This great vision is presented to us in apocalyptic form. This means it belongs to a certain literary genre, just like parts of Daniel, the Gospels, and the book of Revelation. The word apocalypsis (just like the Latin revelatio) refers to an unveiling, or lifting of the curtain. This enables us to see what is backstage; it is not intended to show us what will be onstage, sometime in the future. Apocalypse does not provide a movie of the future.

In order to understand this prophecy, we should begin with verse 8, because this is the place where we find New Testament instruction on the subject — and this is the pattern we have been seeking to follow. While living water can be a reference to erotic love (Song 4:15), the overwhelming scriptural point of this picture is to represent eternal life. Now remember what Zechariah says in v. 8 — “in that day.” What day? Consider the New Testament.

What flows in the New Jerusalem? The answer is “a pure river of water of life” (Rev. 22:1-2). We see the same thing in Ezekiel’s vision. “And it shall be that every living thing that moves, wherever the rivers go, will live” (Eze. 47:9). Jeremiah lamented the fact that the people had rejected the Lord, their living water (Jer. 2:13;17:13). And of course, Jesus spoke of this to the woman at the well (John 4:10). This orients us. The prophecy is speaking of the time when Jerusalem will be the fount of salvation for the whole earth, which clearly means that we are seeing this fulfillment now.

The day of the Lord will come, and Jerusalem will be sacked and pillaged (vv. 1-2). The city will be captured, the women raped, and many will be taken off into exile (v. 2). But after this destruction, the Lord rises up to defend His people (v. 3).

The Mount of Olives was a ridge on the east side of Jerusalem, running north/south, higher than the city, making flight in that direction difficult. The Lord would deliver by splitting the mountain in two (vv. 4-5). The Lord will come with His saints (v. 5), and the light of heaven will be shaken and then restored (vv. 6-7). Then the fountain of living water will be opened, and the universal rule of the Lord established (vv. 8-9). Jerusalem would be exalted. While the old Jerusalem was hidden away in the mountains, the new Jerusalem will be a city on hill at the center of a great plain (v. 10). The inhabitants will dwell in great security there (v. 11).

The enemies of God will literally melt away (v. 12). They will begin to fight among themselves because God has struck them with panic (v. 13). Remember that panic is God’s judgment. The city of the new Jerusalem will be greatly blessed through the destruction of her enemies (vv. 14-15).

As a result, the whole world will worship God in this festival. This is a picture of universal gospel worship. Jesus said what He did about living water in John 7 at the feast of tabernacles. Those who refuse to worship the true and living God will find that it goes hard for them (vv. 17-19). How must we understand this feast of tabernacles? Literally, or spiritually? Of course, the fulfillment is spiritual but that the blessings and curses are as real as they ever were.

It used to be that the phrase “Holiness to the Lord” was inscribed on the mitre of the high priest (Ex. 28:36-37). But now it will be found in horse’s equipment, and on common pots (vv. 20-21). And no longer will we find hypocrisy in our midst; no longer will there be any Canaanites among us. “In that day there shall no longer be a Canaanite in the house of the Lord of hosts” (v. 21).

As the burden continues, God promises blessings mixed with chastising refinements. God promises judgments from which great blessings come.

Remember that in v. 1 God promised to open up a fountain of blessing, a blessing of true forgiveness. As a result, wonderful things would happen — but this is not to say that utopian things would happen. There is a great blessing in reformation — when God is pleased to grant repentance, the great idols fall. Not only will they fall, but they even fall out of memory (v. 2). And when the land is cleansed from false prophets and unclean spirits, God is the one who causes the cleansing (v. 2).

In this time of reformation, there is true zeal. When someone prophecies falsely, even his own family will turn on him (v. 3). Speaking lies in the name of God is a most serious offense, and in times of restoration, even a father and mother will see this. No doubt Zechariah has in mind an application of the requirement found in Dt. 13:6-11. If anyone in the family entices others to idolatry, the response was to be pitiless. “You shall not consent to him or listen to him, nor shall your eye pity him, nor shall you spare him or conceal him; but you shall surely kill him; your hand shall be first against him to put him to death, and afterward the hand of all the people.”

