facts, it seems most likely that this latter meaning is that which was intended.<\/p>\n
The Woman with Wings like a Stork<\/h3>\n
At this juncture of the vision the prophet lifted up his eyes and saw two women coming with the wind in their wings. These wings were those of a stork. These women transported the ephah with the woman of wickedness within from Palestine to the Plains of Shinar. Who therefore are these women with the wings of a stork? In view of all the facts it seems quite likely that they represent certain sections of the Jewish nation, engrossed in commercialism and wickedness, who assist in the transfer of the leading industries and all sorts of commerce and trade from Palestine to Babylon, which at that time will be the commercial center of the world. That the sections of the race indicated by the two women are an apostate renegade portion is indicated by the fact that the women have wings of the stork an unclean bird. Thus everything connected with this revelation seems to have been of an unclean, abominable nature.<\/p>\n
Babylon the Commercial Center of the World<\/h3>\n
The transfer of all commercialism from Palestine to Babylon at this future date will rid the land of the Redeemer of the many dubious practices and wicked dealings which will in the future develop in that land. That Babylon is to be the commercial center of the world seems to be the necessary inference of this passage. This supposition is strengthened by the fact that in Revelation 18 we see a prophecy of the destruction of Babylon, the city. One must differentiate most clearly between Babylon the harlot, described in Revelation 17, and Babylon the city depicted in the eighteenth chapter. It is evident from the facts of the seventeenth of Revelation that Babylon the harlot is a false ecclesiasticism; whereas the Babylon of chapter 18 is a literal city that is earmarked with every identification of being the commercial center of the world. From the description of the effects of the pouring out of the last bowl of God’s wrath as described in Revelation l6 the shaking of the globe and the destruction of the cities of the nations we see that Babylon the city is last to fall at the very end of the Tribulation. We have every reason therefore, from the Scriptures, to believe that Babylon will rise from the dust of the centuries and will yet play a most important part in the commerce and trade of the world. But someone may conclude that, since this development must take place, there evidently is a long time between now and the time of the end. This is not a necessary inference at all, because things move very rapidly in this day of science and progress. We move farther, figuratively speaking, in a week’s time than the ancients did in several thousand years. Things will be speeded up as this age draws to a close.<\/p>\n
In Isaiah 13 and 14 and Jeremiah 50 and 51, appear prophecies concerning the destruction of Babylon. When these predictions are studied microscopically and when the history of Babylon of the past is before one’s view, one concludes that these oracles were never fulfilled literally as they are written. Since God fulfills prophecy as written and not as interpreted by the speculations of men, we may expect this ancient center of wickedness to rise and become a dominant factor in the world in the end-time.<\/p>\n
From the various passages of Scripture to which reference has been made in this article, one cannot avoid the conclusion that Babylon will be rebuilt and that it will become the center of a great commercialism in the End-time.<\/p>\n
\nZechariah 6:1-8:<\/h1>\nThe Executors of God’s Wrath<\/h1>\n
In Zechariah 6:1-8 we have the eighth of the series of visions granted to Zechariah on this occasion. This one is indeed a fitting conclusion to these mighty and far-reaching revelations.<\/p>\n
And again I lifted up mine eyes, and saw, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grizzled strong horses. Then I answered and said unto the angel that talked with me, What are these, my lord? And the angel answered and said unto me, These are the four winds of heaven, which go forth from standing before the Lord of all the earth. The chariot wherein are the black horses goeth forth toward the north country; and the white went forth after them; and the grizzled went forth toward the south country. And the strong went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. Then cried he to me, and spake unto me, saying, Behold, they that go toward the north country have quieted my spirit in the north country.\u201d (Zechariah 6:1-8)<\/p><\/blockquote>\n
The Two Great Mountains<\/h3>\n
According to the description found in this passage, the prophet saw four chariots coming forth from between two great mountains of brass and going out into different portions of the world. What is meant by these mountains? Are they literal, or are they symbolic? Commentators are divided in their opinions. One is in good company regardless of whether one interprets these literally or symbolically. But let us try to gather the facts and draw logical conclusions. In favor of the literal interpretation we may note the fact that the first two chariots go from between the mountains to the north country. The second and third chariots went to the north country whereas the fourth one went to the south. These statements mean that the chariots go forth into the world from a position between the mountains. This fact tends to localize these mountains. As the chariots journey forward, they go forth \u201cfrom standing before the Lord of all the earth.\u201d This bit of information may help us determine the significance of the vision. Since they are in the presence of the Lord of the earth and they go forth from before Him into the north country and also into the south, one instantly thinks of Jerusalem as the place which the Lord chose from among all the cities of Israel to be the place of His abode (Psalms 87:1-3 and 132:13,14). At Jerusalem there are two mountains which immediately suggest themselves to the interpreter of this passage; namely, the Mount of Olives east of Jerusalem, and Mount Moriah, the temple site, where God abode, according to the two psalms just referred to. Furthermore, the valley separating these are called in Joel 3 \u201cthe valley of decision\u201d or \u201cthe valley of Jehoshaphat,\u201d which word means \u201cJehovah judges.\u201d In view of all these facts, it seems most logical to conclude that Mount Moriah and the Mount of Olives are the mountains seen at least ideally in this vision, from between which these charioteers go forward.<\/p>\n
The Significance of The Chariots<\/h3>\n
What or who are these chariots and charioteers? That is what Zechariah wished to know. The interpreting angel answered, \u201cThese are the four winds of heaven, which go forth from standing before the Lord of all the earth.\u201d The marginal reading of the word \u201cwinds\u201d is spirits. The term in the original means primarily spirits and should be interpreted thus unless there are facts which demand that they be rendered winds. One instantly, in the light of this fact, has his attention drawn to angels and wonders if these chariots are not angels.<\/p>\n
In Psalm 103:20,21, we are told that the angels are the ministers of God who execute His will throughout the vast domain of His kingdom, which rules over all. In Psalm 104:4 we are told that He makes His angels winds and His ministers flames of fire. The angels, according to Psalm 68:17, are very numerous. In several other passages of Scripture we see that the angels are set forth as those who carry out the divine commands and execute His wrath in the world. In our study of the first division of chapter 1, we saw that the horses and horsemen of that vision were none other than a band of angels led by \u201cthe angel of Jehovah,\u201d the Lord Jesus Christ in His prenatal state. In II Kings 6 we see a band of angels assuming the form of war-chariots and charioteers. All of these facts lead one to the conclusion that these chariots are angelic beings sent forth to carry out the divine will.<\/p>\n
We are told that there are four of them. In the first chariot were red horses; in the second, black ones; in the third, white ones; and in the fourth, strong or grizzled ones. Why the number four? May there not be a connection between this number and the same number of world empires which are set forth in the four metals constituting the image of Daniel 2, and the four beasts of Daniel 7, the four horns of Zechariah 1, and the four smiths of the same chapter, which destroy the horns? When all of these passages are studied together, one cannot avoid seeing a close connection between them. This evidence will become more apparent as we study the concluding section of this article.<\/p>\n
The Activity of The Charioteers<\/h3>\n
Zechariah stated that the first chariot which went forth from between the mountains had red horses but he does not say that he saw them going. After giving us a general conception of the vision in verses 1-5, he then spoke of the second chariot and its going forth with the black horses. This fact is very significant. The black horses went forth to the north country and were followed by the white ones, but the grizzled or strong ones went toward the south country at first and finally throughout the entire world.<\/p>\n
For the moment let us assume that these chariots and charioteers are specially commissioned angelic beings who go forth from before the Lord of the whole earth to execute judgment upon the four world empires. When this vision was given to Zechariah (c. 520 B.C.), the Babylonian empire had already suffered under the terrific strokes of judgment of the first charioteer. This kingdom had already been conquered and swallowed up by the Medo-Persian empire, which was then in existence. Because of this historical fact there was no necessity of representing this first chariot as going forth to execute its judgment. The next thing on the program was for the black horses with the second chariot to go forward and execute its judgment upon the country north from Palestine upon Media-Persia. In going forth from before the Lord of all the earth at Zion, it would naturally go north and then southeast as all traffic between Palestine and the East moved. The third chariot, with the white horses, likewise went in the same general direction to execute the divine wrath against Greece, the third world empire. That was accomplished by the death of Alexander and the collapse of his kingdom into four separate segments. The fourth chariot, with its grizzled horses, went toward the south and struck its blow of judgment against the fourth kingdom, Rome, in Egypt where the first fatal blow fell against ancient Rome.<\/p>\n
But this same chariot also goes forth into all the world as we learn in verse seven. Hence it is, according to our hypothesis, to execute divine judgment against the fourth kingdom. Since it goes into all the world, we may assume that Rome will yet become a world empire, against which this fourth angel will execute judgment. This is exactly what is foretold by Daniel.<\/p>\n
These four spirits or charioteers of Zechariah’s vision may possibly be the four cherubim of whom we read in Revelation 6 and who call forth the first four strokes of judgment in the beginning of the Tribulation.<\/p>\n
In the fall of government, and especially empires, we see only that which is observable by the physical eye, but there is an invisible world which figures very largely in the fortunes and changes of history.<\/p>\n
At the proper time this fourth charioteer will go forth and execute God’s wrath against Rome in its final form when it dominates the whole world. Then will the world be liberated from tyranny and oppression, and the righteous reign of the Lord Jesus Christ will be established throughout the world.<\/p>\n
\nZechariah 6:9-15:<\/h1>\nThe Man Whose Name is Branch<\/h1>\nAnd the word of Jehovah came unto me, saying, 10 Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah; and come thou the same day, and go into the house of Josiah the son of Zephaniah, whither they are come from Babylon; 11 yea, take of them silver and gold, and make crowns, and set them upon the head of Joshua the son of Jehozadak, the high priest; 12 and speak unto him, saying, Thus speaketh Jehovah of hosts, saying, Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; 13 even he shall build the temple of Jehovah; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both. 14 And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of Jehovah. 15 And they that are far off shall come and build in the temple of Jehovah; and ye shall know that Jehovah of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of Jehovah your God.\u201d (Zechariah 6:9-15)<\/p><\/blockquote>\n
As has already been noted in this series of studies, only about 50,000 Hebrews returned from Babylon under Zerubbabel after the seventy years of captivity. Those who chose ta remain in the land of their exile had settled down and had become reconciled to living in a heathen environment. Certain ones of them, at least, had fallen in with the spirit of the country and times and were engrossed in making money. From here and there we gather bits of information leading us to believe that some had grown wealthy.<\/p>\n
Whether or not these prosperous Jews were still interested in their brethren who had returned to Palestine, one cannot say definitely. We do, however, see that a few of them were still loyal to Jehovah and made visits to Jerusalem. Among these were Heldai, Tobijah, and Jedaiah. Of these we read in Zechariah 6:9-10. They came to Jerusalem with quantities of silver and gold, which doubtless they were bringing as offerings to the Lord. This position seems evident from the fact that they immediately, upon Zechariah’s approaching them, turned over their gold and silver to the young prophet, who had been instructed by the Lord to go to them and to receive of them these metals and out of them to make crowns.<\/p>\n
When the crowns were completed, Zechariah held a special service in which there was a special coronation ceremony. At this gathering Joshua, the high priest, was the one upon whose head these crowns were placed. Where this special meeting was held, we are not told. At the proper time Zechariah came forward and placed the crown upon the high priest’s head and uttered a prediction concerning \u201cthe man whose name is the Branch.\u201d Though he did point to Joshua and exclaim, \u201cBehold, the man whose name is the Branch,\u201d it is evident that he did not intend for us to understand that he was talking literally about Joshua, for continuing the prophecy he declared \u201cAnd he shall grow up out of his place,\u201d etc. Joshua was already a man and was occupying the highest position in the nation, but the one of whom he was speaking was yet to be born and to perform his special task. Moreover we know that Joshua did not build the temple of Jehovah. At that time it was Zerubbabel who performed that task. In view of these facts we see that this ceremony was simply a symbolic action which typified the coronation of the one whose name was \u201cthe Branch.\u201d<\/p>\n
Upon placing the crowns upon Joshua’s head, Zechariah, as we have just seen, exclaimed, \u201cBehold, the man whose name is the Branch.\u201d The word, Branch, had become a proper name in Zechariah’s time and its significance was taken for granted by him since he made no explanation of this term. There are four passages (including this one) which speak of this one. They are Isaiah 4:2, Jeremiah 23:5, and Zechariah 3:8. The original thought for this name is found in II Samuel 23:5 in the clause, \u201cAlthough he maketh it not to grow.\u201d David in this passage was looking forward and in vision saw the Messiah in the distant future and exclaimed that he was putting his trust in this one, \u201cAlthough he [God] maketh it [Messiah the Branch] not to grow.\u201d From this germinal thought there grew up this name, \u201cthe Branch,\u201d which became one of the regular terms for Messiah.<\/p>\n
