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).