There is also true shame. In that day, even the false prophets themselves will be ashamed of themselves, and abandon the pretence of having been prophets (v. 4). The liberal clergyman will tear off his clerical collar, and get an honest job driving a truck (v. 5). When asked about his wounds, he will answer, truthfully, that he was wounded by his friends (v. 6).

The word comes that the shepherd will be struck. The Lord calls for a sword, a judicial instrument, to be brought against His shepherd. This shepherd is the true Companion of the Lord, and yet the sword comes against Him. The Lord Jesus unambiguously applies this passage to Himself.

The sword comes against the shepherd, and the sheep are scattered. But God remembers His kindness, even then, and resolves to refine those who remain faithful. But two thirds die — God has determined to cut off His people, while preserving a relatively small number of them (vv. 7-9). This was foretold by the prophets, and understood by the apostles (Rom. 9:27-29; 11:5). One third were refined — a faithful remnant among the Jews were preserved, even though most of that nation followed after folly and were destroyed. Trial refines the faithful, and it was no different for the early Jews, like Paul, who had believed the gospel. And the principles involved in all this are constant as well.

This is a covenant gospel. God loves to promise that He will be our God, and that we will be His people. This can only be comprehended by faith. Each one will say, “The Lord is my God.” That is, each one who believes will say, “The Lord is my God.”

The second oracle, the second “burden,” begins. Now a burden is a negative prophecy. In some sense, this contains hard words for Israel, but in another sense it is full of consolation.

God is the one who speaks. He stretches out the heavens, lays the earth’s foundations, and forms the spirits of men within them (v. 1). The plans of the wicked unravel — those who attack Judah and Jerusalem will be given a cup of drunkenness (v. 2). When they try to lift the great stone, they only hurt themselves in the attempt (v. 3). When they attack, God Himself will visit them and their horses with madness (v. 4). God will give strength to the governors of Judah, and they will consume their enemies (vv. 5-6). God will save the countryside and the city, but the countryside first, so that no one can boast (v. 7). The Lord will destroy all who come against Jerusalem (v. 9). The feeble among the Jews will be like David, and the house of David will be like the Angel of God (v. 8).

When does this prophesy find fulfillment? The Lord has promised a great deliverance for His Church. But when was this prophecy fulfilled, or when will it be? We should take it that this must refer to the Christian Church, with converted Jews included. But why?

This passage gives us a good occasion to apply our method of allowing the New Testament to interpret prophetic passages for us. Take the phrase in that day. The passage we have just considered is part of the prophecy now given (v. 10). Notice how the phrase in that day is woven throughout the entire passage (vv. 3, 4, 6, twice in 8, 9, 11). The New Testament applies v. 10 clearly and plainly to Christ, the one who was pierced. Christ was pierced through the rejection of the Jews over the course of centuries, culminating in the literal piercing of His side with a Roman spear. “For these things were done that the Scripture should be fulfilled, ‘Not one of His bones shall be broken.’ And again another Scripture says, ‘They shall look on Him whom they pierced’” (John 19:36-37). So He was pierced at the crucifixion. But when will His people mourn?

In His famous teaching on the destruction of Jerusalem, Jesus insists that all these things would happen within one generation. “Assuredly, I say to you, this generation will by no means pass away till all these things take place” (Matt. 24:34). But what was included in this? Look four verses earlier. “Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory” (Matt. 24:30). We see the same thing in the book of Revelation, which is first century fulfillment. “Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen” (Rev. 1:7). When will this happen? Shortly (Rev. 1:1). By this we mean shortly from the vantage point of two thousand years ago.

The custom of the Jews was to separate men and women in mourning (vv. 12-14). The mourning would be like the mourning at Hadadrimmon, probably for Josiah (2 Chron. 35:25). Israel would mourn as for an only Son, which, of course, Christ was (v. 10b). This is the mourning of repentance.

There was both grace and supplication because God determined to pour out the Spirit of grace and supplication. Consider the words — pour, Spirit, repentance. “Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear . . . Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’” (Acts 2:33,37).

Because of this a fountain was opened. We are privileged to live in the Christian aeon, the time when the gospel conquers and rules, the time when the fountain of forgiveness has been opened wide, for sin and for all uncleanness.

In this oracle, we have seen the conquests of Alexander, the great contrast with the humility of Christ, and the success of the Maccabean revolt against the Seleucid dynasty. We come now to the next stage of redemptive history — the apostasy of the Jews and God’s judgment against them in the time of the Messiah.

