Prophets, Prophecy and the People of God

Transcription

1 Lesson 16 1 Prophets, Prophecy and the People of God Zechariah "The Lord Remembers" Introduction. I. The man. A. Zechariah was a popular Hebrew name. 1. Twenty-nine men in the Bible bear the name Zechariah. 2. The Zechariah of this study is the prophet who was contemporary with Haggai. a. These two prophets encouraged the remnant of God's people to rebuild the temple in Jerusalem. 3. Zechariah refers to himself as "the prophet" (1:1, 7), the son of Berechiah and grandson of Iddo. a. He was of a priestly family like Jeremiah, and Ezekiel (Jer 1:1; Ezek 1:3). b. Iddo was the chief of one of the priestly families among those who returned to Jerusalem from Babylon (536 BC) under the leadership of Nehemiah (Neh 12:4, 16). II. The date. A. Zechariah dates his work in "the second year of Darius the king" (1:1), which would be 520 BC. 1. The final date given to his visions was "in the fourth year of king Darius" (7:1) which would be 518 BC. III. The book. A. Zechariah may be thought as a sequel to Haggai. 1. When Haggai and Zechariah are compared: a. Some who returned from Babylon were very dedicated to the Lord.

2 Lesson 16 2 b. Others had a serious lack of total commitment. 2. Haggai motivated the dedicated ones to immediately begin work on the temple. 3. Zechariah called upon the second group to repent and join in the work. B. Zechariah is similar to Ezekiel, Daniel, and Revelation in being the four books of the Bible that are apocalyptic in nature. 1. This means much of the message is written in symbolic or figurative language. 2. The book of Zechariah is also highly Messianic in nature. a. Many compare this book to Isaiah because these two prophets gave the most specific forecasts of the coming Messiah. IV. Historical background. A. The historical setting for this work is during the return of the exiles from Babylonian captivity. 1. See: Ezra 1-6. Outline of Zechariah. I. Introduction (1:1-6). A. Zachariah spoke the word of the Lord (1:1-4). 1. This occurred two months after Haggai began exhorting the remnant to complete the temple (cf. Hag 1:1) 2. Zechariah called the people to repent by pointing back to their forefathers who lived in exile. a. The Lord had been angry with them, saying, "Return to Me and I will return to you." b. The Lord commanded them to repent but they would not. B. Zechariah reminded the people of the hardships that came upon them in the past (1:5-6). 1. He cautioned them against making the same mistake concerning the word of the Lord as their forefathers had.

3 Lesson He asked two questions: "Your fathers, where are they? And the prophets, do they live forever?" a. Their forefathers had been given an opportunity to heed the word of the prophets, but they refused. (1). That opportunity ended with the death of their disobedient fathers, and with the death of the prophets. (2). God's words and statutes had "overtaken" (caught up with) their wicked and disobedient fathers. 3. The "Lord of Hosts" was a designation that signified the sovereign power and universal dominion of God. a. Whenever He spoke through the prophets His word came to pass. b. Therefore, their fathers had no choice but to admit the Lord had dealt with them according to their ways and deeds just as He promised through His prophets. c. Through a new generation of prophets, the same God is saying through the same word to repent and return do what their fathers had failed to do. d. God does not change. II. Eight visions and their interpretation (1:7 6:8) 1 A. The rider and horsemen among the myrtle trees (1:7-17) Zechariah had a series of eight visions five months after the work on the temple resumed (1:7; cf. Hag 1:15), and two months after Haggai's last speech (cf. Hag 2:10, 20). 2. Zechariah saw a rider on a red horse among the myrtle trees; other riders were present also (1:8-11). 1 Visions differ from dreams in that dreams appear while the individual is asleep, whereas visions appeared to the sight during one's waking hours. 2 The point of this vision is to assure them the temple will be rebuilt.

4 Lesson 16 4 a. Throughout the scriptures Jehovah is represented by His angel, often called "the angel of Jehovah" (cf. Gen 22:11, 15-17). (1). He is called the "prince of the host of Jehovah" (Josh 5:14), and "the angel of His (Jehovah's) presence" (Isa 63:9). (2). It may be that the chief rider was "the angel of Jehovah." b. When Zechariah asked the meaning of the vision, the angel explained the Lord sent them to "walk to and fro throughout the earth." (1). They answered the angel "all the earth is resting quietly." (a). However, an earth resting quietly was not what Haggai prophesied (Hag 2:6-8). (b). Jehovah promised to "shake heaven and earth" but when? (2). The distressed remnant of Israel looked to the Lord to act. 3. The angel asked God "How long?" (1:12-14). a. How long before their misery ends? (1). How long before the Lord will show compassion on Jerusalem and Judah? b. Even though He brought the punishment they deserved, He also promised to restore Israel after seventy years (cf. Jer 25:11-12; 29:10). (1). However, there are two periods of seventy years associated with Judah's captivity. (a). The seventy years of bondage, beginning with the year Nebuchadnezzar took Judah (606/605 BC), to the fall of Babylon to Cyrus (536 BC). (b). The seventy years from the destruction of the temple by the Babylonians (586 BC), to the completion of the new temple in Jerusalem (516 BC). (2). That latter period of seventy years was almost completed. c. The answer to the question "how long" confirmed God's love for His people. (1). Zechariah was assured the Lord was still "zealous for Jerusalem." (a). The term "zealous" ("jealous") implied divine love.