Zechariah next declared that the Messiah would \u201cgrow up out of his place.\u201d Jacob in Genesis 49:10 foretold that the Messiah would be of the tribe of Judah. It was also revealed to David that He would come of his family (II Samuel 7). Micah, the contemporary of Isaiah, foretold the very city in which the Messiah would be born, namely, Bethlehem (Micah 5:2). Zechariah by the phrase under discussion was reaffirming that the Messiah would be born of the family of David and in the place foretold by the prophet.<\/p>\n
\u201cHe shall build the temple of Jehovah.\u201d Solomon built the first temple of Jehovah in Jerusalem. Zerubbabel rebuilt it on a much smaller scale, after the return from Babylon. Herod the Great tore it down in piece-meal and started its reconstruction. The Jews at the time of the Tribulation will rebuild it. Messiah will build the millennial temple, which we see in the last section of Ezekiel (40-48). The Lord Jesus will not build it literally with His hands as an artisan, but He will build it in the sense that He will create it at the time of His second coming. In Isaiah 65:17,18 we are told that God will create Jerusalem the joy of the whole earth. The word rendered \u201ccreate\u201d means exactly what this English word signifies; namely, to bring into existence that which had no prior form or substance. Since Christ will create the city of Jerusalem anew we may be certain that He will create this millennial temple in the same way.<\/p>\n
\u201cHe shall bear the glory.\u201d This building will be the most marvelous one ever erected upon this earth. It will be a reflection of the glory of Him who created it. It will be of such a nature that it will reflect His glory and He will be given the praise for having thus created it. In this sense therefore He shall bear the glory of it.<\/p>\n
\u201cAnd shall sit and rule upon His throne.\u201d Jeremiah tells us that in the Millennial Age, Jerusalem will be called the throne of Jehovah, the reason being that Jehovah’s throne will be there (Jeremiah 3:16,17). Christ will sit upon this throne. At the present time, having overcome, He took His seat with His Father in His throne; when however He returns, He will sit upon His own throne in the temple at Jerusalem. He will be the ruler of the world, for it is said that He shall reign from sea to sea and from the river to the ends of the earth. (Psalm 72:8)<\/p>\n
\u201cAnd he shall be a priest upon his throne.\u201d He is a priest after the order of Melchizedek (Psalm 110:4). He, of course, will approach God for man in this capacity (Jeremiah 30:21). The Jewish people at that time will be the priests and ministers of God under Him (Isaiah 61:6).<\/p>\n
\u201cAnd the council of peace shall be between them both.\u201d Frequently there was friction between the king and the high priest during the monarchial period. Such a situation was indeed unfortunate. Furthermore there was not always peace procured by the offering of the various sacrifices. Men often drew near with their lips, but their hearts were far from God. Thus there was not peace between them and God. When, however the Messiah sits upon His throne during the Millennial Age, there will be no friction for the atonement and its efficacy will be in full power, and universal peace, both spiritual and temporal, will be enjoyed by all.<\/p>\n
At that time those that are far off shall come and build in the temple of Jehovah (Zechariah 6:15). This passage doubtless is an echo of the prediction of Isaiah 56:6-8. The prophets frequently spoke of the conversion of the Gentiles and their enjoying the privileges of the temple service during the Kingdom Age.<\/p>\n
\u201cAnd this shall come to pass, if ye will diligently obey the voice of Jehovah your God.\u201d The Abrahamic Covenant is unconditional as one sees by an examination of the passages dealing with the original account. Here however the promise is made that this prophecy will be fulfilled if Israel will diligently obey the voice of Jehovah. We know from many other passages that they will do this. When they do, God will fulfill the promise but never until then. It is our privilege by the preaching of the truth to open their eyes that they may see facts as they are and return to Him. May God enable us to do this!<\/p>\n
\nZechariah 7:1-14:<\/h1>\nThe Deputation from Bethal<\/h1>\n
The material which we have been studying thus far in this series consists of visions which were granted to Zechariah in the second year of Darius, king of the Medes and the Persians. The messages found in chapters 7 and 8 were given two years later, in the fourth year of this same monarch. During these two years doubtless much work had been accomplished on the reconstruction of the Temple, for it was completed in the sixth year of Darius (Ezra 6:15). Whether or not Zechariah received any communications from the Lord of Israel during these two years, we cannot say. We may be certain that such a true servant of God exercised the keenest interest in the rebuilding of the Temple and in the spiritual welfare of the community.<\/p>\n
In this fourth year of Darius, the people of Bethel, which was about 12 miles northeast of Jerusalem, sent a delegation to the Holy City, \u201cto entreat the favor of Jehovah, and to speak unto the priests of the house of Jehovah of hosts and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?\u201d (7:2,3). During the captivity the Jews generally had observed the fasts of the fourth, the fifth, the seventh, and the tenth months, which occasions were in memory of certain calamities that had overtaken the Jewish nation (see 8:19). These people had continued in fasting and prayer, looking to God to restore them to their land and to His favor. All of us are apt by the continual observance of a ceremony to fall into a formal, mechanical type of service and to perform the specific acts by rote, while the heart is centered on something foreign to the service. The Jews, being schooled in law thou shalt and thou shalt not naturally would fall into such a professional attitude in their observance of the ritualism.<\/p>\n
Since it was obvious to all that the Temple would be built, these people in Bethel naturally thought that the time had arrived to cease the fasts and prayers in which they had engaged for seventy years.<\/p>\n
The word of God came to Zechariah instructing him to speak unto all the people of the land, and to the priests, saying, \u201cWhen ye fasted and mourned in the fifth and in the seventh month, even these seventy years, did ye at all fast unto me, even to me?\u201d By this rhetorical question the prophet meant to affirm that, though the children of Israel had actually fasted during these seventy years of Babylonian captivity, they had engaged in their religious exercises in a mechanical, heartless manner, or if not, in such a way as not to reach the heart of God. In fact, in verse 6 he declared, \u201cAnd when ye eat, and when ye drink, do not ye eat for yourselves, and drink for yourselves?\u201d This situation reminds one of that which existed in the days of Israel as set forth in Isaiah 58. In these two passages the prophet, of course, was speaking of voluntary fasting and praying into which the worshipers entered halfheartedly. In Isaiah 1, however, the prophet was denouncing the nation for entering into the regularly prescribed worship at the Temple which was offered in the same spirit. I fear that should the Lord speak to us frequently, He would bring against us the same or similar denunciations.<\/p>\n
In verse 7 of this chapter the prophet goes to the heart of the matter by asking the people if they did not think that they should give heed to the words which Jehovah cried by the former prophets when Jerusalem was inhabited and was enjoying special prosperity, together with the cities of the south and in the lowlands. God spoke from time to time by the former prophets those before the captivity and pleaded with the nation to forsake its evil ways and to turn to Him with all its heart and render a spiritual service. Furthermore they insisted that the worshipers must live consistent lives, being guided by the moral and ethical code of the law of Moses. Notwithstanding all the preaching which was done by these earnest messengers of God, the people as a whole, together with their rulers and priests, ignored completely God and His loving appeal. The writer of Chronicles gives us one of the clearest statements on this point:<\/p>\n
And Jehovah, the God of their fathers, sent to them by his messengers, rising up early and sending, because he had compassion on his people, and on his dwelling-place: but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until the wrath of Jehovah arose against his people, till there was no remedy.\u201d
\n(II Chronicles 36:15,16)<\/p><\/blockquote>\n
On this occasion the word of the Lord again came to the prophet, according to verse 8. This time the Lord enlarged upon the messages which He had given to the generations prior to the captivity. Zechariah therefore said, \u201cThus hath Jehovah of hosts spoken, saying, Execute true judgment, and show kindness and compassion every man to his brother; and oppress not the widow, nor the fatherless, the sojourner, nor the poor; and let none of you devise evil against his brother in your heart. But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they might not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which Jehovah of hosts had sent by his Spirit by the former prophets: therefore there came great wrath from Jehovah of hosts\u201d (Zechariah 7:9-12).<\/p>\n
From this quotation we see that God expected His people to deal justly with their fellow-men and to exercise kindness and compassion toward all. Furthermore, the Lord was opposed (and still is) to oppression of the widow, the fatherless, the sojourner, and the poor. It is an abomination to Him for men to devise evil and to plot against another in order to take advantage of him. Thus declared the prophet.<\/p>\n
Instead of accepting the plain instructions which these prophets had given, their fathers refused to hearken and completely turned away from hearing the message of God. The Lord never forces any man’s will. He always uses moral suasion and appeals to the better element of man’s nature; but He never has and never will force man to act contrary to His will. It is, however, true that God does deal personally with men and does break their stubborn wills under certain conditions. Let us remember, however, that God is not going to force the will. Even when by circumstances the sinner’s will and resistance against God is broken, the Lord has not taken away from him his right to exercise his own choice and to pit his will against that of the Almighty.<\/p>\n
In explaining further the determined opposition which they had exercised toward God and His messengers, Zechariah declared, \u201cThey made their hearts as an adamant stone, lest they should hear the law, and the words which Jehovah of hosts had sent by his Spirit by the former prophets\u201d (vs. 12a). There was but one result which could follow; namely, that the wrath of God should be poured out upon them. This came in the form of the overthrow of the nation by the Babylonians and the consequent exile for seventy years.<\/p>\n
Whenever men refuse to hear God, as did these Israelites, they may call in a time of crisis, but He refuses to answer. This principle is set forth in verse 13.<\/p>\n
In verse 14, however, there is a statement that God would scatter Israel among all the nations which they had not known. This prophecy goes far beyond the Babylonian Exile and unfolds the world-wide dispersion of Israel during the present centuries. There is, therefore, a blending of the near fulfilment in the Exile and that of Israel’s world-wide dispersion (Diaspora).<\/p>\n
\nZechariah 8:1-19:<\/h1>\nThe Future of Israel and the Jewish People<\/h1>\nAnd the word of Jehovah of hosts came to me, saying, Thus saith Jehovah of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great wrath. Thus saith Jehovah: I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called The city of truth; and the mountain of Jehovah of hosts, The holy mountain. Thus saith Jehovah of hosts: There shall yet old men and old women dwell in the streets of Jerusalem, every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof. Thus saith Jehovah of hosts: If it be marvellous in the eyes of the remnant of this people in those days, should it also be marvellous in mine eyes? saith Jehovah of hosts. Thus saith Jehovah of hosts: Behold, I will save my people from the east country, and from the west country; and I will bring them, and they shall dwell in the midst of Jerusalem; and they shall be my people, and I will be their God, in truth and in righteousness.\u201d (Zechariah 8:1-8)<\/p><\/blockquote>\n
Chapter 8, as was noted in the last study, is a continuation of the message of chapter 7. The last verse of chapter 8, as we have already seen, speaks of Israel’s world-wide conversion. Although she has been in this dispersed condition for 1900 years during the times of the Gentiles when Jerusalem is trodden down (Luke 21:20-24) God is still jealous \u201cfor Zion with great jealousy,\u201d and \u201cI [God] am jealous for her with great wrath.\u201d God is not through with the Jew; neither is He through with Jerusalem. This is asserted by Isaiah in chapter 62:1-5. Here we are told that the Almighty cannot hold His peace, neither can take any rest until Zion with her people are redeemed and become the joy of the whole earth.<\/p>\n
In Zechariah 8:2, God says that He is jealous for Zion with a great jealousy and with great wrath. His feelings toward Jerusalem and the Jewish people are indeed intense. Let us not think that He is partial and that He is more interested in that particular race than He is in any other group of people, for such is not the case. All souls are precious in His sight. He wills the salvation of everyone. The reason for His particular interest in Israel is that she is the chosen people through whom He has elected to give His Word to the world. He declares that He is jealous for Israel with great wrath. By this statement He means to affirm that, in bringing Israel back to Himself in order that she might become the \u201cthe city of truth,\u201d the channel of world-blessing, He will pour out His wrath upon those who in any wise stand in the way of His accomplishing His purposes through her. Woe be unto those nations and individuals who are anti-Semitic, and who are obstructing the way of the Lord’s carrying out His fore announced purposes through Israel!<\/p>\n
Thus saith Jehovah of hosts: Let your hands be strong, ye that hear in these days these words from the mouth of the prophets that were in the day that the foundation of the house of Jehovah of hosts was laid, even the temple, that it might be built. For before those days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in, because of the adversary: for I set all men every one against his neighbor.\u201d (Zechariah 8:9,10)<\/p><\/blockquote>\n
The young prophet urged his hearers to be strong. Of course, men cannot be strong in themselves. One’s spiritual power depends upon his relation to and dependence upon God, but one may take a firm and a definite stand for the right, asking God to give him the courage and the power to stand true. God can and will make His faithful servants stand.<\/p>\n