In a short lyric poem, the desolation to come is pictured as a storm coming from the north. The cedars are mighty trees, and together with other great trees, they stand here as a picture of the rulers of the land, who are going to be blown to nothing. The glory is departed, and the shepherds wail. The pride of the Jordan is lost (vv. 1-3).

The prophet speaks as a shepherd, standing in the place of God. God had been scrupulous in His care for Israel, but they showed nothing but contempt for Him. And so He continues to feed them, but now it is for slaughter. Just as a cattleman does not feel sorry for the future hamburger under his care, so the Lord would have no compassion on His flock (vv. 4-5).

There would first be the judgment of infighting. When the Old Testament closes, the Persians were in control of Palestine. When the New Testament opens, the Romans are in power. How did that come about? It was prophesied here — God gave them over to internal dissension. After the Maccabean revolt against the Greeks, the victorious Jews began fighting among themselves. One faction called the Romans in to help (v. 6). Not a good idea.

The Lord had two shepherd’s crooks, both of which He breaks later in this passage as a sign of His rejection of the flock. One staff is Beauty (or order). The other is Bonds (or union). He had pastored the flock, but the flock detested Him, and He loathed them (v. 8). Finally, the Lord says, “Let them be.” The wrath of God should be understood as God giving man over to his own devices. The wrath of God is the point where God decides to let man run headlong.

Over forty suggestions by commentators have been made over the identity of the three fired shepherds, and so dogmatism is probably out of place here. The most reasonable suggestion is that the Lord Jesus assumed the role of prophet, priest, and king in His own person, and dismissed those unfaithful men who held these three positions.

We then come to the famous “thirty pieces of silver.” The Lord first removed their order, their beauty (vv. 10-11). When the Lord is not the shepherd of a people, their order, their constitution, becomes imbecilic. Without the ordered blessing of God, a great people will begin to walk like a drunk down the sidewalk.

“Give me my wages” — the Lord sarcastically asks for the money they owe Him for all the care He has provided. They figure it out — He was worth thirty pieces of silver, the price of a slave (v. 12).

Matthew (27:9) refers to some general prophecies by Jeremiah (18-19; 32:9), and sums up the situation by paraphrasing these words from Zechariah. The death of Christ resulted in the dissolution of Old Israel (v. 14).

The betrayal by Judas for this sum was not the fulfillment of a strict verbal prediction. It is the fulfillment of a typological prediction. The Lord shepherded Israel, they contemptuously paid him the silver, and the Lord threw it back to them for use in their Temple. Israel is the type; Judas is the antitype.

The prophet Zechariah then acts out the role of a foolish shepherd, one who plunders the flock (v. 15). How is it that Israel came to be pastored by those who do not care for the flock? It was the hand of God on them (v. 16). In seeking reformation in the Church, we flee from the hand of God to the hands of God. But as far as unbelieving Israel was concerned, the curse falls anyway — woe to the worthless shepherd! God raised him up, and then God takes him down for his proud cruelty (v. 17).

Recall that we are in the midst of the first great oracle in the latter portion of Zechariah. In this oracle thus far we have considered the rise of Alexander, the contrast of that evil man with Christ, and the triumph of the Maccabean resistance to Greek oppression. In this portion we see how the Lord overcomes the sins of His people.

For some, this many be a little confusing. How can a prophecy find its fulfillment in the Maccabean period, for example, and yet be relevant in the history of the Christian aeon? Is this handling of the text an advocacy of “double fulfillments?” Not really — an important difference lies between typology and verbally predictive prophecy. For example, the passage we considered earlier in this oracle was predictive, and was fulfilled when Christ entered Jerusalem. But the history of Israel is typical, that is, consider the meaning of manna from heaven, the baptism in the Red Sea, the Rock that was Christ, the forty years there in the wilderness, and so forth. These are not strict verbal predictions, but they are typological. In the same way, the fulfillment of a prophecy can also be typological, and still not be a “double prophecy,” like a stone skipping across the water.

Their sin had been the practice of ignoring God, and then crying out to idols. The sinful heart might ask why we ask God for rain when it is going to rain anyway? We even have the time worked out, and a name for it — the latter rain. But we should ask God for it because He is the one who gives it (v. 1).