5 Lesson 16 5 (b). The Lord had not forgotten his people He will avenge their plight. 4. The Lord was angry with the nations who were "at ease" (1:15-17). a. They carried their vengeance too far and sought to permanently destroy Israel (cf. Hag 2:21-23; Isa 47:6-9). b. However, the Lord would show His mercy by restoring Jerusalem, rebuilding His house (temple), and through prosperity of the people (cf. Deut 30:1-10; Ezek 36:1-12). (1). His blessings were conditional upon the people's faithfulness to God. (2). Unfortunately, the people did not fulfill their part of the agreement, as indicated by Malachi. (3). Therefore, God could not bless them as He wished (4). But the people of the Lord will be blessed through the coming of the Messiah. c. This prophecy has a duel meaning: (1). Physical Jerusalem would be rebuilt. (2). God shall "again choose Jerusalem" a reference to spiritual Jerusalem (2:1-13). (a). This would be fulfilled through the Messiah. B. Four horns and four craftsmen (1:18-21) Zechariah saw four horns that had scattered Judah, Israel, and Jerusalem (1:18-20). a. The number "four" represents the world: (1). The four corners of the earth (Isa 11:12); the four winds (Jer 49:36; Dan 11:4); the four beasts, which are four kings or kingdoms (Dan 7:2-3). b. The "horn" is frequently used in scripture as a symbol of power or military might (Dan 7:7-8,) or of kings exerting their power (Dan 7:24). c. The horns here represented the hostile powers that had scattered God's people (Judah, Israel and Jerusalem). 3 The point of this vision was to assure them the power of their enemies will be brought down.

6 Lesson Zechariah also saw four craftsmen (1:20). a. They had come to "terrify" the powers, and cast out the "horns of the nations" that had opposed Judah. (1). This vision teaches that God is the Judge of all nations, and none can defeat His purposes. b. The Jews who returned from captivity feared their neighbors who hindered them from rebuilding Jerusalem (cf. Neh 4:7-8; Ezra 4:4-5), but are assured the Lord will not tolerate interference. C. The man with the measuring line (2:1-13) The man with the measuring line was going to measure the length and breadth of Jerusalem (2:1-5). a. A second angel appeared to inform the man that Jerusalem shall be a city without walls and inhabited by a multitude of people. b. The Lord "will be a wall of fire all around her" and will be "the glory in her midst." (1). Walls not only protect, they also confine. c. Is this literal Jerusalem or spiritual Jerusalem (the Lord's church)? (1). Spiritual Jerusalem (the Lord's church) would be as towns without walls because of the great multitudes who dwell there. (2). The Lord "will be a wall of fire all around her" and will be "the glory in her midst" obviously not speaking of literal Jerusalem. d. Spiritual Jerusalem will expand with the Lord's protection. e. Jehovah's concern was not with physical Jerusalem, but with spiritual Jerusalem a future Jerusalem. 2. The exiles who were still in Babylon were exhorted to "flee from the land of the north" (2:6-9). a. Those who remained in Babylon (not just the city but in the whole land of the former empire) had become complacent and were still influenced by idolatry. 4 The point of this vision was to understand God's purpose to rebuild Jerusalem, but also God's long-range plan to build spiritual Jerusalem, which will be unlimited in size (cf. Zech 9:9-10).

7 Lesson 16 7 b. Therefore, those who "dwelled with the daughter of Babylon" were to get up and "escape!" and return to Jehovah's land; because Jehovah's land is where Jehovah is. (1). God will shake His hand against those who previously plundered Jerusalem and Judah. (2). He will defeat their enemy (cf. Hab 2:6-8; Hag 2:6-7). 3. The speaker looks to the Messianic age (2:10-12). a. The Lord will dwell in their midst and "will again choose Jerusalem spiritual Jerusalem. (1). The Jerusalem of 2:4-5 is the Jerusalem of 2: (2). This is the church of the Lord (cf. Heb 12:22-28; Gal 4:26; Rev 21:2, 13). b. Many nations (Gentiles) will be joined to the Lord and become His people (cf. Isa 2:2-4). (1). This occurred as the gospel spread throughout the world (Acts 8). c. A call was given for reverence in the Lord's presence. (1). "Be silent, all flesh before the Lord, for He is aroused from His holy habitation." (2:12). (2). A similar call is found in Habakkuk (Hab 2:20). D. The trial and acquittal of Joshua, the High Priest (3:1-10) Joshua stood before the angel of the Lord while being accused by Satan (3:1-5). a. Joshua represented the entire priesthood; and through them, the whole nation. b. "Filthy garments" are symbolic of the sins of the people Satan accused him of being unfit for service before the Lord (cf. Isa 64:6-7). (1). Satan's accusation against the priesthood (represented by Joshua) was true. 5 The purpose of this vision was to announce the cleansing of the priesthood, so they can properly officiate on behalf of the people, and bring them back to the Lord.

8 Lesson 16 8 (2). They failed to distinguish between the holy and the common, and between the clean and unclean (Ezek 22:26). (3). The priesthood had been responsible for the ignorance of the people (Hos 4:6), and had fed themselves on the sins of the people (Hos 4:8). (4). They taught for hire (insisting on payment before they would teach) (Mic 3:11), c. But Satan misjudged the grace of God; he could not imagine a love that could and would forgive. d. Joshua was given "rich robes" and "a clean turban," symbolic of his sins having been forgiven. 2. The angel admonished Joshua (3:6-7). a. The nation had passed through the fire of trials and now God accepted them as cleansed and acceptable for service as long as they walk in His ways and keep His command. b. The high priest would: (1). Rule and direct God's house. (2). Keep the Lord's house free from pollution. (3). Have access to the Lord on behalf of the people. 3. "My Servant the Branch" (3:8). a. The Messiah (cf. Isa 4:2; 11:1-10; Jer 23:5-6; 33:15-16; Zech 6:12-13). b. Jesus will become the High Priest who will offer His own blood (Heb 2:17-18; 3:1-2; 4:14-16; 5:5-6, 8-11; 6:19-20; 7:26-28; 8:1-2; 9:11-15, 25-28; 10:19-22). 4. "The stone" laid before Joshua (3:9-10). a. Is "the stone" the Messiah Himself (1 Pet 2:4-6), or the kingdom over which He will rule (Dan 2:34, 44)? (1). Jehovah's "Branch" would combine the office of king and priest (Zech 6:12-13). (2). The context suggests the stone is the kingdom of God.

