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.