But instead of turning to God, the people had turned to their household idols, and other forms of spiritual vanity (v. 2). Turn from the living God, and the only place to go is down — down to the worship of creeping animals and rocks. There is a lesson here of fundamental importance. Once the principle of delusion has set in, there is no way to ensure only moderate delusion.

The sheep are scattered this way because they have been left without a shepherd. The prophet says there is “no shepherd,” and then in the next breath says “the shepherds.” He obviously means they had shepherds, pastors, but not genuine ones (v. 3). Just as there are Christians who are not Christians, so there are pastors who are not pastors.

But God is good. Despite the failure of the people, and their leaders, God will rise up and restore His people. This was fulfilled in the Maccabean period, and is a type of the expansion of the gospel.

In that day, the sheep become stallions — a glorious transformation is brought about. The Lord visits His flock, and they become His royal horse arrayed for battle (v. 3). A series of pictures indicate security (v. 4). The Maccabean infantry puts the Seleucid cavalry to shame (v. 5). God remembers His people, and it will be as those they had never displeased Him (v. 6). Ephraim — that is, all Israel — shall exult in the victory as if affected by wine. God gave the victory (v. 7). Their children after them are included.

Then there is a great restoration. In this portion, we see how God calls His people, and returns them to their proper home. First, He whistles for them. The restoration of His people is not a great thing for God. He can do it with a nod; He can whistle and it is done. The image here comes from beekeeping, where bees can be gathered by whistling or hissing (v. 8). God had scattered them like seed into the Gentile nations. Now He will bring them back. Assyria to the north and Egypt to the south picture all the nations. God will bring His people in until there is no more room (vv. 9-10). The pride of the unbelieving nations will be brought low (v. 11). Some take the phrase “walk in His name” as a prophecy of the Jews’ restoration. It fits better to consider it as part of the extended type, but this certainly does not exclude the Jews. They, along with all elect nations, will be gathered together by the Lord. They, and all men together with them, will walk up and down in His name (v. 12).

The prophet has given us a glimpse of the conquest of Alexander. In the midst of this vision, he jumps ahead so that we might see the character of another kind of conqueror, our Lord Jesus Christ. And then in this portion of Scripture, he returns to the scene established by the wars of Alexander, and gives a prophecy of the Maccabean revolt.

Having conquered a good portion of the known world, all the way to the borders of India, Alexander died on the way back. This left a massive empire, which almost immediately was divided up between his four generals. This state of affairs evolved into two great Hellenistic kingdoms: the Ptolemaic, which was largely centered in Egypt, and the Seleucid, which extended from Greece through the old Persian empire. These competing Hellenistic kingdoms were separated by . . . Israel. Obviously, Israel was the scene of many conflicts.

One Seleucid ruler, Antiochus Epiphanes, tried to establish the worship of Jupiter there, and defiled the Temple in the great abomination of desolation. God raised up Judas Maccabeus, and an astonishing guerilla campaign was waged against the Greeks. Upon its success, the Temple was cleansed and rededicated, and the festival of Hanukkah was established to commemorate the victory. Many Protestants unnecessarily avoid reading the Apocrypha, where many of these things are recorded. But the fact that the Apocrypha is not Scripture does not mean that it is worthless. In fact, a study of these books, particularly the books of the Maccabees, would be particularly rewarding.

The prophecy given here is remarkable, especially when we consider how the Lord brought the fulfillment about. “God will deliver” The Jews were greatly oppressed by the Seleucid dynasty. But because they were the covenant people, God would deliver them (v. 11). They would be brought out of a waterless pit. They were told to “rally to the fortress,” the fortress being God’s declaration. The prisoners are called prisoners of hope; God will restore them, and will restore them double (v. 12). “Against your sons, O Greece . . .” Here the prophecy is explicit, and remarkable in that at the time it was given, the Greeks were an unknown people dwelling on the outskirts of a great empire. The Persians were not defeated by the Greeks until 490 B.C. at Marathon, and at Salamis later. Zechariah is prophesying about thirty years prior to Marathon. But the Word here states that Judah, Zion, would come to fight the Greeks and to do so effectively. But no boasting is permitted; Judah is nothing but an inanimate weapon, wielded by another. God Himself will fight for them. His arrows will be like lightning, with great noise like violent southern storms (v. 14). The victory will be great; the Lord will defend His warriors. They will exult in their bloody triumph (v. 15).