9 Lesson 16 9 b. The number seven is symbolic of completeness or perfection. (1). Therefore, the "seven eyes" represent the completeness, or the perfection of: (a). God's watchful care over His people (2 Chron 16:9; Zech 4:10). (b). His promise to bring forth a kingdom what would never be destroyed (Dan 2:44), and that would endure forever (Dan 7:14) despite the opposition of all powers. c. The kingdom of God being the subject is further verified by the promise, "And I will remove the iniquity of that land in one day." (1). Iniquity will be removed "in one day" (i.e. the day of the Messiah's sacrifice and assumption of His priestly function: Heb 9:11-12; 24-28). d. "In that day" the people of God will invite their neighbors to share in the peace that comes from safety and security (cf. Mic 4:1-5; Isa 2:2-4). E. The golden lampstand and two olive trees (4:1-14) The fifth vision (4:1-3). a. It included a golden lampstand with a bowl on top, pipes that fed the oil to the lamps, and two olive trees that provided the oil. (1). In the temple the lampstand provided the only source of light. (2). It was made of fine gold with seven branches extending from the main shaft, supporting seven lamps (cf. Exo 25:31-40). b. However, the lampstand in Zechariah's vision appears to be different. (1). Different versions suggest each branch of the seven formed the center shaft (a cluster of seven branches that supported seven lamps). (2). The number "seven" (seven pipes and seven lamps) suggests there is an abundance of oil for the lamps; amply supplied by Jehovah. 2. Zechariah asked the meaning of the vision (4:4-7). a. It was a message to encourage Zerubbabel who had grown frustrated that the temple had not been completed. 6 The vision is to assure Zerubbabel that God will enable him to complete the task of rebuilding the temple.

10 Lesson b. God reassured him the temple would be completed, but not by human strength or power, but "by My Spirit" by the divine omnipotence and infinite power of God c. The obstacles before Zerubbabel may have seemed like a mountain, but God would turn them into a plain which can only be accomplished through divine power. d. When the final stone is placed (the "capstone") there will be shouts of "Grace! grace!" because the completion of the temple was made possible by God's grace and favor. 3. Zerubbabel began the temple project (laying the foundation) and he will also finish it (4:8-10). a. This reassured Zerubbabel that he would live to see the temple completed. b. The statement, "Who has despised the day of small things" was a rebuke of those who looked with contempt on the beginning of reconstruction. (1). It was God's purpose to rebuild the temple, and Zerubbabel would complete it. (2). Pessimism and contempt for the temple (those who "despised the day of small things" at the laying of the foundation) will be changed to optimism and joy when they observed the power of God accomplish what He promised. 4. What was the meaning of the two olive trees (4:11-14)? a. Zechariah was told they were "the two anointed ones, who stand by the Lord of the whole earth." b. God ordained (anointed) two offices to lead His people: civil (a king) and religious (a high priest). (1). Zerubbabel, as the governor, was the civil leader. (2). Joshua, as the high priest, was the religious leader. c. These "two anointed ones" are described as those "who stand beside the Lord of the whole earth" they do His bidding and carry out His will

11 Lesson (1). The two offices of a civil leader (governor or king), and religious leader (high priest) would ultimately be united in the Messiah (King and Priest). (2). The angel ended the discussion of this point it would be dealt with later (6:12-14). F. The flying scroll (5:1-4) 7 1. The flying scroll was twenty cubits (c. 30 feet) in length, and ten cubits (c. 15 feet) in width (5:1-2). a. These dimensions were the same as the porch Solomon built at the entrance of the temple (1 Kgs 6:3), and the size of the Holy Place of the tabernacle built by Moses. b. Although there may be some significance to the size of the scroll, no explanation is offered. 2. The curse against stealing was written on one side of the scroll, and the curse of perjury (false witness) on the opposite side (5:3-4). a. While the scroll containing the curses went over the whole earth, the cruse only entered the house of the sinner who is then "expelled." 3. The two sins that contributed to the downfall of Israel (Hos 4:2-3) and Judah (Mic 2:2-3) will be removed from God's people. G. The woman in the basket (5:5-11) 8 1. Zechariah saw a woman sitting in a basket with a cover (disc) made of lead. (5:5-7). a. Some versions use "ephah" rather than basket (an ephah is a unit of measure approximately six to seven gallons). 2. The angel identified the woman: "This is wickedness" (5:8-11). a. Earlier prophets used the symbol of an immoral woman to signify the wickedness of Judah (Isa 1:21), and Israel (Hos 2:5). 7 This vision was to show that the curse of God would be upon those who are dishonest. 8 The vision affirmed that the land will be purged of wickedness.

12 Lesson b. The wickedness symbolized by the woman would include more than stealing and swearing falsely; it symbolized all the wickedness among the people. c. The woman was thrust down in the basked with a lead covering to prevent her escape. d. Two women (with wings like that of a stork) lifted the basket and carried it away to the land of Shinar where a "house" (temple) was built for her. (1). Shinar was the land where Nimrod founded the first world kingdom, out of which other kingdoms were established (Gen 10:8-12). (2). From the time of its establishment, that kingdom stood in rebellion against God and His will. e. Shinar is not to be thought of as a geographical kingdom, but as a symbol of Satan's rule. (1). The vision signifies the complete removal of wickedness from God's land, to a kingdom of this world. (a). There would be complete separation of the two. (2). This vision and the one before indicates God wanted to purge His people of all evil so they would be holy as He is holy (cf. Lev 11:44-45; 2 Cor 6:14-18). H. Four chariots (6:1-8) Zechariah saw four chariots (6:1-3). a. The chariots came from "between two mountains" of bronze (brass). b. Each chariot was drawn by different colored horses (red horses, black horses, white horses, and "dappled" (speckled) horses. (1). Horses of the same colors appear in the vision of John (Revelation). (a). The rider of the red horse in John's vision indicated persecution and bloodshed (Rev 6:4). (2). Black horses are thought to symbolize grief and famine or scarcity as in John's vision (Rev. 6:5-6). 9 This vision shows the earth at peace under the protection and providence of God.