This exhortation was addressed to those who were listening to the prophet in the fourth year of Darius. Zechariah wanted his auditors to give special consideration to the words which were spoken by the prophets when the foundation of the Temple was laid. The question arising at this point is, \u201cWhen was this foundation laid?\u201d From Ezra 3:8-13 we see the historical account of the attempt which was made in the second year of the return from the Babylonian captivity, which was the second year of Cyrus, King of Persia. From Ezra 4, we learn that no sooner had the work on the house been begun than opposition arose and stopped this work. No effort was made to resume the work until the second year of Darius fifteen years later. From Haggai 2:18 we learn that the foundation of Jehovah’s house was laid on the twenty-fourth day of the ninth month of the second year of Darius. From this statement we see Zechariah was looking back two years to the time when the work was resumed on the Temple and the foundation was laid. At that time there evidently were prophets of God, Haggai and Zechariah, and possibly others whose names do not appear in the record who delivered messages from God. These messages were of vital import to the Jews of that day.<\/p>\n
Before they laid the foundation there were difficult and hard times. There was a depression up until they did this work. The ranks of the unemployed were filled. Business was at a standstill. The times were turbulent, for there was no peace to him who came into the country or to the one who went out of it. Adversaries were on every hand. From Haggai, the contemporary of Zechariah, we see that there were crop failures and general distress throughout the country (see chapter 1). According to Haggai the crop failures were due to a special judgment of God resting upon them (Haggai 1:7-11). The unsettled and perilous conditions in the country and adjacent lands were due to the fact that God \u201cset every man against his neighbor\u201d (Zechariah 8:8-10). This was a judgment from the Almighty.<\/p>\n
God’s message in the fourth year of Zechariah to the remnant which had been working on the house for the past two years was this: \u201cBut now I will not be unto the remnant of this people as in the former days, saith Jehovah of hosts.\u201d The people had turned to God and were endeavoring to do His will respecting the Temple. Their change of attitude and conduct made possible a change of God’s actions towards them.<\/p>\n
There was, as we have already seen, only a remnant that returned from the Babylonian captivity. Thus the idea of a remnant loomed largely\u00a0 before the vision of the returned community. Using this as a starting point, the prophet in verse 12 swept out into the future and spoke of the glorious kingdom days when the Messiah will reign. Hear him. \u201cFor there shall be the seed of peace; the vine shall give its fruit, and the ground shall give its increase, and the heavens shall give their dew; and I will cause the remnant of this people to inherit all these things\u201d (verse 12). This prediction has never been fulfilled but will find its realization in the Millennial Age when the curse is lifted. At that time the people of Israel, who have been during this dispensation \u201ca proverb, a taunt and a curse, in all places whither I shall drive them\u201d (Deuteronomy 28:37; Jeremiah 24:9; 42:18), will yield to God and He will save them and make them a blessing (Zechariah 8:13). Israel must be saved first. Then she will become a blessing to the world. She can never be saved except by the preaching of the message of salvation to her.<\/p>\n
When she is converted, she will carry the messages of the gospel to the four corners of the earth in such a way as to convince all nations of the truthfulness of the same. Truly in Abraham and in his seed shall all nations be blessed.<\/p>\n
In verse 14 of this chapter, the prophet told his audience that, whereas God in former times had brought judgment upon their fathers, it was His purpose then to do good to the house of Israel. According to verses 16 and 17, Zechariah insisted upon the Jews‘ living strict, moral lives:<\/p>\n
These are the things that ye shall do: speak ye every man the truth with his neighbor; execute the judgment of truth and peace in your gates; and let none of you devise evil in your hearts against his neighbor; and love no false oath: for all these are things that I hate, saith Jehovah.\u201d (Zechariah 8:16-17)<\/p><\/blockquote>\n
In verses 18 and 19, those fast days which had been observed by them during the captivity would in the future be days of rejoicing and blessing. This prediction is followed by one which foresees Israel restored to her rightful position among the nations and proclaiming the truth of God to the world. This prophecy will be fulfilled by the 144,000 Jewish evangelists who conduct the great revival in the first half of the Tribulation and by the converted remnant of Israel in the beginning of the Millennial Age. Great and wonderful days are ahead of us, for both Israel and the world.<\/p>\n
\nZechariah 9:1-8:<\/h1>\nThe Conquest of Alexander<\/h1>\n
With chapter 9 we enter the second portion of the Book of Zechariah. Rationalistic critics have tried to find evidence to deny to Zechariah the authorship of the latter half of the book, but in this attempt they have utterly failed. They have been unable to produce one particle of evidence in favor of their contention. We therefore accept the proposition that Zechariah wrote the entire book as we have it today.<\/p>\n
The burden of the word of Jehovah upon the land of Hadrach, and Damascus shall be its resting-place (for the eye of man and of all the tribes of Israel is toward Jehovah); 2 and Hamath, also, which bordereth thereon; Tyre and Sidon, because they are very wise. 3 And Tyre did build herself a stronghold, and heaped up silver as the dust, and fine gold as the mire of the streets. 4 Behold, the Lord will dispossess her, and he will smite her power in the sea; and she shall be devoured with fire. 5 Ashkelon shall see it, and fear; Gaza also, and shall be sore pained; and Ekron, for her expectation shall be put to shame; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. 6 And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines. 7And I will take away his blood out of his mouth, and his abominations from between his teeth; and he also shall be a remnant for our God; and he shall be as a chieftain in Judah, and Ekron as a Jebusite.\u201d (Zechariah 9:1-7)<\/p><\/blockquote>\n
In Zechariah 9:1-7 is a very vivid and graphic prediction of the conquests of Alexander the Great. This is not the first prophecy regarding this world conqueror. Ezekiel, for instance, foretold his conquests in chapter 26:7-14. An examination of this passage shows that verses 7 to 11 foretold the war against Tyre waged by Nebuchadnezzar. This description is blended with the prediction concerning Alexander’s conquest of the same city. Three hundred years approximately are passed over in silence between these events. We therefore must know that this period comes, historically, between verses 11 and 12.<\/p>\n
Zechariah in foretelling this conqueror’s accomplishments in the most graphic manner delineated the path which he would take. Thus in verse 1 of our chapter he sees Alexander marching against Hadrach, a district northeast of Damascus. He came to this place after the decisive battle of Arbela. Little is known of this special district, but the data which we have shows that it was northeast of Damascus. From there he marched against Damascus, the oldest city in the world.<\/p>\n
In verse 1 is a very significant statement: \u201cfor the eye of man and of all the tribes of Israel is toward Jehovah.\u201d The marginal reading of this statement is: \u201cJehovah hath an eye upon men and upon all the tribes of Israel.\u201d Both renderings are grammatically correct. It appears to me that the marginal reading fits into the thought of the context more perfectly than that appearing in the text. If we accept this as the thought of the prophet, we are to understand that Zechariah was emphasizing the idea of God’s omniscience and of His directing the course of history.<\/p>\n
From Damascus Alexander crossed the Anti-Lebanon mountains and went to Hamath. From there he crossed the Lebanon range and attacked Tyre and Sidon. What Nebuchadnezzar had been unable to accomplish in thirteen years, Alexander did in seven months. It is true that Nebuchadnezzar besieged continental Tyre but failed so far as his real objective was concerned. After that siege the Tyrians moved to an island about half a mile off the coast and built a very great stronghold. At this time Tyre was at the zenith of her power and was the mart of the world. Alexander built a causeway through the sea over which he took his battering-rams and captured insular Tyre in seven months. From there he marched southward along the coast and in turn besieged Ashkelon, Gaza and Ekron. He also humbled Ashdod. These are four of the five cities of the Philistines. According to Zechariah there would be a remnant in some of them who would turn to God.<\/p>\n
When one reads the history of Alexander’s conquest and follows the detailed description in these verses, it becomes abundantly evident that the prophet in vision was portraying the activity of this aggressor.<\/p>\n
\u201cAnd 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\u201d (Zechariah 9:8). The first part of this quotation refers to God’s protecting Jerusalem when Alexander finished his conquest of the cities of the Philistines and marched against it. The prophet saw this victorious army marching up to Jerusalem and, as God’s spokesman, foretold that the Almighty would protect it. Since he was speaking of the marching of an army, he thought of God’s protecting it in terms of an opposing force: \u201cAnd I will encamp about my house against the army,\u201d etc.<\/p>\n
Josephus relates a very interesting thing about Alexander which probably throws light upon this passage. When Alexander in his rage was approaching Jerusalem with the intention of conquering it as he had done in his march toward world dominion, the high priest of the Jewish nation, having a scroll of the law in his hands, led a procession of priests out to meet the enraged conqueror. Upon seeing this unusual procession, Alexander immediately recognized these men as the ones whom he had seen in a dream before he left Greece. Instead of waging a ruthless war against the Jews, he fell down before their high priest in recognition and worship of the God, whom this man represented. He and his men then joined the priestly procession and all marched to Jerusalem. There Alexander bestowed great gifts upon the temple and extended every courtesy to the Jews possible (Antiquities of the Jews<\/em>, Book XI, ch viii, p. 345).<\/p>\nIf this story is correct, we can see how God in a wonderful way did protect Jerusalem. It should not seem incredible. God made a revelation to Pharaoh, king of Egypt, in a dream. He did the same thing with regard to Nebuchadnezzar, and probably did this to Alexander as he claimed.<\/p>\n
The second part of this prophecy has never been fulfilled: \u201cAnd no oppressor shall pass through them any more.\u201d Though God did protect the Jews and their temple at the time of Alexander, in fulfillment of this promise, He has permitted many conquerors to pass to and fro through Palestine since then. In fact, the Romans came into the country, took over the government, and, finally, in 70 A.D., destroyed the temple. Many conquerors since that event have passed through the country. When this particular part of the prophecy is fulfilled, there never will be another conqueror to enter the land. In view of these facts we must conclude that this part of the prediction still awaits its fulfillment. This will be brought to pass in the Millennial Age when our Lord returns.<\/p>\n
\nZechariah 9:9-12:<\/h1>\nThe Two Comings of Messiah<\/h1>\n
In last month’s study we examined the prophecy which foretold the victorious campaigns of Alexander the Great in western Asia and of God’s protecting His house providentially from the wrath of that great conqueror. Following this forecast in Zechariah 9:8, the prophet gave us a prediction of the two comings of the one Messiah which we shall now attempt to investigate.<\/p>\n
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, 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.\u201d (Zechariah 9:9,10)<\/p><\/blockquote>\n
As we have learned from time to time, there are four types of messianic prophecy. The first one focuses attention upon the first coming of Messiah; whereas, the second class deals exclusively with His second coming and the events connected therewith. The third type blends the description of the two comings into a single picture, omitting the Christian Dispensation which separates them. The fourth presents the entire redemptive career of King Messiah, consisting of His first coming, His rejection, His return to glory, and His remaining at the right hand of the Father during the entire Christian Era. At the end of this age, He will return and mount the throne of David. Thus the entire redemptive career of King Messiah is presented in the fourth type of prophecy.<\/p>\n
Our prediction falls under the third heading. In verse 9 is a clear forecast of Messiah’s going to Jerusalem at the time of His execution. The prophet, foreseeing our Lord’s entering the Holy City, called upon its people to rejoice greatly and to shout because her long-expected King was coming. He foretells that this Monarch is just and will have salvation or, as another reading has it, is saved, that is, He is being saved and is being protected by the providential care of God. Moreover, He is lowly very different from earthly monarchs and will be riding upon an ass. This prediction foretold the humble manner in which our Lord would approach the city at His first coming. Matthew quotes this passage in 21:5 and applies it to Christ’s public entry into Jerusalem at the last Passover, the one at which He was crucified.<\/p>\n
The second coming is foretold in verse 10. My reason for saying this is that the events which are scheduled to occur at the second coming of Christ are here described. For instance, the prophet speaking for the Messiah says; \u201cAnd 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.\u201d When Christ came nineteen hundred years ago, He did not stop wars from Palestine, to say nothing of causing wars to cease throughout the world. Neither did He speak peace unto men; nor can anyone say that His dominion is from \u201csea to sea, and from the River to the ends of the earth.\u201d From other passages of Scripture we know that Jesus will do these very things when He returns.<\/p>\n
It is true that His gospel has been proclaimed throughout the world and that there are believers in Him to be found among all nations. Of course, there are some exceptions; but, when we admit the spread of Christianity here and there in the world, we by no means can see in this spiritual kingdom the fulfillment of this prediction. We are therefore expecting its realization at the second coming of Christ. The statement above being true, we must recognize the fact that the entire Christian Dispensation is passed over in silence between verses 9 and 10. When we come to such passages as this one, let us not conclude that the Christian Dispensation was not foreknown and foretold by Moses and the prophets, for such is contrary to the facts. For instance, in Isaiah 61:1-3, we see the public ministry of our Lord and His foretelling \u201cthe year of Jehovah’s favor\u201d (the Christian Dispensation), and \u201cthe day of vengeance of our God\u201d (the Tribulation). We see the present age and the aggregate of believers (the body) of the present day in such passages as Isaiah 65:1, which reads as follows:<\/p>\n
I am inquired of by them that asked not for me; I am found of them that sought me not:
\nI said, Behold me, behold me, unto a nation that was not called by my name.\u201d<\/p><\/blockquote>\n
In view of the fact that there are four types of messianic prophecy, as stated above, we must compare scripture with scripture and get the full picture of a given subject as nearly as possible. In our comparing various passages, let us be certain that the ones which we examine and compare are dealing with the same subject. A failure to recognize this fact and to read into a passage something that was not intended by the divine writer is to do violence to the Word of God.<\/p>\n