In a fallen world, God is the God of battles, and His people must always be prepared for war. But we do not do so out of bloodlust or cruelty. The goal of war is peace. The biblical warrior is the only true pacifist. In that day, the Lord will save His people, and the Lord will exalt them (v. 16). The Lord will establish them in His land. In this, the goodness of God revealed — the beauty and goodness of the land God gives is enormous. But the land is not only beautiful, it is fruitful. Grain makes the young men thrive, and new wine is a gift to the young women (v. 17). Remember how the Jews were determined to be fasting in a self-centered way because they had been feasting in the same way? But instead of this, the goal is to rejoice before the Lord.

Recall that the last section of Zechariah consists of two great prophetic oracles. The first is found in chapters 9-11, and the second is 12-14. We come now to a glorious prophecy of the coming Christ.

The human race has produced many vile wretches with enormous talent. One of them was Alexander the Great, and in this portion of Scripture we are considering, we begin with a prophecy of Alexander’s campaign around the northeastern coast of the Mediterranean, and we end with a wonderful statement of Christ’s conquest — a conquest accomplished on principles entirely different than those of Alexander.

First, there is “the burden of the Lord.” The Lord begins His judgment against Syria, with its capital Damascus (v. 1). The eyes of all men are focused on what the Lord will do. The two cities of Tyre and Sidon were fabulously wealthy. All their pride would be brought low. Nebuchadnezzar had destroyed Old Tyre, and left it a ruin. But New Tyre was on an island in deep water — a half mile from shore. Her wealth had made her insolent: gold was like dirt there. But God would destroy her power “in the sea” (v. 4). Alexander scraped all the debris from Old Tyre together, and used it to build a causeway out to the new city. He captured the city and destroyed it. “And they shall destroy the walls of Tyre and break down her towers; I will also scrape her dust from her, and make her like the top of a rock” (Eze. 26:4).

The Philistine cities down the line, on the east coast of the Mediterranean, heard of the fall of Tyre and were terrified (vv. 5-6). Their idolatrous worship would be cut off (v. 7). Those not killed would be assimilated into the true worship of God. Despite Alexander’s destructiveness, God remained the protector. In his campaign down the east coast of the Mediterranean, Alexander spared the Temple at Jerusalem because of a dream he had had (v. 8). But of course, the final import of these words is the spiritual protection which God promises to His people, the Church.

We are to rejoice greatly. When the king arrives, the kingdom has arrived as well. We are told our response to the gospel here before we are given the gospel itself. The people of God are called to great joy; we are called to shout (v. 9). In this passage we find echoes of Gen. 49:8-12 and Psalm 72:8. In turn this passage is picked up in John 12:15 and Matthew 21:5. In both these passages, Zechariah is quoted along with Ps. 118:26. The passage is undeniably Messianic. The King comes — Christ is this king, and rules according to the principles of His kingdom. He is just and He has salvation. He rides on a lowly donkey, and this exhibits His humility (v. 9). He provides the basis of beating swords to plowshares — the king on a donkey cuts off the chariot and war horse. He breaks the battle bow; He speaks peace to the nations (v. 10). Humility rules; His dominion is not less secure because of how it arrived.

This glory will extend from the river to the ends of the earth. The prophet Zechariah is clearly referring to the psalm written with regard to Solomon. Zechariah plainly takes the glorious reign of Solomon to be typical of the reign of Christ. And consider some aspects of that reign. He delivers the needy — in verse 12, the true king is one who delivers from oppression, not one who oppresses. All nations are blessed — the Abrahamic promise comes to fulfillment as well (v. 17). And last, there is glory and more glory. As a result of God’s goodness to our world, we consequently praise the name of God, and our desire is that the entire earth be filled with His glory (v. 19).

The glory of the New Covenant is of course seen in its nature, but in the prophecies of Scripture we also see that glory in its promised extent — from the river to the ends of the earth, from the rising of the sun to the going down of the same, the name of the Lord will be praised. In this passage of Zechariah, we find one such wonderful prediction.

Recall that in the 7th chapter, the men from Bethel had asked about continuing their appointed fasts. Zechariah replied that they were not truly fasting before the Lord. Their fasting was to be measured by their feasting. Nonetheless, God’s favor had returned to Israel, and He promises to bring them back to a spirit of true feasting — feasting in the midst of plenty and in the midst of holiness.