13 Lesson (3). White is a color of victory, as in John's vision, where the rider of the white horse (went out conquering and to conquer" Rev 6:1-2). (4). The pale horse (gray with spotted or variegated colors) of John's vision was strong and powerful, and capable of carrying out the divine mission on which it was sent (in this case divine judgment: "to kill with sword, with hunger, with death, and by the beasts of the earth" Rev 6:8). 2. Zechariah was told, "These are four spirits (winds) of heaven, who go out from their station before the Lord" (6:4-8). a. The four spirits (winds) of Zechariah's vision symbolize messengers (angels) who serve God by exercising His sovereign control over the earth. b. These messengers (various colored horses and their chariots) went in opposite directions to "walk to and fro throughout the earth." c. The Lord also said, "those who go toward the north country have given rest to My Spirit in the north country." (1). The Lord's Spirit was given rest by avenging and vindicating the Lord's righteousness through judgment and destruction which also happened to Jerusalem (cf. Ezek 16:40-43) I. The high priest was crowned (6:9-15) Zechariah was told to go to three men who come from Babylon (Heldia, Tobijah, and Jedaiah), and take "the gift" from the captives (6:9-11). a. The "gift" was gold and silver needed to make a crown. b. The crown was placed on the head of Joshua, the high priest. 2. This was symbolic of the coronation of the Messiah who would be both priest and king (6:12). a. Joshua the high priest could not be anointed king because he was not of the lineage of David. b. But "the Branch" will be qualified to serve as both priest and king. 10 This crowning of the high priest symbolizes the coronation of the Messiah.

14 Lesson (1). The "Branch" is a term that refers to the Messiah as the promised seed of David (cf. 3:8; Isa 4:2; 11:1-10; Jer 23:5-6; 33:15-16). 3. "He shall build the temple of the Lord" (6:13). a. Since the temple in Jerusalem was already under construction (under the oversight of Zerubbabel), this referred to the spiritual temple the Lord's church (cf. Eph 2:19-22; 1 Pet 2:4-5). 4. The "Branch" shall also "bear the glory" and "sit and rule on His throne" (King). a. The Christ would rule from the "everlasting" throne of David (cf. 2 Sam 7:12-16). b. Jesus Christ was crowned "King of kings" (Rev 17:14) when He ascended into heave to sit at the right hand of God (cf. Acts 2:32-36; Eph 1:20-23). c. Jesus Christ now rules upon the throne of David which is the throne of the Lord (cf. 1 Kgs 2:12; 1 Chron 29:23). (1). Millennialists deny the fulfillment of this prophecy, saying Jesus is not presently ruling from heaven as both priest and king. (2). They claim His reign as a priest and king must be on earth for 1,000 years. 5. The "Branch" shall also "be a priest on His throne." a. The scriptures affirm Jesus is presently our high priest (cf. Heb 5:1-11; 7:1-17, 25; 8:4). (1). If Christ is our high priest, He must also be our king (Zech 6:12-13). b. The scriptures also affirm Jesus is presently our king, reigning at the right hand of God over His spiritual kingdom (cf. Heb 8:1-2; Psa 110; Acts 2:30-36; Eph 1:20-23; Col 1:13-14; John 18:36-38). 6. "The counsel of peace shall be between them both." a. As both priest and king, the Messiah will be able to provide perfect peace for His people (cf. Isa 2:4; 9:6-7; Eph 2:14-18). b. As priest He provides forgiveness by a perfect sacrifice, and as king He gives counsel through the perfect law.

15 Lesson The crown was placed in the temple as a memorial (6:14-15). a. This vision closed with an important statement about the nature of the spiritual kingdom. (1). The temple will be built not by Jews only, but also by "those from afar" (Gentiles) (cf. Eph 2:17-22). III. The Lord answered questions about mourning the fall of Jerusalem (7:1-8:23). A. Should they continue to fast (7:1-6)? 1. This was the last message from the Lord to Zechariah, coming almost two years after he received the night visions (cf. 1:7; 7:1-3). a. The fourth year of Darius would be 518 BC. b. The people sent certain men to Jerusalem to ask the priests and prophets if they should weep on the fifth month and continue to fast as in the past. (1). The "fifth month" was the time when the temple was destroyed just over seventy years earlier (2 Kgs 25:8-10; Jer 52:12-16). c. Now that the temple will be rebuilt should they continue to weep and fast? 2. The answer (7:4-5). a. They were not expecting their question to be answered with a question. b. Through Zechariah, the Lord asked the people and the priests, "When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me for Me?" (1). The Lord had authorized only one day of fasting in the law, the Day of Atonement which was to be kept on the tenth day of the seventh month (Lev 23:27). (a). However, the fast they had been keeping was not the Day of Atonement it was in commemoration of the death of Gedaliah, the governor appointed by Nebuchadnezzar (Jer 41:1-3). (b). Other feasts kept by the Jews were in the fourth month, when Nebuchadnezzar had breached the walls of Jerusalem (Jer 52:6-7).

16 Lesson (c). Another fast in the tenth month commemorated when the siege of the city of Jerusalem began (2 Kgs 25:1-3; Jer 52:4-7; cf. Zech 8:18-19) c. The question was simple: was their worship (mourning and fasting) to serve the Lord, or serve their own interests? d. The answer was obvious: their fasts had grown out of their own self-pity rather than from an awareness of sin. 3. Those fasts had not been authorized by the Lord (7:6). a. Since the Lord had not authorized them, they were of human origin and not given by divine authority. b. They needed to learn and obey the word of the Lord not invent fasts for themselves that were not given by divine directive. B. They should have obeyed the words of the former prophets (7:7-14). 1. The implication: a. If they had obeyed the words of the prophets when Jerusalem and the land was still inhabited (before the exile), Jerusalem would not have been destroyed (7:7). 2. Rather than devise holy days and fasts not authorized by the Lord, they should have obeyed the most basic commandments given by prophets before the exile (7:8-10): a. All that Jehovah required then, He also requires now neither the Lord nor His word has changed. (1). Justice (Jer 7:5; Ezek 18:8-9; Mic 6:8). (2). Mercy, compassion (Hos 6:6; Mic 6:8). (3). Never oppress the widow, the fatherless, the sojourner, the poor (Jer 7:6-7). (4). Never devise evil in your heart against a brother (Isa 32:7; Mic 2:1). 3. Their father's hard hearts (7:11-12). a. Their fathers had refused to heed the Lord, and stopped their ears from the message of the prophets (cf. Ezek 2:3-4; 3:7-8). b. Their hearts were "like flint."