\u201cAs for thee also, because of the blood of thy covenant I have set free thy prisoners from the pit wherein is no water\u201d (Zechariah 9:11). This statement is addressed to the daughter of Zion the Jewish people because the prophet here said, \u201cAs for thee …\u201d (the daughter of Zion). This verse is a special revelation to be given to the Jewish people. In fact, it is the greatest message that can be spoken and must be delivered to them, if we are to be faithful and true to our Lord. To what is reference made by \u201cthe blood of thy covenant?\u201d We must understand by the word \u201ccovenant\u201d that agreement into which God entered with Abraham and his seed (Genesis 12:1-3). Some little time later He reaffirmed this original covenant and confirmed it in a unique, ceremonial, sacrificial way \u2014 (Genesis 15:12-21). The blood here mentioned was simply that of the sacrificed animal. The night on which Israel left Egypt, the passover lamb was slain and the blood was sprinkled upon the doorposts and lintels. Hence God said, \u201c… when I see the blood I will pass over you\u201d (Exodus 12:13). At Sinai, after God had spoken the Ten Commandments (Exodus 19), He delivered to Moses the Book of the Covenant (Exodus 21-23) and ratified this agreement by the blood of a sacrifice (Exodus 24:1-8). On the Day of Atonement the proper sacrifices were offered, which rolled forward the sins of Israel for one year (Leviticus 16). The various and sundry offerings and sacrifices that were made at the temple and that involved the shedding of blood of animals could not make atonement for man. None of these could remove the stain of sin and set him free from death and the fear of it. From this standpoint I know that Zechariah was not speaking of the blood slain on Jewish altars. This blood, however, of which the prophets speak, does liberate Israel and free her completely. Evidently it is the blood of the Lamb of God that taketh away the sin of the world, which was typified by the bloody sacrifices of the Levitical system. In view of all the facts, it must be the blood of the silent Sufferer of Isaiah 53 the Lord Jesus Christ to which reference in the verse under consideration is made.<\/p>\n
Zechariah in this passage looks forward to a time after the blood of Christ has been shed, calls the attention of Israel to it and emphasizes the thought that there is power in it to liberate and to set free \u201cthe prisoners of hope.\u201d Who are these \u201cprisoners of hope\u201d? From the connection we see that they are the Jewish people. From this conclusion there can be no escape. But why are they spoken of as being prisoners in a \u201cpit wherein is no water\u201d? When we apply the Golden Rule of Interpretation, which demands that we take every word at its primary, ordinary, usual, literal meaning unless the facts of the context indicate clearly otherwise, and when we see that the Jewish people are not in a literal pit, we understand that this language is figurative. To what, therefore, does it refer? one may ask. In answering this question I wish to call attention to the fact that the Hebrew people are called \u201cthe children of Israel,\u201d \u201cJacob,\u201d and, \u201cJoseph\u201d (Genesis 32:28; Exodus 1:1-7; Isaiah 43:1; Psalm 81:4,5). From the references just given, and many others that might be presented, we see that Israel is called both Jacob and Joseph. Our passage states that the prisoners are in a pit wherein is no water. Since the prophet is speaking of Israel, and since she is not in a literal pit, one comes to the conclusion that he is speaking of the children of Israel in their distress and sorrow at the present day in terms of Joseph’s experience when he was cast into the pit by his brothers. In the light of the historical facts, it becomes abundantly evident that this interpretation is the only possible one.<\/p>\n
In verse 12 these Israelites, in the pit wherein is no water, are urged, \u201cTurn you to the stronghold, ye prisoners of hope: even today do I declare that I will render double unto thee.\u201d Since Israel in her world-wide dispersion is thought of as being in the pit, and since the prophet calls upon her to return to the stronghold, it seems obvious that the prophet is speaking of their return to their own land which, in comparison with the surrounding countries, is a veritable fortress, it being a mountainous country. Thus the local, topographical situation favored the use of this expression.<\/p>\n
When we read this verse and think of the prediction found in Ezekiel 37 concerning the gradual return of Israel to her land and finally her national rebirth or resurrection from her graves as Ezekiel presented the imagery, we can see that there is involved in this call Israel’s return to her God in the person of her Lord and Savior, her Messiah.<\/p>\n
Double is promised to her upon her returning to the stronghold. She is God’s first-born. In the Hebrew family the first born received the birthright and a double portion of the inheritance. Israel occupying this position is likewise to have a double portion. She is punished now double for all her sins; at that time she will be blessed doubly, because of her being the first-born through whom God will send out His blessing to the entire world.<\/p>\n
Let us pray that Israel may speedily return to the stronghold, which preeminently is the Lord Jesus Christ, and thus receive life eternal and immortal glory.<\/p>\n
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Zechariah 9:13-17:<\/h1>\nThe Two Deliverances of Israel<\/h1>\n
The present discussion is the third of this series dealing with Zechariah 9. In the first one we studied the conquests of Alexander the Great as set forth by the prophet. In last month’s issue the theme was the two comings of the one Messiah, followed by an appeal to Israel to accept this One as her King, Messiah, and Deliverer. In the present installment we are to study the two deliverances promised by the prophet.<\/p>\n
For I have bent Judah for me, I have filled the bow with Ephraim; and I will stir up thy sons,
\n0 Zion, against thy sons, 0 Greece, and will make thee as the sword of a mighty man.\u201d (Zechariah 9:13)<\/p><\/blockquote>\n
The language of this verse is indeed pictorial. The Lord presents Himself here as a warrior in whose hands is a bow and arrow with which He will fight against His enemies. According to the first statement Judah was the bow and Ephraim (the northern kingdom consisting of the ten tribes) was the arrow. The enemy is none other than the Grecian kingdom. This imagery is changed in the latter part of the verse and the entire nation of Israel is compared to the sword of a mighty man. Joel, one of the earliest writing prophets of Israel, was the first one to foretell anything relative to the Greeks in their connection with Israel, the Chosen People of God (Joel 3:6-8). Daniel, likewise, in his vision of the four wild beasts foretold the great Grecian kingdom and presented it under the symbolism of the third beast of the series. Again, he spoke of the same kingdom under the figure of the he-goat in chapter 8 of his prophecy. Zechariah in the beginning of this chapter (verses 1-8), as we have already seen, likewise foretold this mighty empire and in the verse quoted above referred to it again.<\/p>\n
In the days of the prophets of Israel the Greeks did not constitute a unified kingdom. On the contrary, they lived in city-states that were constantly at war one with the other. Moreover, they were not interested in world-aggression; on the other hand, they devoted their energies to colonization. From the human standpoint none of these prophets could have foreseen Greece as a mighty world-power. Nevertheless they, by the Spirit of God, foretold things in connection with this aggressive kingdom.<\/p>\n
As stated above, in our verse Judah is thought of as the bow in the hands of the warrior, whereas the northern kingdom is thought of as the arrow which is placed upon the bow by him who is ready to let it fly at the enemy, Greece. Such bold imagery was characteristic of the Hebrew prophets. For instance, in Isaiah 41:15 the Lord compared the Jewish nation as she will be in the Tribulation to a threshing instrument having teeth, with which He will thresh the nations. Micah, a contemporary of Isaiah, compared Israel to the ox that treads out the sheaves of grain in the threshing floor–the nations gathered against Jerusalem by the Almighty in the \u201cday of the Lord\u201d (Micah 4:11-13). Again, He compared the entire nation of Israel to a sword with which He will fight against the enemy.<\/p>\n
Has this prophecy ever been fulfilled? There can be little doubt about it. Expositors are, in the main, agreed that this verse foretold the heroic, mighty struggle that Zion with her sons did wage against the Grecians when the latter attempted to Hellenize the Jews in the second century before Christ. Moreover, according to the commentators, this prediction found its complete fulfillment in this struggle between the Greco-Syrian rulers of Antioch and the Maccabean patriots (168-165 B.C.). According to the prediction the Lord Almighty uses Israel to fight against the aggressor. Nothing is said about her triumphing over her enemy but simply her being used of the Almighty in this capacity.<\/p>\n
And Jehovah shall be seen over them; and his arrow shall go forth as the lightning; and the Lord Jehovah will blow the trumpet, and will go with whirlwinds of the south. Jehovah of hosts will defend them; and they shall devour, and shall tread down the slingstones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, like the corners of the altar (vs. 14,15).<\/p>\n
If we are willing to allow these words to give their message to our hearts, we must acknowledge that these verses have never been fulfilled. Since no word from God is without power, and since the Lord is watching over His Word to perform it, we may be certain that this prediction will yet find its perfect and complete fulfillment in the future.<\/p>\n
The facts stated in these verses give abundant proof of this position. According to the first statement Jehovah will be seen over the Jews, the sons of Zion. No such vision as that occurred at the time of the Maccabean resistance to the Greco-Syrian aggression. Isaiah the prophet was speaking of the same future event in the following passage:<\/p>\n
For thus saith Jehovah unto me, As the lion and the young lion growling over his prey, if a multitude of shepherds be called forth against him will not be dismayed at their voice, nor abase himself for the noise of them: so will Jehovah of Hosts come down to fight upon mount Zion, and upon the hill thereof. As birds hovering, so will Jehovah of hosts protect Jerusalem; he will protect and deliver it, he will pass over and preserve it.\u201d (Isaiah 31:4,5)<\/p><\/blockquote>\n
According to this prediction Jehovah of hosts Himself will descend from heaven and will come to earth. He will pass over Zion and will protect it and finally come down and fight upon it. This prediction will be fulfilled literally at the second coming of the Lord Jesus Christ. (Unfortunately some have seen in this passage a prediction of the airplanes of General Allenby in World War I. According to this interpretation the Lord in the form of the airplanes hovered over Jerusalem and protected it, but the prediction says nothing like that. Isaiah foretold that the Lord himself would descend, would protect it, and fight on Mount Zion. These words mean exactly what they say and, as suggested above, will be fulfilled at the second coming of Christ, which occurs at the end of the Tribulation.)<\/p>\n
Without a doubt Habakkuk the prophet was speaking about this same event in the third chapter of his prophecy, verses 1-15. This passage is the classical one in the Old Testament descriptive of the second coming of our Lord at the end of the Tribulation, when He appears in all of His glory and brings deliverance to Israel. Another vivid description of His coming and bringing this deliverance is found in Zechariah 14:1-4.<\/p>\n
Asaph, in Psalm 77:16-20, spoke of the Lord’s delivering Israel from Egyptian bondage in a similar manner. When we read the Exodus account, we see that it was the Angel of Jehovah, who was none other than the Lord Jesus Christ in His prenatal state, leading her from bondage to liberty. But before Israel came to Sinai it was He, the Angel of His presence, who brought her out of her bondage, led her through the Red Sea, and guided her to Sinai where He gave her His holy Law.<\/p>\n
David in Psalm 144:5-8 prayed that the Lord might descend from heaven and bring deliverance to him as he was being oppressed by aliens. The release for which he made request blends with the future rescue of the nation at the end of the Tribulation; for, in verses 12-15, the Psalmist describes Israel in the Millennial Age. This graphic, bold imagery of the coming of the Lord as a warrior in this manner was familiar to the Hebrew people. Moses, the great lawgiver, foretold, in Deuteronomy 32:39-43, the coming of Jehovah as Israel’s Messiah and Deliverer. Once again, Isaiah predicted the same glorious event in 30:27-33. We see a similar prophecy once more in Isaiah 66:15-17.<\/p>\n
When Israel will be in the throes of her greatest sorrow, Jehovah will appear upon the scene and will defend her according to verse 15 of the Zechariah passage. He will empower His people so that \u201cthey shall devour, and shall tread down the sling stones.\u201d The prophet, seeing the armies of Israel rolling forward like a steam road roller and crushing all opposition before them, spoke of the enemy as throwing his sling stones down and fleeing before the onrushing conquerors. In thinking of Israel’s future conquest Zechariah, like Balaam (Numbers 23,24), compared her to a lion who slays his prey and eats thereof. Being flushed with victory they will shout and make a noise as men under the influence of wine. The victory will be so very complete that the blood of their enemies will be like that of sacrificial animals filling the bowls of the altar. Jehovah will thus appear on the scene at the critical moment and save His people as the flock of His choice. This language is suggestive of Isaiah 40:11. From the facts which we have just seen, it becomes quite evident that the prediction found in verses 14-16 has never been fulfilled but will be brought to its fullest realization at the second coming of the Lord Jesus Christ, when Israel will have accepted Him and pleaded for Him to return.<\/p>\n
The nations that send their armies into Palestine to overthrow Israel will be trodden down like the sling stones by the advancing triumphant warriors. Thus those nations who hate the Jews will go down in utter defeat. But saved Israel shall be as \u201cstones of a crown, lifted on high over his land\u201d (vs. 16). Doubtless this language is an echo of that found in Isaiah 62:2,3:<\/p>\n
And the nations shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah shall name. Thou shalt also be a crown of beauty in the hand of Jehovah and a royal diadem in the hand of thy God.\u201d<\/p><\/blockquote>\n
Israel at the present time, as Moses said, is the tail of the nations; but, when she accepts her Messiah, she will become the head of the families of the earth (Deuteronomy 28:13). There is indeed a wonderful and marvelous future awaiting the remnant of the Chosen People. Zechariah, seeing this wonderful vision of Israel delivered, saved, and in fellowship with God, exclaimed, \u201cHow great is his goodness, and how great is his beauty!\u201d<\/p>\n