Recall that the mystery Paul speaks of in Ephesians is that the Gentiles were to be included, the middle wall of partition broken down. Here is one place where we see the Old Testament predicting this. Recall also that the Lord established the cup of the New Covenant in the institution of the Lord’s Supper. But that New Covenant is with the house of Israel and with the house of Judah. This means that Gentiles have been adopted into Israel.

The comfort of God’s promises is hard to miss. First, note God’s desire to bless — just as God was determined to punish their fathers for their sin, so He has also determined to do good to the house of Judah (vv. 14-15). Therefore, do not fear. Second, He promises a blessed return. God always works in a way consistent with His nature. If He returns to bless, He returns to bless in holiness. He sums up the law, which is always the law of love.

Speak the truth to your neighbor (v. 16); give true, just, and peaceful judgments in your gates (v. 16); do not nurture malice in your heart toward your neighbor (v. 17); do not love a false oath (v. 17). God hates all such things, and do not fall for the popular smiley-face theology which says that this is all God does. God’s wrath abides on sinners (Dt. 9:7; Ps. 78:31; Rom. 1:18), and the Bible teaches that God hates sinners (Eph. 2:3; Ps. 5:5; 11:5).

Next we learn that there were four fasts (v. 19). The fourth month is when Jerusalem was captured (Jer. 52:6-7), the fifth month is when the Temple was destroyed (2 Kings 25:8), the seventh month is when Gedaliah was murdered (jer. 41:1-10), and the tenth month is when the siege of Jerusalem had begun (2 Kings 25:1; Jer. 52:4). But here the fasts are turned to feasts. And what is the appropriate response to feasting? The house of Judah should love truth and peace. When righteousness reigns, the godly response is joy, and gladness, and cheerful feasts (v. 19).

This is a glorious evangelism. When the people of God are righteous and the people of God are glad, we see what follows. First, the Gentiles come — the inhabitants of one city decide they will approach the Lord. They go to another city, and they immediately respond that they will go (v. 20). This will happen in many cities. Mark what it says — many peoples and strong nations (we would say superpowers) will seek the Lord of hosts (v. 22), and pray before the Lord.

The momentum will be with the exploding kingdom of God — grabbing someone’s cloak was a sign of importunity. Let me go with you. Imagine ten men doing so at once to one man (v. 23). This is what evangelism looks like in the latter days as God establishes His kingdom on the earth. Instead of believers beseeching the unbelievers, God in His graciousness will turn this completely around.

In this section we see a great emphasis placed upon the word of God spoken. A phrase like thus says the Lord of hosts occurs again and again. In these thirteen verses it occurs eight times. God has spoken, and it is the duty of His people to hear Him.

In the previous chapter the Lord had rebuked the people for their pro forma repentance, and He linked their disobedience in times of distress to their disobedience in times of prosperity. But now He turns and gives a word of great consolation and encouragement. This encouragement is given to the Jews in their building of the physical Temple, but finds its final culmination and fulfillment in the New Jerusalem, itself the new temple. Out of His great jealousy for their well-being, God promises to rebuild them and establish them.

We cannot rely on a mere assertion that this has meaning beyond the experience of the Jews in Zechariah’s day. How do we know it applies to us as well? What is the New Testament apostolic teaching? In verse 8 we find the covenant promise: “They shall be My people and I will be their God.” The author of Hebrews applies the promise of a New Covenant with Israel and Judah to the Christian Church. “For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people” (Heb 8:10). We are also explicitly told: “Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days. You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed’” (Acts 3:24-25).

The promises God gives to His people here are words of true comfort. God loves His people — God is zealous for Zion, and with great fervor He will bring deliverance to them (v. 2). God promises to return to Zion, and dwell in the midst of His people (v. 3; cf. Ps. 46:5). This is our security. This is a city of truth. Where God dwells, holiness reigns. Jerusalem is then renowned for her love of truth; the mountain is a holy mountain (v. 3). And signs of cultural prosperity abound. The venerable and elderly shall sit in the streets (v. 4), and the teeming little ones shall play in the streets (v. 5). Seek first the kingdom, and all these things shall be added.