17 Lesson c. Therefore, the wrath of God ("great wrath") came upon them. 4. Their punishment was just (7:13-14). a. Since they would not hear the Lord, He refused to hear them in time of calamity (Isa 1:15-16; Ezek 8:18). b. As a result, the Lord scattered them, and the land became desolate. (1). The lesson they should have learned was to heed the warnings and exhortations of the prophets rather than please themselves with manmade ceremonies that were merely an outward show of piety. C. Jerusalem would be restored (8:1-23). 1. Sixteen times in this chapter Zechariah affirms the words he speaks are from the Lord (8:1-2). a. God is zealous for Zion with a great zeal. b. He will abundantly provide for them "the apple of His eye" (cf. 2:8; Exo 20:5; Nah 1:7). 2. Jerusalem had been destroyed because of iniquity (8:3-5). a. The Lord had departed from the city because of its wickedness (Ezek 11:23). (1). When the Lord departs from a city or nation, He removes His divine protection and leaves them vulnerable an easy target for their enemies. b. However, the Lord would return to Jerusalem (the City of Truth), and dwell in its midst. c. Zechariah portrayed a city of peace and safety, and scenes of a content home life. 3. A dual application of the prophecy (8:6-8). a. A literal fulfillment in the return of the remnant, and a spiritual application through spiritual Jerusalem of the Messianic era. (1). New Jerusalem is a "city of truth" and the "mountain of the Lord" (8:3; cf. Isa 2:2-3). (2). It is filled with people from the "east" and the "west," signifying the entire world (8:7; cf. Isa 11:9-12; Rom 15:7-13).

18 Lesson (3). God's people dwell in its midst (8:8; cf. 2 Cor 6:16; Heb 12:22-24). b. The remnant (8:6, 12): (1). A remnant returned from captivity (cf. Ezra 9:13-15; Neh 1:3, 8-10; Hag I:12, 14; 2:2). (2). A spiritual remnant is also described. (a). Paul quoted Isaiah twice and applied the prophecies to the Lord's church (compare Isa 10:22 with Rom 9:27-28, and compare Isa 1:9 with Rom 9:29). (b). The second and only gathering of the spiritual remnant of God's people (Christians) will be at the second coming of Christ (cf. 1 Cor 15:23-24; 1 Thess 4:13-18). (c). Millennialists try to make this gathering the return of Jews to literal Palestine. 4. The prophet urged the completion of the temple (8:9-10). a. Two years had passed since Haggai and Zechariah persuaded the people to begin the task of rebuilding (cf. Hag 1:14-15; Zech 7:1). b. Prior to that time there had been no prosperity in the land because they had allowed the house of God to lie in waste (cf. Hag 1:6-11; 2:15-19) 5. The Lord promised He would not treat the remnant as He had their forefathers (8:11-13). a. The Lord will bless the remnant by restoring their prosperity. b. These blessings would be the result of their willingness to hear the prophets (Hag 2:19). c. Judah and Israel had once been a curse among the nations, but will now be saved and become a blessing (Mic 5:7). 6. God had previously kept His promises to punish their forefathers, but now promised to do good (8:14-17). a. When their forefathers provoked God to wrath, he punished them without pity. b. Now the Lord urged the remnant to not fear He will do good.

19 Lesson c. However, the people are commanded to follow the ways of the Lord in truth, and justice toward others. 7. The fasts they kept were in memory of events leading up to the destruction of Jerusalem by Nebuchadnezzar (8:18-19; see comments: 7:4-5, 6, 7-14). a. Although the Lord had not authorized those fasts, He would allow them to continue on one condition. (1). The mourning and self-pity with which those four fasts had been observed must be turned into joy and gladness. (2). The reason for joy is because they had been delivered from captivity. 8. The effect of their joy and gladness (8:20-23). a. Their rejoicing of deliverance will be fulfilled in the deliverance provided by the Messiah. b. Symbolically, "ten" (i.e. "ten men") indicates a full or complete number, or a large number (cf. Num 14:22; Neh 4:12; Dan 1:20; Rev 2:10). (1). The Jews, once a curse and a byword (despised by all), will be sought after as a means of reaching God. (2). People of other nations began to recognize the emptiness and futility of pagan religions and turned to Jehovah either converting to Judaism, or as God-fearing Gentiles. (a). Cornelius and his household are an excellent example (Acts 10-11). (b). Paul found "intelligent" men (Acts 13:6-7), and "devout Greeks" and "chief women" who attended the synagogue (Acts 17:4). (3). All these worshippers of Jehovah had hearts prepared to receive the truth of the gospel. People ("all the languages") of many nations will seek the Lord (Jesus Christ) and find salvation (cf. Isa 2:2-4; Acts 2:3-11; Rom 9:22-26). IV. The future of Israel and the people of the Lord (9:1 14:21). A. The judgment and destruction of Israel's enemies (9:1-8). 1. The burden (oracle) of the Lord (9:1).