It is impossible for us to comprehend at the present time the wonderful heights and marvelous depths of God’s goodness and beauty. These, however, will be demonstrated before the eyes of the world at that time when God fulfills His promise, \u201cGrain shall make the young men flourish, and new wine the virgins\u201d (vs. 17). The present distress will eventually pass away and a new order introduced by the Lord Jesus Christ himself at His second coming will supplant the chaotic conditions which now exist. 0 Lord, hasten that time!<\/p>\n
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Zechariah 10:1-4:<\/h1>\nIsrael’s Shepherd King<\/h1>\n
In our study of Zechariah we have reached the tenth chapter. In the previous installments of this series we have investigated the promise made by the Lord to Israel of His bringing final deliverance to the nation, of restoring to fellowship with Himself those who accept Him, and of making them \u201c… as the stones of a crown, lifted on high over his [Jehovah’s] land\u201d (Zechariah 9:16). At that time redeemed Israel will marvel at the goodness and the beauty of Jehovah who will be there in the person of the Lord Jesus Christ as King and Messiah.<\/p>\n
Ask ye of Jehovah rain in the time of the latter rain, even of Jehovah that maketh lightnings;
\nand he will give them showers of rain, to every one grass in the field.\u201d (Zechariah 10:1)<\/p><\/blockquote>\n
The prophet, looking forward to this great Millennial Age, told converted Israel to ask the Lord to give the proper precipitation \u201cin the time of the latter rain.\u201d He assured them that, if they will do that, God will send them the rains in their season. These facts show that it is God who causes the rain. From this point we would do well to look at some statements along this line. At the very beginning, after the Lord had labored during six days in reconstructing the earth and making it suitable for man’s home, we are told that at that time \u201cJehovah God had not caused it to rain upon the earth: and there was not a man to till the ground …\u201d (Genesis 2:5). God is the one who causes the rain, according to this statement. To Israel Moses made the promise that the Lord would give her the rain in the proper season both the former and the latter rain in order that they might gather in their grain, wine, and oil, together with all the other crops maturing at those seasons. The rains of Palestine were contingent upon Israel’s hearkening diligently unto God’s command and their asking for the rain. This same promise is reiterated in Deuteronomy 28:12. Ezekiel, in describing the Millennial Era, promised the Hebrews, in the name of the Lord, \u201c… I will cause the shower to come down in its season; there shall be showers of blessing\u201d (Ezekiel 34:26). These showers, of course, are literal ones. Our Lord said that God causes the sun to shine upon the just and the unjust and that likewise He sends the rain upon both of these classes.<\/p>\n
The Lord also withholds rains at various times and for different reasons. For instance, in the days of Amos we see that God sent rain upon a certain city or section of the country and withheld it from other portions, that is, in the land of Israel. The people in those parts of the country where the rains were withheld migrated to those places where God sent the rain (Amos 4:6-8). The Lord had moral reasons for withholding the rain on the occasions referred to by this prophet. There was a terrible drought in the days of Jeremiah. Great was the suffering and distress, both of man and beast. The prophet therefore preached a sermon on this theme, which is found in chapters 14 and 15. In the last verse of chapter 14 he asked a question, \u201cAre there any among the vanities of the nations that can cause rain? or can the heavens give showers?\u201d Then he exclaimed, \u201cArt thou not he, O Jehovah, our God?\u201d It is God alone who gives the showers or withholds them. In speaking of the Tribulation Period Joel foretold that God would withhold the rain from Palestine at that future time (Joel 1:15). But in the Millennial Age, according to Ezekiel 36:32-38, the Lord will send the abundance of rain.<\/p>\n
We are utterly dependent upon our Lord for our daily food. Especially in trying times like the present we should implore the Lord daily to send us abundant crops so that there will be sufficient food for the people of America and for those who are allied with them in this mighty struggle against aggression and the barbaric cruelty of the Axis Powers. Our God will hear the cry of His faithful children.<\/p>\n
Returning to our passage Zechariah 10 let us note the statement in verses 2 and 3 regarding false prophets and irresponsible leaders of Israel. In this passage we see that the teraphim have spoken vanity and the diviners have seen a lie. The teraphim are mentioned seven times in the Old Testament. They were gods or idols used by demons for making oracular utterances through false prophets to mislead the people. These leaders of Israel together with the false prophets are compared to shepherds and he-goats. At various times in Israel’s history there was no true shepherd to lead her aright. Satan has taken advantage of this situation and has often misled many of them. False prophets have arisen in Israel from time to time and have led them away from God into sin. All the true prophets of God denounced the false ones. Frequently they, like Jeremiah, challenged the statements of these servants of Satan.<\/p>\n
It is a very serious matter to speak in behalf of God. God will hold men responsible for putting themselves up as leaders if they lead the people astray. A person should be absolutely certain that he knows whereof he is speaking before he attempts to teach anything in the name of the Lord. This is as true today as ever.<\/p>\n
According to verse 3 God promises to visit His flock, Israel and the house of Judah, whom He will make \u201cas His goodly horse in the battle.\u201d This promise is the same as that found in the latter part of chapter 9 but expressed a little differently. Here the Lord compares Israel, reinforced and strengthened by the Almighty, to a war horse whom He will use as He fights against the nations which come against Jerusalem in the end-time (Zechariah 14).<\/p>\n
From him Judah shall come forth the corner-stone, from him the nail, from him the battle bow, from him every ruler together\u201d (10:4). This is a marvelous revelation. In this prediction is summed up the major prophecies relating to the Messiah found throughout the prophetic word.<\/p>\n
The Messiah here is called the cornerstone. This statement is doubtless an echo of the prophecy found in Isaiah 28:16. This language may also be a reverberation of the historical fact of the laying of the cornerstone of Solomon’s temple. Archaeologists have discovered that stone at the northwest corner of the temple site. According to a story in the Talmud, Solomon’s builders, when everything was prepared, passed among the various stones that were laid upon the temple area as they were searching for the one that was to be the cornerstone. According to this legend, which doubtless is true, they passed by a certain one at the beginning of their search but did not take the time to measure it. After they had gone throughout the entire lot, they had not found the one for which they were looking. Finally they returned to the first one and, upon measuring it, discovered that it was the one which they had been hunting. This historical fact seems to be reflected in Psalm 118:22. When Messiah came the first time, the builders in Israel rejected Him. At various times there have arisen false messiahs after whom quite a number of people have followed, only to be disappointed. Israel will have to make the quest concerning the true Messiah; and, when she does, she will discover that Jesus of Nazareth is the one for whom she has been looking so very long.<\/p>\n
\u201cFrom him Judah the nail.\u201d This language is an echo of Isaiah 22:22,23. An examination of the context shows that this passage refers primarily to Eliakim who was of the house of David, but the use of this figure in other orations of Scripture that of a pin driven into the central post supporting a tent, upon which the heirlooms and valuables of the oriental family were hung shows that this unique prediction went beyond Eliakim of Isaiah’s day. This passage is therefore an example of the principle of double reference. The description of Eliakim blends in with that of another Son of David, the Lord Jesus Christ. We hear a further echo of this usage in Revelation 3:7,8, which applies to the Lord Jesus.<\/p>\n
In the next place the Lord Jesus Christ is called a battle bow. There is not, so far as I recall, any specific prophecy which speaks of Him in this manner. The Lord, through Jeremiah, spoke to Nebuchadnezzar, king of Babylon, and said, \u201cThou art my battle-axe and weapons of war …\u201d (Jeremiah 51:20). By this figure the prophet was simply saying that God would use Nebuchadnezzar as a warrior employs his battle-axe. It is quite likely that the Almighty in our prediction thought of the Lord Jesus Christ as a battle bow through whom He will work in subjecting the rebellious nations to Himself.<\/p>\n
The verse concludes with these words, \u201c… from him every ruler together.\u201d There is no definite prediction to which this statement points. It is quite likely however that the prophet gathered together in this one phrase all those predictions that speak of the Lord Jesus and His appearing as the Mighty Warrior, who will conquer the world and will exact that which is right and just from everyone.<\/p>\n
At that time the men of Judah will be mighty, being strengthened by the Lord God of Hosts. They shall tread down their enemies as the mire in the streets during the battle. The armies of Israel will fight because Jehovah will be with them and He will strengthen them so that they will be able to conquer all their foes. At that time all the men of Israel will be united in the one mighty struggle which will be the last through which the nation will pass.<\/p>\n
\nZechariah 10:5-12:<\/h1>\nThe Regathering of Israel<\/h1>\n
In the last installment of this series we examined the precious promise of the Old Testament which gathers up numerous prophecies into the compass of a single verse. In other words, Zechariah 10:4 is a resume of prophecy regarding the Messiah. In the remaining verses of Zechariah 10 we find some very wonderful predictions regarding Messiah’s work in behalf of His beloved people Israel. (I sincerely trust that the reader will carefully peruse chapter 10 before continuing with this study, if he has not already done so.)<\/p>\n
According to verse 5 the people of the house of Judah the Southern Kingdom will be strengthened by divine power so that they will, in the final conflict at the conclusion of the Tribulation, tread down their enemies in the mire of the streets in the battle. They will perform exploits because Jehovah their God will be with them. Their enemies, facing such divinely strengthened forces as Judah will be at that time, will go down into utter defeat according to this prediction.<\/p>\n
In verse 6 the same promise is renewed or reaffirmed regarding Judah. In connection with it, there is given the promise that the house of Joseph the people of the ten northern tribes will likewise be saved; and at that time God will bring all of them back to the land of their fathers. The words rendered \u201cbring them back\u201d are given in the marginal note of the Revised Version as \u201ccause them to dwell.\u201d The verb in this instance justifies both renderings. It is difficult to determine, however, which was the thought uppermost in the prophet’s mind when he employed these words. Regardless of the choice of renderings, one arrives at the same conclusion, namely, that God will strengthen and empower both the tribes of Judah and Ephraim and cause them to return to the land of their fathers and dwell there.<\/p>\n
The reason for God’s making this promise is given in these words: \u201cI have mercy upon them.\u201d God wishes to have mercy upon all. It is the will of God that none should perish but that all should come unto repentance. While the Lord is a merciful and gracious God, we are not to conclude that He can be gracious and merciful under all conditions. Men hinder Him, figuratively speaking, in His bestowal of many of His blessings upon His people. To the Corinthian church, God said that they were straitened in themselves and not in the Lord. Their difficulties were with their lives and their lack of surrender. Thus it is with Israel today. In keeping with this thought, Isaiah the prophet declared to Israel: \u201cAnd therefore will Jehovah wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you …\u201d (Isaiah 30:18). It is to be noted that God must wait before He can be gracious to Israel. He must be exalted by that people before He can extend mercy to them. In other words, Israel must get right with God and turn to Him and to her Messiah before God can be merciful and gracious unto her. When, however, they do that, He will be more than anxious to extend grace in its unstinted form.<\/p>\n
When the Lord thus brings Israel back, the people will be as though they had not been cast off. They will be forgiven. They will be regenerated. They will be restored to the favor of the Lord and will thus be as if there had not been these centuries of rejection, during which Israel has been wandering among her enemies and has suffered untold persecutions even as at the present time.<\/p>\n
In the last clause of verse 6, the Lord declared, \u201c… for I am Jehovah their God, and I will hear them.\u201d The Lord has been pleased to call Himself the God of Israel. This designation is due to the fact that He created the people of Israel and entrusted them with His oracles. Thus He has revealed Himself in the fullest manner to that nation of people. He therefore is pleased to call Himself the God of Israel. There will come a time, however, according to prophecy, when the Lord shall be known as the God of all the families of earth. May that day hasten in coming! We may be sure that that time will arrive when Israel calls upon Him for deliverance, confessing her national sin. This is asserted by the statement, \u201cI will hear them.\u201d They must call before God will hear.<\/p>\n
When Judah and Ephraim are thus restored to fellowship and favor with God, the men of Israel will be \u201clike a mighty man, and their heart shall rejoice as through wine.\u201d The sufferings of both Judah and Israel have been unparalleled in the annals of the nations throughout the centuries. Sadness and tears have marked their pathway through the years. Much suffering is out before them in the immediate future. When, however, the time here foreseen arrives, all her sadness and suffering will have passed. Then Israel, restored to the vigor of youth by her Messiah and God whom she has rejected through the centuries, will rejoice as a mighty man in the prime of life. The remnant of Israel, together with their children, will see that glorious day, rejoice, and be glad in their God.<\/p>\n
A wonderful statement is made in verse 8: \u201cI will hiss for them, and gather them; for I have redeemed them; and they shall increase as they have increased.\u201d The word in the original rendered \u201chiss\u201d also means to play on a flute, just as the shepherds did in calling their flocks to follow them. By this beautiful figure, drawn from pastoral life in Palestine, the prophet foretold God’s calling His people Israel and their leaving everything to follow Him. How will the Lord call them? How does he call anyone today? There is but one answer, namely, through the preaching of the truth of the gospel. This passage, when taken in the light of related predictions, is to be understood as a foreshadowing of the evangelization of all Israel in such a manner that she will understand the message, will forsake all, and follow her Lord. The prophet sees that the redemption of the nation will have already been paid prior to the time when the call goes forth to follow Him. The question of redemption was settled for Israel on the cross nineteen hundred years ago. God is going to use His church in these last days to issue the call and tell of the redemption already purchased. May you and I, dear Christian friends, do our part in cooperating with the Lord in order that His people might come back to Him.<\/p>\n