Just because it seems a big thing to us does not mean that God thinks it will be too much (v. 6). God will bring back many from east and west, meaning from everywhere (v. 7). When they have been brought back, God shall reign among them in truth and righteousness (v. 8). So we must stand strong; those who hear the word must be strong (v. 9). Before this time, there was desolation and crime, brought by the hand of God (v. 10). But no longer — God is now bringing His blessing with zeal (v. 11). The earth and sky will once again bring prosperity to the people of God, and they will possess them (v. 12).

These words to Israel and Judah are words to us, their fellow heirs. Where we used to be held in contempt among the nations, God will exhibit His great salvation, and we will be a blessing (v. 13). The response must be confidence and not fear. The response must be that we strengthen our hands for the work. Let your hands be strong, precisely because we are weak and the Lord is strong.

As mentioned in the last installment, we have finished the first section of the book of Zechariah. Two great oracles occupy the latter half of the book. The first is contained in chapters 9-11, and the second is in chapters 12-14. But before we come to these oracles, we need to cover the didactic portion of the book, not yet mentioned. These are found in chapters 7-8.

Interpreters differ on whether the exiles in Babylon sent emissaries to the house of the Lord, or whether the house of the Lord (Bethel) sent emissaries to Jerusalem. Bethel was a city about twelve miles north of Jerusalem, and had been settled in the return from Exile (Ez. 2:28; Neh. 7:32; 11:31). I prefer this latter option. The question they brought to the priests and prophets was this: now that the Temple is under construction, should they continue to commemorate the desolation of the Temple? For the seventy years, they had been fasting in the fifth month (to remember the burning of the Temple — Jer. 52:12-13) and in the seventh month (to remember the killing of Gedaliah — 2 Kings 25:25-26). In chapter eight we discover that they observed two other fasts as well. They pose this question, but Zechariah does not answer it immediately (not until 8:18-19). Instead, Zechariah preaches a sermon to all the people of the land.

Zechariah presents a sermon to all the people of the land (v. 4). Their question about the details of fasting provokes a general response on the nature of all true religion, and brings up the issue of the discpline of feasting. Zechariah asks whether they were truly fasting for God (v. 5). But his measuring stick for answering the question is really interesting. When they eat and drink, when they feast, they do so for themselves (v. 6). This means that when they fast, they are also doing so for self-centered reasons — whether self-pity, or self-righteousness, or some other religious foolishness. In other words their fasting was skewed because their feasting was skewed. This is why it is so important for us to remember the words of 1 Cor. 10:31. Whatever we do should be to the glory of God, and this must include our celebrations. This is why God had removed them from the land in the first place.

Learning to celebrate as grateful Christians is one of the great lessons we need to learn, and the more pious a Christian is, the more difficulty he has with such a demand from God. Thus saith the Lord, enjoy yourself, why don’t you?

The prophets had spoken clearly (v. 7). Shouldn’t you have done what they said when you were under God’s blessing, when you were properous? God measures obedience to the first commandment by means of the second commandment, like unto it. How can you say you love God whom you have not seen, when you do not love your brother, whom you have seen (1 John 4:20)? So execute true justice, show mercy and compassion. Do not oppress the vulnerable (vv. 8-10).

But they had adamantine hearts. Despite how plain the word was, the Jews’ fathers had refused to listen. They refused to take the yoke of the law on their shoulders, and they had made their ears heavy. They made their hearts like the hardest stone, and so God brought His wrath upon them (vv. 11-12). Just as He sent His word, and they refused to hear it, so also they would cry out in their distress, and God would be deaf to them (v. 13). God threw them into exile far away with the violence of a whirlwind (v. 14). Thus God in His wrath made the pleasant land desolate. We greatly err in our thinking about the wrath of God. “And it shall be, that just as the Lord rejoiced over you to do you good and multiply you, so the Lord will rejoice over you to destroy you and bring you to nothing; and you shall be plucked from off the land which you go to possess” (Dt. 28:63).

What then is the lesson? Those who refuse God’s joy as He pours out blessings — and they refuse it by neglecting gladness and joy themselves — will see God rejoicing over their destruction. If our nation goes down in judgment, we should see behind it a God who delights in His holy wrath. And behind that is His joy in the goodness of His creation. When God’s covenant people fall, it is because they refused to enjoy . . .