20 Lesson a. God will judge the nations that had been neighbors to Israel. (1). The eyes of all men, including Israel, are upon Jehovah. (2). They are about to witness the Lord's avenging judgement. 2. The judgment of the Lord will come upon the following (9:2-7): a. Hadrach (a region of Syria that symbolized the entire land and its capital Damascus). b. Tyre and Sidon the chief cities of the Phoenicians (9:2-4). (1). They had been rich and powerful, but pride led to their downfall. (2). Tyre had demonstrated her wisdom in building a stronghold on an island about a half-mile offshore. (3). Phoenician ships were of the finest construction and sailed the seas bringing great wealth due to their wisdom in commerce and trade. (a). Nebuchadnezzar tried to destroy the island fortress of Tyre, but failed. (b). Its destruction would be completed by Alexander the Great (fulfillment of both Ezekiel's and Zechariah's prophecies). c. Philistine cities of Ashkelon, Gaza, Ekron, and Ashdod (9:5-7). (1). The fall of Tyre and Sidon caused the people of Askelon and Gaza to be gripped with fear. (2). Ekron will be humiliated by her conqueror. (3). Ashdod will lose its native population, and a "mixed race" (inferior to the Philistines) will inhabit the once proud city. (4). The worship of, and the sacrifices to, Philistine idols will cease ("take away blood out of his mouth, and his abominations from between his teeth"). (5). Under the Messiah, when the gospel is preached to all, they will stand on common ground as a "leader in Judah" and "as a Jebusite" (first inhabitants of Jerusalem). 3. The Lord will protect His people ("My house") while executing His judgment and wrath on the enemies of Israel (9:8).

21 Lesson B. The coming of the Messiah (9:9-17). 1. The Messiah will come: "Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem" (i.e. those who are faithful to the Lord) (9:9). a. The king "is just" and will bring "salvation." b. He will be a king who comes in peace (i.e. "riding upon a donkey, a colt, the foal of a donkey") (1). Kings who came in war rode horses or horse drawn chariots. (2). Kings who came in peace rode on a donkey. c. This was fulfilled by the entry of Jesus into the city of Jerusalem (cf. Matt 21:1-11; Mark 11:1-10; Luke 19:29-38; John 12:12-19). (1). His humble entrance signified the difference between his lowly character from that of others who come in pomp and ceremony. 2. The Messiah will come in peace (9:10; cf. Eph 2:14-17; Rom 5:1-2; 10:15; 2 Cor 13:11). a. He will not lead an armed revolt He will "cut off" the chariot, horse, and battle bow (cf. John 18:36). b. His message will be one of peace. c. His dominion will be "from sea to sea" (worldwide), and "to the ends of the earth." 3. God reaffirmed His covenant with Israel (9:11-15) a. The covenant had been confirmed by blood (Exo 24:8; cf. Matt 26:27-28; Mk 14:24). b. The Messiah would be of the seed of Abraham. c. Therefore, Zechariah urged Jews dispersed throughout the heathen nations to return to Zion ("the stronghold"). d. He assured them that the Lord would bless them, and "the Lord of hosts" would defend them. 4. Salvation will come from the Lord (9:16-17). a. They will shine like jewels in a crown, and be "lifted" like a banner.

22 Lesson (1). Although scattered among the nations, God preserved Israel from extinction so that Abraham's seed (Jesus Christ) could bless all families of the earth with forgiveness and salvation. b. This was fulfilled with the reign of the Messiah over His kingdom (Gen 12:3; Gal 3:26-29). C. The Lord shall redeem His people (10:1-12). 1. Ask the Lord, and receive (10:1-2). a. Their forefathers had asked the pagan gods for blessings of rain and productive crops they had no spiritual shepherd to lead them. b. Zechariah told the remnant they must ask the Lord for these blessings and He will give them. (1). The "latter rain" is critical for the crops prior to harvest. c. The Messianic fulfillment came in the latter years of the Mosaic dispensation, so that the harvest of the Lord would be realized in the longawaited coming of Christ. 2. The Lord's anger against the shepherds (10:3-4). a. The spiritual shepherds of His flock, and the civil leaders (goatherds) failed to protect and guide the flock of Israel. (1). As a result, Israel turned to idolatry. b. Therefore, the Lord will provide a different shepherd. c. From Judah will come: (1). The cornerstone (cf. Eph 2:20). (2). The tent peg (nail) (cf. Isa 22:23-24). (3). The battle bow (cf. Psa 18:34; 46:8-10; Rev 6:2). (4). A ruler (Psa 110; Acts 2:30, 34-36; Heb 1:8; Rev 3:21). 3. The Lord will be with them (10:5-7). a. The people will be able to defend themselves because the Lord will be merciful to them. b. Both the house of Judah (two southern tribes) and the house of Joseph (ten northern tribes of Israel) will return from captivity.

23 Lesson (1). The so-called "ten lost tribes of Israel" is a man-made myth (cf. Jer 30:3; Ezek 37:11, 16-22; Ezra 2:70; 6:17, 21). (2). People from both Judah and Israel returned to rebuild the nation. c. Judah and Israel will be "strengthened," "saved," brought back, be the recipient of God's mercy, and "shall be as though I had not cast them aside." 4. The Lord will "whistle" for them and they will gather to him. (10:8-10) 11 a. They will be called from "far countries" (like Egypt and Assyria) and shall return and live together. b. While this prophecy was literally fulfilled in the return of the Jews from captivity, there is a Messianic application. (1). The gospel of Christ will call peoples of all nations to spiritual Israel (the Lord's kingdom the church). (2). They will be both Jews and Gentiles (cf. Gal 3:26-29; 4:26, 28; Rom 9:24-26). (3). Although the Jews were "cast off" (cf. Hos 1:6-11), they can once again become God's people through faith in Jesus Christ (Hos 2:21-23; 3:5; 1 Pet 2:9-10; Rom 11:23-27). (4). They will increase through spiritual birth rather than natural (cf. John 3:3-5) until "no more room is found for them" (cf. Rev 7:9-10). 5. The Lord promises to deliver His people in time of distress (10:11-12). a. The Lord will bring down their oppressors (symbolized by Assyria and Egypt). b. God's people will live and prosper in His name signifying power, wisdom, and glory, because the Lord is their God. D. Allegories that illustrate the future of Israel (11:1-17). 1. A lamentation (11:1-3). a. The burning of the cedars, oaks, and the forest brought whiling "the pride of the Jordan is in ruins." 11 This is one way a shepherd calls his sheep whistles.