\u201cAnd I will sow them among the peoples …\u201d (vs. 9). This is a correct rendering of the Hebrew, but it does not fit in with the context. The marginal reading, however, is just as accurate a translation and it fits perfectly the facts of this prediction. This rendering is, \u201cAnd though I sow them … they shall remember, etc. …\u201d In other words, the prophet said that though God did sow them, they would remember Him and return to Him from far countries. Moses, in Leviticus 26 and Deuteronomy 28, foretold the world-wide dispersion of the Jewish people. All the other prophets likewise foretold Israel’s being scattered among the nations. The Lord said, \u201cAlthough I do scatter them, they shall remember me in far distant lands.\u201d Zechariah thus presupposed the fulfillment of the threat contained in the prophecies just referred to.<\/p>\n
\u201cAnd they shall remember me in far countries.\u201d This passage assumes that they forget God but finally, as they reside in these far countries, they will remember God and turn to Him. They will remember Him when the truth of the gospel and God’s mercy and love are presented to the nation. This can only be done by the proclamation of the truth.<\/p>\n
The regathering of Israel and her return to the land of the fathers is foretold in verse 11. The prophet speaks of their return to God through the Tribulation Period in terms of their passing through the Red Sea when they came out of Egypt under the leadership of Moses. In connection with this promise the Lord assured His people that they will not be hindered by the two opposing powers which have wrought such devastation in Israel, namely, Egypt and Assyria.<\/p>\n
The prediction concludes with the reaffirmation by the Lord that He will strengthen Israel and that they shall walk up and down in His Name, that is, in their land, and, as we learn from other passages in the prophecies, throughout the world. In other words, they will, in the strength of God, go forth throughout all nations, performing the work of God. According to Isaiah 61, when Israel is restored, her people will be the ministers and the priests of our God, whereas the nations will serve them. In this prediction, therefore, Zechariah was simply gathering up the threads of prophecy left dangling, figuratively speaking, by the former prophets.<\/p>\n
\nZechariah 11:1-17:<\/h1>\nMessiah’s Rejection Symbolically Set Forth<\/h1>\n
In our study of the prophecy of Zechariah, we have come to chapter 11 which is one of the most important of the entire book. This passage is the completion of the oracle which began with chapter 9.<\/p>\n
Open thy doors, O Lebanon, that the fire may devour thy cedars. Wail, O firtree, for the cedar is fallen, because the goodly Ones are destroyed: wail, O ye oaks of Bashan, for the strong forest is come down. A voice of the wailing of the shepherds! for their glory is destroyed: a voice of the roaring of young lions! for the pride of the Jordan is laid waste.\u201d
\n(Zechariah 11:1-3)<\/p><\/blockquote>\n
This passage has been interpreted in two ways. In the first place, there are those who feel that this is a symbolic representation of the destruction of the Jewish state and the temple at Jerusalem in 70 A.D. The reason for applying it to that sacred edifice is the statement of the first verse. It is to be remembered that Solomon procured cedars of Lebanon from Hiram of Tyre for the construction of the temple. Thus the first words, to this class of commentators, is a prediction that the temple thus constructed of the cedars of Lebanon would be destroyed by fire. The prophet then looks to the firtree and addresses it by saying, \u201cWail, O fire-tree, for the cedar is fallen, because the goodly ones are destroyed: wail, O ye oaks of Bashan, for the strong forest is come down.\u201d In this verse the trees are personified and are addressed, being called upon to wail because of the terrible conflagration of the temple at Jerusalem. In an apostrophe, according to these commentators, the prophet shouted, \u201cA voice of the wailing of the shepherds! for their glory is destroyed: a voice of the roaring of young lions! for the pride of the Jordan is laid waste.\u201d To them these words express the sorrow and distress experienced by the shepherds of Israel, leaders of the people, because of the destruction of the national shrine.<\/p>\n
In regard to this interpretation let me say that it appears to me most fanciful and farfetched. Nevertheless, there are some elements of truth to which these commentators lay hold and thus weave this fabric of fanciful interpretation.<\/p>\n
Other interpreters, like the expositors just mentioned, see in this first paragraph a prediction concerning the overthrow of the Jewish nation in the war which culminated in 70 A.D. But they arrive at their conclusion in a different manner. That calamity is set forth, according to them, under the symbolism of a fire which breaks out in the Lebanon Mountains in Syria north of Palestine and which sweeps inland and goes southward through the ancient forests of Bashan. Finally, the conflagration heads southwestward, coming into Palestine through the Jordan Valley and laying waste to the entire land. If we take the language at what it says, such is the pictorial representation. It seems best, in the light of all the facts, to take it in this manner. When thus interpreted, however, we know that it could not be talking about a literal fire, which begins in the cedars of Lebanon, whips around toward the southeast, and then continues in a southwesterly direction down through the Jordan Valley. If this forecast is not to be taken in its literal meaning, what then does it indicate? When one notes the fact that the language presents a picture of a destructive fire which finally reaches Judea, and when one reads the following oracle; one comes to the conclusion that this picture of destruction is a graphic representation of the calamity that did overtake Israel because of her rejection of her rightful Shepherd. If this interpretation be accepted, this mighty forest fire, consuming all in its path, could refer to nothing other than the disastrous war which devastated Palestine and overthrew the Jewish state in 66-70 A.D.<\/p>\n
Let us remember and follow the Golden Rule of Interpretation and accept the literal meaning of every word, unless the facts of the context indicate clearly otherwise. Here all of the data supplied by the entire oracle indicates that the first three verses are not to be taken literally. I therefore have taken them symbolically.<\/p>\n
Thus said Jehovah my God: Feed the flock of slaughter; whose possessors slay them, and hold themselves not guilty; and they that sell them say, Blessed be Jehovah, for I am rich; and their own shepherds pity them not. For I will no more pity the inhabitants of the land, saith Jehovah; 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.\u201d (Zechariah 11:4-6)<\/p><\/blockquote>\n
In these verses we read of the \u201cflock of slaughter,\u201d of those who buy and slay them, of those who sell them and hold themselves guiltless and at the same time hold to a form of worshiping Jehovah, of Jehovah himself who says that He will not have pity upon Israel, of Israel’s king, and of the smiting of the land without any effort on the part of the Lord to deliver it. All of these items must be examined minutely in order to determine the significance of the oracle.<\/p>\n
What is \u201cthe flock of slaughter\u201d? A careful reading of verses 7-14 will show that it is none other than the Jewish people who are called \u201cJudah\u201d and \u201cIsrael\u201d in verse 14. But why are they called \u201cthe flock of slaughter\u201d? The answer is that according to this oracle the nation of Israel, like a flock of sheep to be sold in the market and slaughtered, would be delivered over to those who would butcher and slay them. The history of the Jewish people clearly shows that the prediction was fulfilled by the Romans. Josephus gives us an account of the rebellion of the Jews against the Romans and of the sanguinary conflict of four years‘ duration, ending in the overthrow of the Jewish state in 70 A.D. By mentioning this carnage caused by the overthrow of the nation by the Romans, I am anticipating myself a little, as we shall later see. From 70 A.D. to the present time Israel has been and still is the flock of slaughter. No nation has suffered as they have in the past, as they are suffering at the present date, and as they will suffer during the Tribulation Period. Knowing what they would have to suffer, God called them the \u201cflock of slaughter.\u201d<\/p>\n
Next let us notice the statement, \u201c… whose possessors slay them.\u201d The word rendered \u201cpossessors\u201d also means \u201cbuyers.\u201d Since in the next line the word \u201csell\u201d appears, the better translation of our present word is \u201cbuyers.\u201d The idea of the prophet therefore is that certain ones have purchased this flock of slaughter. Of course, he is not speaking of any definite, specific, business transaction, but is thinking of a deeper and more important matter than any business transaction. He has used expressions taken from the business world simply because he was comparing Israel to a flock of sheep. Since he used these commercial terms, there were those who stood in a position analogous to buyers in the commercial world and into whose hands Israel fell. When one studies the entire context, one comes to the conclusion that these buyers or possessors were none other than the Romans and other Gentile powers after them, as we shall see a little later.<\/p>\n
But who are \u201cthey that sell them\u201d? The rest of the sentence informs us. Those doing the selling say of the Lord, \u201cBlessed be Jehovah, for I am rich.\u201d In the next clause reference is made to Israel’s shepherds. This statement immediately suggests that the shepherds of Israel are the ones who sell the flock of slaughter to the Gentile world power. Who are the shepherds of Israel? A glance at Ezekiel 34 shows that they were none other than the political and religious leaders of the people who were not interested in the welfare of the nation at large but were simply interested in \u201cfleecing the flock,\u201d using their positions and authority as means for their own aggrandizement. Notwithstanding their mercenary motives and lives, they still held to a form of godliness; for they say, \u201cBlessed be Jehovah, for I am rich.\u201d This is an echo of the statement found in Deuteronomy 8:16,17, which shows that the Lord God is the one who enables a person to acquire riches.<\/p>\n
The last clause of verse 5 is that which the Lord spoke concerning these shepherds of Israel: \u201c… and their own shepherds pity them not.\u201d This judgment the Lord spoke regarding the false, unfaithful shepherds of Israel.<\/p>\n
In verse 6 we find the statement of the Lord that He will no longer have \u201cpity upon the inhabitants of the land.\u201d He withdraws His tender mercies and His loving protection from the people. This situation was indeed a pitiable one. When Israel was in that condition in the hands of cruel overlords, forsaken by her own leaders, and bereft of the love of God and His protection she was indeed to be pitied.<\/p>\n
On the other hand, the Lord stated in the latter part of verse 6 that He would deliver every man into his neighbor’s hand, and into the hand of Israel’s king. This prediction indicated that there would come a time of lawlessness and disorder within the land. Moreover, the Lord would deliver the people of Israel into the hand of their king. Israel never had any king after the Babylonian Captivity except the priest kings of the Maccabean Period, but those who are acquainted with the annals of the Maccabean Era do not find in the events of that time the fulfillment of this prediction. Such a thought is impossible for, as we shall presently see, this abandonment of Israel by her God is the consequence of the rejection of her true Shepherd, the Messiah, which event followed by nearly two centuries of time. The king to whom reference here is made can be no other king than the Roman Caesar. When Israel rejected her own King, she declared that she had but one king, Caesar \u2014 John 19:15b). When this statement is viewed in the light of all the facts, one cannot escape this conclusion.<\/p>\n
The prophet looking at the wretched, miserable condition of Israel after she had been turned over into the hands of the Roman world power, had been forsaken of her God, and a period of disorder had set in then declared that the Lord would not deliver His people out of the hands of the oppressors.<\/p>\n
In keeping with the instructions which the Lord gave the prophet in verse 4 regarding feeding the flock, the Prophet Zechariah went to the temple and enacted the role of a true shepherd. One should read verses 7-14 in this connection in order to see the import of his symbolic actions and definite predictions. One also should read carefully Ezekiel 34 which foretells the time when Jehovah himself will come and be the Shepherd of Israel in order to appreciate fully this drama found in the verses just cited.<\/p>\n
As the prophet played the role of the shepherd, he went forth into the presence of the people at the temple with his two staves. On one the name \u201cBeauty\u201d was written, and on the other, \u201cBands.\u201d In this symbolic action he fed only the poor of the flock. The \u201cpoor of the flock\u201d can be none other than those who are poor in spirit, the meek ones, who realize their utter dependence upon God. They are the only ones who are open to receive the real message of the Lord.<\/p>\n
After his symbolic act of feeding the flock, the prophet by some movement signified that he would cut off three shepherds in one month and stated, \u201c… for my soul was weary of them, and their soul also loathed me.\u201d These shepherds who are cut off can be none other than the leaders of Israel of the time which was before the prophet’s mind.<\/p>\n
Let us remember that this is a symbolic act, setting forth the real facts as they would occur when the true Shepherd of Israel would appear in the midst of the nation and would endeavor to feed the poor of the flock.<\/p>\n
The people in the prophet’s audience loathed the shepherd. When they took that attitude toward him he became weary of them. At this point in the drama the shepherd declared, \u201cI 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.\u201d Having made this statement, the prophet, with characteristic action, took his staff Beauty and cut it asunder, which act signified his breaking the covenant with all the peoples. In this language is couched the following thought: Messiah, the true Shepherd of Israel who was in this action impersonated by the prophet had made a covenant with all the nations to the effect that they could not injure His flock. When however they loathe Him, as seen by their attitude toward the prophet, He releases these nations and allows them to come and destroy the flock.<\/p>\n
When Zechariah broke his staff Beauty, the poor of the flock, the humble ones, gave heed unto him and knew that that was the word of Jehovah.<\/p>\n