24 Lesson (1). Based on the context of chapters 10-11, it seems the prophet was depicting the complete destruction of the Jewish economy. (a). When the Lord sent His Shepherd (Jesus) to Israel, they rejected Him. (b). Eventually, the Romans were brought against Israel, and all that the Jews took pride in was destroyed burned, "their glory is in ruins." (2). This prophecy pointed to the final judgment upon the political and religious Jewish system in AD Allegory about the rejection of the Good Shepherd by Israel (11:4-14). a. The "flock of the slaughter" symbolized the condition of Israel at the time of Jesus Christ oppressed by rulers (Jewish political and religious leaders) b. The rulers treated the people like sheep to be bought and sold for the slaughter (11:4-6). (1). The wicked rulers had no pity on the flock, but rather thought only of their own positions and prosperity. (2). Although they appeared to be religious, they showed their hypocrisy toward God by rejecting His Son therefore God would have no pity on them. c. Zechariah responded and "fed the flock for slaughter" (11:7). (1). He took two staffs called "Beauty" and "Bonds." (2). Beauty (graciousness, or favor) indicated God's favor upon the flock. (3). Bonds (bands, or binders) indicated unity between Judah and Israel something that had been lacking for a long time. d. Zechariah became disgusted, and "dismissed" three shepherds (11:8-9). (1). Three shepherds may have symbolized three classes: kings, prophets, and priests. (2). They "abhorred" the shepherd-prophet Zechariah (symbolic of the Good Shepherd: John 10:11).

25 Lesson (3). Therefore, he no longer fed them, but left them to reap the consequences of what they had sown (cf. Matt 23:37-39). e. Zechariah cut the staff "beauty" in two signifying God breaking the covenant He made with His people. (11:10-13). (1). The "poor" (perhaps meaning the humble) understood that the termination of the covenant was according to the word of the Lord (cf. Lev 26:14-18). (2). The shepherd (Zechariah) asked: "If it is agreeable to you, give me my wages; and if not, refrain." (a). To show their contempt, "they weighed out for my wages thirty pieces of silver." (3). Jehovah took this as a personal insult, and a willful rejection of Him and His care. (a). Regarding the wages the Lord said, "'Throw it to the potter' that princely (marvelous, or excellent) price they set on me. (Zechariah)." (b). The prophet threw the thirty pieces of silver "into the house of the Lord for the potter" as a symbol of the shepherd's contempt. (c). He would rather receive nothing at all than to be insulted by such a worthless sum. (4). The prophetic nature of this allegory is seen in New Testament passages concerning the contemptuous treatment of Jesus, the Good Shepherd. (a). Judas conspired with the chief priests to betray Jesus for "thirty pieces of silver" (Matt 26:15; 27:9) Matthew 27:9 ascribed this prophecy to Jeremiah instead of Zechariah, when it is clearly a quote from Zechariah. These words do not appear anywhere in Jeremiah. There have been various attempts to explain this alleged discrepancy. One theory says Matthew was referencing Jeremiah 32:6-10 as allegoric parallel between Jeremiah's purchase of land for seventeen shekels of silver as a right of inheritance, and the 30 pieces of silver used to purchase land as if it had been Judah's inheritance. An allegory would suggest a spiritual or symbolic connection between Jeremiah 32:6-10 and Matthew 27:3-9. However, there is little to support that theory. However, one theory seems more plausible. The book of Zechariah was part of a lengthy scroll (book) titled "Book of the Prophets." The first book in that scroll was Jeremiah, followed by Ezekiel, Isaiah and the twelve minor prophets. It has been suggested that Matthew (by use of synecdoche) referred to the entire scroll ("Book of the Prophets") as "Jeremiah." Synecdoche is a figure of speech where a part (i.e. "Jeremiah") is used for a whole (i.e. "Book of the Prophets"), or a whole is used for a part. However, at the present there is no definitive answer to the issue. But believers in the inspiration of the

26 Lesson (b). Thirty pieces of silver is the price for an injured servant (Exo 21:32). f. Zechariah cut the second staff "bonds" in two signifying the dissolution of the "brotherhood" the bond between Judah and Israel (11:14). (1). The Lord had led, fed, and cared for Israel, the sheep of His pasture, only to be rejected and insulted. (a). Therefore, the Lord nor longer sought to hold the nations together as one (a "brotherhood"). (b). The withdrawal of Jehovah's divine blessings and protection left the Judah and Israel helpless against outside forces that would devour them. (2). Ironically, when God sent His Son to the people as "the Good Shepherd" they rejected and killed the Son (cf. Matt 21:33-43; Acts 13:45-47). (3). By rejecting Jesus (the Messiah) the Jews brought upon themselves the curse of being rejected by God. (a). Jeremiah prophesied that Judah would be like a shattered earthen vessel that could never be made whole again (cf. Jer 19:1, 10-11). (b). Records of tribal identities were lost when the Romans destroyed the temple animal sacrifices ceased, and the nation has been in remnants ever since (cf. Deut 28:15, 37, 45-48; 1 Kgs 9:4-9). 3. Allegory of the foolish shepherd (11:15-17). a. Zechariah was told to play the role of a foolish evil shepherd who failed to properly care for the flock. b. The Lord said He would, "raise up a shepherd in the land who will not care for those who are cut off " scriptures reject the theory that the mention of Jeremiah rather than Zechariah was due to a lapse of memory on Matthew's part.