At this point of his dramatic action the prophet spoke to his auditors saying, \u201cIf ye think good, give me my hire; and if not, forbear.\u201d By this time his auditors knew without doubt that he was impersonating Jehovah, the Messiah. They doubtless recalled the prediction found in Ezekiel 34. They had such contempt for Jehovah, the Almighty, and for Messiah that they weighed out to him thirty pieces of silver the price of a slave. By so doing they showed their utter contempt for the promise of Messiah’s coming and the Word of God. When they took that attitude toward Him, Jehovah spoke to the prophet saying, \u201cCast it unto the potter, the goodly price that I was prized at by them.\u201d The flow of thought shows that the prophet as he played the role of the shepherd was unmistakably impersonating Jehovah himself who would, according to promise, come and shepherd His flock Israel. But as the dramatic action had already shown, the leaders would not accept the divine care and attention. Then the prophet took the thirty pieces of silver and cast them unto the potter in the house of Jehovah. Following this action, he cut asunder the second staff, namely, Bands, which act signified the breaking of the brotherhood between Judah and Israel.<\/p>\n
The prophet in obedience to the command given him, as we have already seen, went into the temple and before the people and the leaders enacted this little drama which foreshadowed the kind, tender shepherding which the Messiah would exercise when He appeared upon earth. These leaders did not care for Him or what He would do; hence they rebuffed Zechariah, considering Messiah nothing more than a slave. He therefore gave his attention to the poor, humble ones. When they thus treated him in such a manner, he broke with his audience, foretelling the judgment of condemnation to fall upon the nation. Clearly this was a prediction of the rejection of Messiah by His own people. As punishment for this attitude and action, the Lord brought upon the nation the judgment set forth in the first three verses of the chapter the destruction of the Jewish state, when they rejected Jesus of Nazareth their true Shepherd (Matthew 26:14-16).<\/p>\n
In the last three verses we have a prediction, concerning the false shepherd of Israel, the one who claims to be the deliverer of the Chosen People, but who is in reality the false, foolish shepherd that is seeking his own interests and is unmindful of the welfare of the race. It is quite likely that this one is none other than the deadly wounded, wicked one, the prince of Israel, in the time of the end of whom Ezekiel in chapter 21:24-27 speaks. This one may be he who is represented by the second beast of Revelation 13, and who is the aide of the world emperor in the time of the end.<\/p>\n
\nZechariah 12:1-9:<\/h1>\nJerusalem in the Throes of the Last War<\/h1>\n
In the last oracle of the Book of Zechariah consists of chapters 12,13, and 14. These chapters deal with events of the Tribulation Period and emphasize the pouring out of the wrath of God upon the Gentile world powers and the conversion of Israel at the end of the Tribulation. Finally, the Millennial Age is introduced at the conclusion of the oracle. In the present installment I shall deal with chapter 12:1-9. In the next article 12:10-13:7 will come up for consideration. The concluding installment of this series will consist of an exposition of the final portion 13:8-14:21.<\/p>\n
The prophet Zechariah began the prediction by the use of the word translated burden. This is an oracle fraught with momentous news regarding judgment. Of course, Israel, being in the center of God’s plan, occupies a central position in this message. The Lord speaks of Himself in verse 1 as the Creator of the universe and the one who made man. The biblical writers nowhere ever recognize the philosophical deductions of pantheism in any form whatever. They represent the Supreme Being as existing from all eternity and of His creating this earth at a given, specific time. \u201cIn the beginning God created the heavens and the earth.\u201d Moses, the prophets, and the psalmists likewise frequently emphasized the fact that Jehovah is the one who created the entire universe. Thus in a pictorial manner Zechariah declared, \u201cThus saith Jehovah, who stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him …\u201d We may not understand, and can never so long as we are in the flesh comprehend the act of creation; but we believe it because the Scriptures affirm this as a fact. It is most reasonable.<\/p>\n
God forms the spirit of man within him. In Genesis 2 we are told that God made man’s body of the dust of the earth and breathed into his nostrils the breath of lives and he became a living soul. Man is thus represented throughout the Scriptures as consisting of spirit and body. We are utterly dependent upon God every moment of our existence, for it is in Him that we live, move, and have our continual being. To Him we owe everything.<\/p>\n
Behold, 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. And it shall come to pass in that day, that I will make Jerusalem a burdensome stone for all the peoples; all that burden themselves with it shall be sore wounded; and all the nations of the earth shall be gathered together against it.\u201d (Zechariah 12:2,3)<\/p><\/blockquote>\n
Zechariah, speaking in a figure, compared Jerusalem to a cup of strong drink, which God will hand to the peoples round about Israel and from which they will drink and reel in a drunken stupor. Jerusalem, with her people, belongs especially to the Lord. He has chosen that city as a place of His dwelling (Psalm 132). He has likewise created Israel for His glory. He has threatened a curse upon those who curse this people. Thus whenever the people of any nation attacks Palestine, Jerusalem, or the Jews, they stir the ire of God against themselves. When the nations, in fulfillment of this prediction, come against Jerusalem, the people of Judah likewise shall be involved in the fray.<\/p>\n
Continuing the prediction of judgment upon the Gentile nations for attacking the Jews, the prophet declared that the Lord would make Jerusalem and its people a burdensome stone for all the peoples. The picture presented in this verse is that of a person who is picking up a rough heavy stone which cuts and bruises his hands whenever he attempts to lift it. Thus those nations, dabbling in Jewish politics, are doomed to suffer punishment at the hands of the Lord for touching His chosen people. From the last clause of verse 3, we learn that the prophet foresaw an international movement against Israel, for their armies will be gathered together against the holy city.<\/p>\n
In that day, saith Jehovah, I will smite every horse with terror, and his rider with madness; and I will open mine eyes upon the house of Judah, and will smite every horse of the peoples with blindness.\u201d (Zechariah 12:4)<\/p><\/blockquote>\n
As the forces of the United Nations of the end-time charge against Jerusalem, the Lord will intervene miraculously and will smite every horse in the advancing army with terror and the rider with madness. The horses will probably be smitten with blind staggers and will be frightened dreadfully so that they become unmanageable. Not only will the stroke fall upon the animals, but the soldiers, the cavalrymen, will likewise be smitten with madness, that is, with insanity; and, as these advancing armies approach the holy city, their ranks will be thrown into utter confusion.<\/p>\n
Are we to take this language literally? Have not the nations turned from the ancient methods of warfare and adopted modern, mechanized equipment? Such is the case today. Nevertheless, cavalry is being used at the present time. It is altogether possible that it still may be used even more then than at the present time. If we are not to take this literally as indicating cavalry, we can understand how it was necessary for the prophet to speak of this future army in terms with which his auditors were familiar. This is a possible explanation of the difficulty. Nevertheless, it is quite likely that the language is to be taken literally, exactly as it appears.<\/p>\n
And the chieftains of Judah shall shall say in their heart, The inhabitants of Jerusalem are my strength in Jehovah of hosts their God.\u201d (Zechariah 12:5)<\/p><\/blockquote>\n
According to this verse the leaders of the Jewish people inhabiting the country of Judah will naturally look to their leaders in Jerusalem for guidance and assistance. This is natural. People belonging to any movement usually look to their headquarters for guidance and assistance. But the Lord, in verse 6 of this prophecy, says that He will reverse this order and that He will make the people living in the rural districts of Judah \u201clike 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.\u201d Thus the Lord in that final terrific struggle will come to the assistance of the people of Judah and deliver them before He brings the final deliverance to Jerusalem. That He will rescue Judah first is stated in verse 7:<\/p>\n
Jehovah also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem be not magnified above Judah.\u201d (Zechariah 12:7)<\/p><\/blockquote>\n
At the proper moment the Lord will come and bring the sorely needed deliverance to the inhabitants of Jerusalem.<\/p>\n
In that day shall Jehovah defend the in habitants of Jerusalem; and he 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. And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.\u201d (Zechariah 12:8,9)<\/p><\/blockquote>\n
The promise here is made that the feeble and weak ones in Jerusalem shall be strengthened by superhuman power and that they will become mighty as was David. David achieved exploits because of special strength and assistance from God (I Samuel 17). Thus everyone in Jerusalem at that time will become a mighty warrior.<\/p>\n
There is a special promise made to the house of David: \u201c… and the house of David shall be as God, as the angel of Jehovah before them.\u201d The house of David will stand out prominently above all the inhabitants of the Land in receiving supernatural strength and power. In that final conflict each of them will be as God, being endued with superhuman strength and sagacity. They will become as \u201cthe angel of Jehovah\u201d before their enemies. This assistance will account for the signal victory that Israel will win over her enemies in the final struggle.<\/p>\n
But Jehovah himself, the Lord Jesus Christ, will be the one who decides the final issue. According to verse 9 He it is who will destroy the nations that battle against Jerusalem.<\/p>\n
Great will be the carnage, bloodshed, and suffering in the final war of the great day of God the Almighty. But Israel, supernaturally empowered by her Messiah whom she will before that time have received, will perform exploits and her Lord will come when she pleads for Him to do so, bringing the longed-for deliverance.<\/p>\n
\nZechariah 12:10 – 13:7:<\/h1>\nThe Conversion of Israel<\/h1>\nAnd 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; and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.\u201d (Zechariah 12:10)<\/p><\/blockquote>\n
That Israel, as a nation, is to be converted is foretold in many passages of scripture. For instance, in Isaiah 59:15-21 appears the marvelous prediction concerning the coming of the Redeemer to Zion who will turn away ungodliness from Jacob. Jeremiah likewise foretold the turning of all Israel to God in 3:11-25. Again, we see a marvelous prediction concerning her conversion in Jeremiah 16:14-18. This same prophet, in chapters 30-33, foretold this mighty return to the Lord. Ezekiel likewise saw Israel’s coming back to God (Ezekiel 34-37). The psalmist sang of this wonderful future awakening in Israel (Psalm 67). The Apostle Paul in like manner foretold the return of Israel at the end of this age and of her genuine conversion (Romans 11). To those who believe the Bible and who have studied the predictions of both the Old and the New Testaments with an eye single to know the will of God, it is apparent that Israel will yet turn to the Lord and be reinstated into His favor. Then she will become the head of the nations and the priestly family (Isaiah 61:4f; Deuteronomy 28:13)<\/p>\n
Does Zechariah 12:10 foretell the conversion of the nation of Israel? My answer is yes. In order to see this, we must remember the connection in which this verse appears. As we learned in the last installment, Zechariah 12-14 constitutes a single oracle and foretells the final siege of Jerusalem by the armies of the world. Thus in this oracle we see the Jews in Jerusalem (in Judea especially) in the throes of the great Tribulation Period. This is apparent to one reading Zechariah 12:1-9. In contrast to this picture of the terrific suffering through which the inhabitants of Jerusalem and the people of Judah will pass, the prophet foretells God’s pouring out the spirit of grace and supplication upon the house of David and upon the inhabitants of Jerusalem, and of that universal mourning which will be in evidence at that time. In this passage we see only that section of Jewry and of its turning to God that will be in Jerusalem and in Judea. But when we recognize the time of which the prophet is speaking and when we compare this scripture with other passages which hold before the vision of the reader the whole nation, we see that this is but a cross-section of the larger picture of Israel’s return to the Lord at the end of the Tribulation. Had the prophet had the whole nation of Israel throughout the world in perspective here, the language of verse 10 quoted above would have taken on international proportions and the description would have been in accord with that point of view.<\/p>\n
How Will Israel Be Converted?<\/h3>\n
Many excellent brethren tell us that Israel is to be converted by looking upon the Lord Jesus Christ visibly when He returns from heaven to the earth at the end of the Tribulation Period. As proof of the position, this passage is cited. Their reason for thus interpreting this passage is found in the King James Translation which tells us that they shall \u201clook upon\u201d Him whom they have pierced. This prepositional phrase is interpreted literally as meaning that the Jews actually will look upon Jesus physically when He returns to the earth to establish His kingdom. Is this the meaning of the passage? The Revised Version, which follows the Hebrew Text accurately, throws a different light upon this most important question. The rendering appearing in it is \u201cand they shall look unto me whom they have pierced.\u201d This same idiom appears in Isaiah 45:22: \u201cLook unto me, and be ye saved, all ye ends of the earth; for I am God, and there is none else.\u201d From the context of this verse we see that this is an invitation which God gives to the people of the earth who are in the midst of the great Tribulation to look unto Him and be saved. The circumstances of the case and the invitation shows that they are to put their trust in Jehovah in order that they might be saved. Such is the ordinary significance of our phrase. Such is also the meaning of the phrase as it appears in Zechariah 12:10. That this is its meaning becomes apparent to the one who realizes that God’s plan to save people is by the preaching of the gospel. \u201cFor the word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God … For seeing that in the wisdom of God the world through its wisdom knew not God, it was God’s good pleasure through the foolishness of the preaching to save them that believe\u201d (I Corinthians 1:18-21). Paul declared that God had committed unto him the word of reconciliation and was therefore pleading with men to be reconciled to God (II Corinthians 5:18-21). The gospel is the power of God unto salvation to everyone that believeth, to the Jew first, and also to the Greek (Romans 1:16). Has God a different plan for saving Jews from that for saving Gentiles? The apostle declared that there is no distinction now in this respect:<\/p>\n
For the scripture saith, Whosoever believeth on him shall not be put to shame. For there is no distinction between Jew and Greek: for the same Lord is Lord of all, and is rich unto all that call upon him: for, Whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher?\u201d (Romans 10:11-14)<\/p><\/blockquote>\n