27 Lesson (1). This "shepherd" apparently represented rulers "in the land" who arose in latter times (like Herod, Annas, Caiaphas, etc.), and who would not care for the people, but feed themselves at the expense of the sheep ultimately bringing destruction upon the sheep, causing them to be scattered. c. The "arm" and "right eye" of the shepherd will both fail. (1). The "arm" is a symbol of strength that would normally protect the flock (2). The "right eye" symbolizes vigilance of a shepherd that would normally keep watch over the flock. d. In the days of Jesus, the nation of Israel had no leader who cared for their welfare. (1). The Herod's became powerless puppets of Rome; the chief priest and priests were no longer ordained by God; and prophets had been cut off from inspired revelation. e. After the death, burial and resurrection of Jesus, and the spread of the gospel throughout the Roman world, the nation fell along with its foolish shepherd (the political and religious leaders of the Jews) in AD 70. E. "In that day" spiritual Jerusalem shall be delivered (12:1-9). 1. The prophet reminded anyone who might question the Lord's ability to bring all this to pass that He is the Creator (12:1; cf. Amos 4:13; 5:8; Psa 104:2-6; Isa 40:22; 42:5). 2. "In that day" (12:2-4). a. This expression occurs seventeen times in the last three chapters. (1). It points to the same timeframe as the four earlier references (cf. 2:11; 3:9-10; 9:16; 11:11). (2). Zechariah consistently used this phrase in a Messianic context with Christ as king and priest (Zech 6:12-13), and when the children of God are under a new covenant (Heb 8:6-13). (3). Jerusalem stood for the spiritual city composed of those who were newborn citizens (Heb 12:22-24; Rev 21:2).

28 Lesson b. The prophecies in this chapter predict that all attacks against spiritual Jerusalem (the Lord's church) will leave her unscathed. (1). It is a kingdom that cannot be moved (shaken) (cf. Heb 12:28). (2). Those who have attempted to destroy spiritual Jerusalem failed, and found it to be "cup of drunkenness (trembling)," a "heavy stone," and "confusion" and "madness". (a). The Roman Empire, backed by the power of Satan, could not destroy the kingdom of Christ. (b). The people of God will continue to be victorious in Christ who is "Lord of lords and King of kings" (cf. Rev 17:14). 3. Spiritual Jerusalem shall stand undefeated (12:5-9). a. All her enemies will be brought down. b. The Lord will defend spiritual Jerusalem and her inhabitants they will glorify the Lord, not themselves. c. Even the "feeble among them in that day" will be as strong as David because the Lord will be their source of power. F. "In that day" they will mourn the One they pierced (12:10-13:6). 1. The Lord will "pour on the house of David" (those in spiritual Jerusalem) the "Spirit of grace and supplication" (12:10-14). a. This grace will cause them to look back to the Christ and seek forgiveness that comes only by grace (Rom 2:4; 3:23-26). b. They will "look upon" Him "whom they pierced" and mourn over His suffering and death (Isa 53). (1). This prophecy is quoted in John (John 19:37), and is applied to Christ. c. They will mourn: (1). Like one who mourns the death of his only son, his firstborn. (2). Like the people mourned when king Josiah was mortally wounded in the valley of Megiddo (cf. 2 Chron 35:20-25). d. All families will mourn.

29 Lesson A fountain "for sin and for uncleanness" shall be opened for the house of David and the inhabitants of Jerusalem (13:1). a. Forgiveness of sins was made possible only through the death, burial, and resurrection of Jesus Christ, 3. "In that day" idolatry will perish "out of the land" where Christ rules (13:2). a. The one true church will bow only to the Lordship of Jesus Christ who is head over all things to the church (cf. Eph 1:22-23; Matt 28:18). b. Prophets and unclean spirits will also depart. (1). When the gospel is preached there will no longer be a need for prophets who revealed God's word through inspiration. (2). Unclean spirits will no longer possess men as they once did the power of Christ over evil spirits will be confirmed (cf. Matt 12:25-30; Mark 16:17-20; Jas 4:7; 1 Pet 5:9; 1 John 5:18). 4. It will be easy to recognize false prophets (13:3). a. After the gospel has been revealed there will no longer be a need for "latter-day revelation." b. Therefore, those who claim to have a prophecy from God during those days will be lying (cf. Gal 1:6-9; 1 John 4:1). c. The parents of the false prophet will bear witness against him, pronouncing him worthy of death. 5. False prophets will fool no one (13:4-6). a. They will not deceive anyone by their message or their apparel. b. They will be publicly shamed when exposed as a false prophet. (1). When asked about the "wounds" between their arms (their back), they will be too ashamed to admit it was from punishment instead, they will claim it was an accident at a friend's house. G. "In that day" the people of God will be refined and purified through persecution (13:7-14:21). 1. "Strike the Shepherd, and the sheep will be scattered" (13:7-9). a. Jesus quoted this prophecy and applied it to the scattering of His disciples (Matt 26:31-32; Mark 14:27-28).

30 Lesson (1). This is further proof that the phrase "in that day" refers to the time of Christ and not referring to the end of time (as premillennialists claim). b. After the death and resurrection of Jesus the disciples were greatly persecuted, and the number of disciples diminished (Matt 24:9-13, 21-22). c. However, those who remained faithful were refined "as silver is refined," and purified "as gold is tested" (cf. 1 Pet 1:6-7). (1). Their momentary suffering would not compare to the eternal rewards for God's people (cf. 2 Cor 4:16-18). d. Those who withstood the test depended on the strength of the Lord, and their unyielding conviction that Jesus was the Christ. (1). They are the ones whom the Messiah said, "will call on My name" and will be "My people." (2). They will also be the ones who claim, "The Lord is my God." 2. Jerusalem will be tested by its enemies (14:1-2). a. Just as the city of Jerusalem was besieged, the same will happen to spiritual Jerusalem (the Lord's church; His people). (1). They will be victimized, and many killed. (2). And some will fall away. b. But despite persecution, a remnant will always stand (cf. Heb 12:28) they will remain unshaken. (1). Daniel prophesied of "war with the saints" (Dan 7:21). (2). His message coincides with the message of Revelation. 3. The Lord will fight on behalf of His people (14:3-5). a. The Lord standing on the Mount of Olives is not to be taken literally. b. Rather, this symbolically portrays the security and protection given to the Lord's people through Jesus Christ. (1). The Lord will provide an escape for His people through divine protection; through the end of persecution; or through those who are faithful till death (Rev 2:10). (2). Other than a reference to the earthquake by Amos (Amos 1:1), and the one here, the scriptures do not provide any detail.