From this passage we can see that it is God’s plan to save the Jews by the preaching of the gospel the same as the Gentiles.<\/p>\n
That Israel is thus to be converted to God by the preaching of the truth is seen from a careful study of such passages as Isaiah 62. In verse 6 of this chapter the prophet was speaking to those who are \u201cJehovah’s remembrancers\u201d prayer-warriors, we call them. Then in verse 11 he tells of God’s proclamation which He has sent to the ends of the earth saying, \u201cBehold, Jehovah hath proclaimed unto the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his recompense before him. And they shall call them The holy people, The redeemed of Jehovah: and thou shalt be called Sought out, A city not forsaken\u201d (Isaiah 62:11,12). This passage when viewed in the light of the context shows that God has sent a proclamation to the four corners of the earth to the people who believe in prayer, commanding that they tell the Jews about the coming of the Lord Jesus Christ with His reward and with His salvation. This is authority from high heaven to every praying Christian to do his utmost to give the message of redemption to Israel. This command focuses attention upon the second coming of our Lord, for to lay emphasis upon the second coming is also to emphasize the first coming in order to make the message intelligible.<\/p>\n
There are many other passages which show that the truth must be given to Israel the same as to any other race in order that she might look unto Him whom she pierced, to the end that she might be saved. Since the believers are the ones who have the truth relative to our Lord and His atoning sacrifice for our sins, it is the duty, the responsibility, and the privilege of the believer to preach the gospel to all Israel in order that she might turn to God.<\/p>\n
Having seen from other passages that Israel is to be converted by the preaching of the gospel, we may assume here that the truth is given to her by faithful witnesses and that in the time of her greatest extremity toward the very end of the Tribulation she will turn to the Lord and He will pour out the spirit of grace and supplication the Holy Spirit who causes this in the life of the penitent believer and they shall look in absolute trust and confidence toward Jesus whom they, nineteen hundred years before, pierced.<\/p>\n
When Israel is thus brought under conviction by the preaching of the gospel and by the convicting power of the Holy Spirit, she will put her trust in the Lord Jesus Christ. The sense of her guilt will be overwhelming. There will be a mourning over the national sin of the rejection and execution of Messiah such as has never been known in the annals of world history. It is quite probable that the revival which will result in the complete conversion of Israel will begin at Jerusalem. This may explain why the house of David and the inhabitants of Jerusalem are mentioned in particular.<\/p>\n
\u201cIn that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness\u201d (13:1). In reality the fountain was opened nineteen hundred years ago when our Lord was crucified upon Calvary, but Israel as a nation did not see that fact. Not knowing the Scriptures nor the power of God, they fulfilled those predictions which foretold His execution (Acts 13:27). This situation I might illustrate by Hagar and Ishmael. They were out in the desert ready to perish because of lack of water. In desperation Hagar gave up. Finally the Angel of the Lord came to her, opened her eyes, and she saw that but a very short distance from her there was a fountain of water. It had been there all the time but she did not know it. Her eyes were holden so that she did not see it. The fountain for sin and uncleanness for Israel was opened nineteen hundred years ago, but because of her rejection of Messiah her eyes were holden or blinded so that she could not see it. When, however, in the Tribulation the gospel message is fully given to the nation, the faithful remnant will give heed to the truth, will accept the message, come to this fountain, drink, and thus have eternal life.<\/p>\n
From Zechariah 13:2-6 is a prediction that, when this revival begins in Israel, the sentiment will swing positively against all spiritism, which we know will be prevalent in the latter days. In this passage the land of Palestine is especially in view. Whenever anyone will then be accused of spiritism or prophesying, he shall be put to death. There will be cases, as we learn from the prophecy, in which young men will be accused of prophesying. They will deny it, affirming that they are not prophets at all but tillers of the soil. In some instances the accusers will call attention to some wounds on their bodies, between their arms, and will imply that these were self-inflicted in their fits when under the influence of an evil spirit. Immediately they will reply that they did not receive them while engaged in prophesying but that friends had injured them when they were associating with them. Very unfortunately, Zechariah 13:6 has been understood as a prediction of our Lord’s crucifixion, but this interpretation is impossible when one looks at the entire context. The facts show that the prophet was speaking of those who will be accused of being in league with demons and prophesying falsely.<\/p>\n
Awake O sword, against my shepherd, and against the man that is my fellow, saith Jehovah of hosts:
\nsmite the shepherd, and the sheep shall be scattered; and I will turn my hand upon the little ones.\u201d (Zechariah 13:7)<\/p><\/blockquote>\n
This verse is undoubtedly a prediction concerning the crucifixion of the Lord Jesus Christ because He is called \u201cmy [God’s] shepherd\u201d and He is a man and at the same time God’s \u201cfellow\u201d or equal, as the Hebrew indicates. This verse was literally fulfilled by our Lord’s crucifixion nineteen hundred years ago. When the true Shepherd was smitten, the little flock the apostolic company was scattered. But God’s protecting hand was over them and took care of them. Finally, on the day of Pentecost, they were welded into a spiritual unity by the coming of the Spirit of God. On that memorable occasion the first Pentecost after the resurrection of Christ they gave forth the corporate testimony concerning the death, burial, and resurrection of our adorable Lord. God took care of them, is now protecting His people, and will continue to guard His own until Jesus comes.<\/p>\n
\nZechariah 13:8 – 14:21:<\/h1>\nThe Day of Jehovah and the Millennium<\/h1>\n
In Zechariah 13:8,9, we have a prediction regarding the Jewish population of Palestine at the time of the great Tribulation. According to this prophecy, two-thirds of the people will be cut off and die, but one third of them will survive the ordeal of the tribulation judgments. Yet that one-third which comes through this furnace of affliction is said to be refined as silver and as gold are purified. This prediction indicates that there will be those of that final third who will be purged out of Israel by the devastating judgments of the Lord. When we read this passage in the light of such scriptures as Isaiah 33:13-16, we are confident that those who are purged out of Israel, according to our passage, are the sinners of Zion mentioned in the Isaiah passage. Moreover the third that survives the Tribulation are the ones who in the Isaiah passage walk uprightly, speak truthfully and despise all oppression, bribery, and evil in every form. In this connection it would be well to turn to Isaiah 65:13,14, and contrast the condition and situation of these two classes during the final judgments of the Tribulation.<\/p>\n
According to Zechariah 13:9, when all the dross has been purged from Israel, those who survive will call upon the name of God and He will then\u0100\u00a0 hear them. As we learned in the last installment of this series, the gospel will be given to all Israel during the Tribulation. Those who hear the message and heed it will, at the very end of that period of judgment, turn to God and ask Him to bring deliverance to them. He will heed their cry; He will call them His people, and they shall call Him Jehovah their God.<\/p>\n
In Zechariah 14:1-8 we see Jerusalem in the final siege when the armies of all the nations of the world will be gathered under the Antichrist to battle against it.<\/p>\n
Behold, a day of Jehovah cometh, when thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.\u201d (Zechariah 14:1,2)<\/p><\/blockquote>\n
The nations of their own free will and purpose will send their armies to Jerusalem to fight against the Jews and to exterminate them from the face of the globe. Nevertheless it will be the Lord who overrules their intentions and takes them to Jerusalem to accomplish His purposes through them. As an example of God’s using men and nations without their realizing that they are being thus used in order to carry out His plans and purposes, see Isaiah 10:5-14. In this passage we see that God used Sennacherib, one of the most cruel Assyrian monarchs who ever sat upon the throne in Ninevah, to punish His people Israel for their Sins. In making his forecast, Isaiah said that, when God had accomplished His purpose with the Assyrian, He the Lord, would punish that evil, wicked monarch. Thus it will be in the final siege of Jerusalem. According to Micah 4:12 God will gather the nations of the world to Jerusalem as sheaves are gathered into the threshing floor. When He will have accomplished His purpose with them at that time, He will use Israel, supernaturally strengthened, to thresh the nations as the sheaves of the threshing floor.<\/p>\n
In the final onslaught by the armies of the world, half of the city of Jerusalem will be taken. The houses will be rifled, the women ravished, and one-half of the population will be taken into captivity.<\/p>\n
At the critical moment, when it will appear that the case of Jerusalem is a lost cause, suddenly the Lord Jesus Christ will make His appearance upon the scene. He will immediately go forth into action and fight against those nations as He fought in the day of battle. He will be successful and will slay them, subduing all opposition. At that time His feet shall stand upon the Mount of Olives which will be rent from east to west. This rift will divide the mountain into two parts, one moving toward the north and the other toward the south. There will be opened up a valley through which many of those who are neither captured nor slain will flee toward the east. There will probably be a mighty earthquake at that time as there was in the days of King Uzziah of Judah, when a very notable earthquake took place.<\/p>\n
There will be an unusual day at that time. Nothing has ever been like it before or will be after that. There shall not be light because the heavenly bodies \u201cshall withdraw themselves.\u201d It shall be a day known unto the Lord, which is neither day nor night. At evening time, however, there will be light. It is impossible for us to get a definite idea of that special day the day on which our Lord shall come in triumph to conquer the world and to subdue it unto Himself. We shall have to await that time to get the full picture that is presented in verses 6 and 7.<\/p>\n
At that time there will issue forth from Jerusalem a stream of living water which will divide, half going toward the eastern Sea and half toward the western sea. This stream will constantly flow all during the Millennial Age. It will be the same in summer as in the winter.<\/p>\n
When the Lord Jesus Christ thus returns, He will become King over all the earth. At that day all idolatry will have passed away, and Jehovah will be recognized by all nations and will be worshipped under His one memorial name.<\/p>\n
At that time there will be topographical changes that will take place in and around Jerusalem. It appears from verses 10 and 11 of Zechariah 14 that the land, around Jerusalem at least, will become level like a plain. Jerusalem will become a high mountain in this plain. And the nations, according to Isaiah 2:1-4 and Micah 4:1-8, will go on pilgrimages to Jerusalem to see Jehovah of hosts, the Great King, and be taught of Him.<\/p>\n
At that time the curse which fell upon the earth at the disobedience of Adam will be missing. There will therefore be no curse anymore. Thus will be introduced the great era of peace which was the theme and subject of both prophet and psalmist in Israel.<\/p>\n
In the paragraph, consisting of verses 12-15, the prophet, adopting the law of recurrence, goes back to the time when the final siege of Jerusalem takes place and speaks of the plague with which God will smite the warring nations as they seek to exterminate the Jewish people and to take Jerusalem in that final conflict. These verses therefore describe an actual plague that will be brought upon the horses and men who fight against Jerusalem. This will be the result of miraculous, divine power.<\/p>\n
In the final paragraph of this prediction we see Jerusalem the center of interest of the earth. The people go there from year to year to worship Jehovah of hosts and to keep the Feast of Tabernacles. This feast was especially the great one at the conclusion of the year. At that time Israel gathered in booths or tabernacles, having gathered in their harvests, to thank the Lord for His having crowned their year with His goodness and with His blessing. From other scriptures such as the last nine chapters of Ezekiel’s prophecy, we learn that a certain amount of the ritualism and sacrifices of the Mosaic Economy will be re-inaugurated and will be observed during the Millennial\u0100\u00a0 Age. These sacrifices, however, will have a memorial significance for they will look back to Christ and the sacrifice which He made when He was upon the earth the first time. Moreover we know from our Lord’s language in Luke 22:14-23 that the passover supper will be observed during the Millennial Age. This fact becomes immediately evident, when one understands our Lord’s statement at His last supper that He would no more partake of it the passover supper until it, this supper, should be fulfilled in the Kingdom of God. This prediction is found in Luke 22:14-18. Following the observance of the passover supper, Jesus instituted what we call the Lord’s Supper (vss. 19-23). From His definite prediction, therefore, we know that the Passover, together with the Feast of Tabernacles, will be observed during the Millennial Age.<\/p>\n
On the bells of the horses there will be written these words, \u201cHOLY UNTO JEHOVAH.\u201d Every pot and vessel in Jerusalem will be holy unto Jehovah of hosts. Holiness and righteousness shall be the order of the day, not only in Jerusalem, but throughout the world. May that day speedily come.<\/p>\n
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\n <\/p>\n","protected":false},"excerpt":{"rendered":"
Biblical Research Monthly, 1942-43 (supplemented from installments published in 1973) \u2014 by Dr. David L. Cooper Collateral Considerations (BRM January 1973) In order to appreciate this study of Zechariah, the last chapters of 2 Kings and 2 Chronicles should be studied. They tell of the overthrow of the Kingdom of Judah by the Babylonians … <\/p>\n
\u201eAn Exposition 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-544","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\/544","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=544"}],"version-history":[{"count":3,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/544\/revisions"}],"predecessor-version":[{"id":557,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/544\/revisions\/557"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=544"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=544"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=544"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}