Zechariah 8:1-8; 9:9-12. The Promise of a Savior Copyright 2015, John W. (Jack) Carter. All rights reserved. Zechariah 8:1-2a. Again the word of the LORD of hosts came to me, saying, 2 Thus saith the LORD of hosts; There are several instances of the name, Zechariah in the Old Testament. Meaning, Yahweh remembers, the Zechariah of this book is identified as the son of Berechiah, son of Iddo. 1 Our 21 st -century instance upon literal scrutiny often seems to insist the same definitions across multiple millennia and language translations. However, the ancient Hebrew word that is often translated son, can identify one with any number of generations between an individual and the one identified as his son. Often the named patriarch is actually the name of a tribe that descends from that patriarch. This can make the determination of identities in the Old Testament a challenge. The identity of the author of the book of Zechariah is an example of this conundrum. Zechariah is mentioned repeatedly in the book of Ezra as he served as a prophet and priest who played a great part in the rebuilding of the Temple in Jerusalem. Though a variety of genealogies are mentioned in these references, several of these do include the name Iddo in the context of a patriarchal tribe. 2 Consequently, though there are probably a multiple of notable men by the name of Zechariah mentioned in this period of Israelite history, we can note that the author of this text is the Zechariah who worked with Ezra. This places the writing of the prophecy during the restoration of Jerusalem following the Babylonian exile. The occasion of the writing is the rebuilding of the Temple in Jerusalem, started by Zerubbabel and completed with the work of Ezra. Though the Temple has been rebuilt, the city is still laid waste without protecting walls, and sparsely populated. As the Israelites think of their past and observe their present situation, there is little hope for the future. It would seem that the LORD has moved his favor away from Israel to the pagan nations who are experiencing success and peace. People are in need of the truth. They have a genuine need to hear from the LORD concerning His love for them and the purpose that He will work through them. It is to this purpose that Zechariah writes. 1 Zechariah 1:1. 2 Ezra 5:1; 6:14;
Zechariah makes frequent use of the prophetic formula, Thus saith the LORD prior to each oracle he states. 3 This formula serves to separate comments that the writer is making from personal knowledge and opinion from those that he believes that are clear and true representations of the Word of God. Similarly, the formula LORD of hosts is a frequent prophetic formula. 4 The hosts can be understood as a reference to the armies of the LORD, an allusion to His great power and majesty. The army of the LORD is one that cannot be defeated, placing Him in a position of power far beyond any circumstance to which the epithet is applied. It is useful to note that that army is described in the Revelation of John as the white-robed population of all faithful believers, the New Jerusalem. 5 None of these is armed with physical weapons. Instead, their leader, Jesus Christ, is armed with the Truth. Zechariah s continual reference to the LORD of Hosts is a reminder that it is this eternal LORD, the Messiah, to whom he is referring, and the Hosts are those redeemed souls from all ages. Together, these two formulas point to the inviolable truth of the statement to follow. Zechariah 8:2b. I was jealous for Zion with great jealousy, and I was jealous for her with great fury. If there is any doubt in the minds of the Judeans that the LORD has abandoned or disregarded Israel, Zechariah puts those doubts to rest. The LORD s love for Israel is true, and has never changed. The history of the nation is replete with instances where the children of God, had good reason to think that God had abandoned them. However, the Truth is that Israel abandoned God, and because of His love for Israel He worked for her preservation, not her destruction. The Hebrew word that is translated, jealous refers to God s special, zealous, love and purpose for Israel that cannot and will not be transferred to anyone or anything else. Consequently, God continues to work with the children of Abraham to bring His ultimate purpose to fruition. Prior to the coming of the Messiah, there would be no nation like Israel. No other nation contained the remnant of people who were faithful to God, a remnant through which the Messiah would come. God promised Abraham that he would be the father of a mighty nation, and through that nation the entire world would be blessed. That blessing is found in the work of the Messiah. 3 Of the 417 repetitions of this formula, Zechariah makes use of eighteen. 4 217 occurrences. 5 Revelation 19:14-16.
The word also implies a single means for the salvation from sin that the LORD offers: faith in Him alone. Salvation is not found in any other. Israel s sin was to turn away from faith in God and give authority to the mythical gods of their pagan neighbors. Zechariah 8:3. Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain. Ancient near-eastern religious traditions held that their gods were unique and local to their own communities. The reason for this is simple: each people group, knowing that there is a God, fulfilled their need for defining a deity by creating their own mythical gods, similar in form and function to the superheroes in today s comic movies. Since each community created its own sets of mythical stories, those gods were territorial. The people of Israel, so immersed in this culture, also tended to think of the LORD as a local deity. The prophet Jonah demonstrated this when he attempted to flee from the LORD by leaving Judah. From the Exodus event, the Israelites were given a sign of the LORD s presence in the Pillar of Fire and Cloud that remained over the Tabernacle, descending on the Day of Atonement to consume the annual sacrifice. The word, Tabernacle is synonymous with dwelling or abiding. This led to the general belief that God was abiding in the Tabernacle, or stated another way, the Temple is the House of God. With the destruction of the Temple, many of the Israelites would have held that God had left them. With the remnant returned to the city of Jerusalem and the Temple building rebuilt, the people are in great need to know that the LORD is still with them. The statement I am returned denotes that the LORD is there now. The LORD is present anywhere there are people who have faith in God. 6 Today we understand that the church is the body of believers, not the building in which they meet. To the ancients, it was easier to believe that the LORD was present in the Temple that is in Jerusalem. God has a plan for the future of Jerusalem, one that may be difficult for its current community to comprehend. Zechariah s is the only prophecy that refers to the future Jerusalem by the name, City of Truth. A city is a community. There is coming a time when Jerusalem will be characterized as a community of truth, one with no mixture of falsehood or deceit. It may be quite evident that this prophecy has not yet come to pass, but the Revelation of John does describe a 6 Matthew 18:20.
future New Jerusalem that is formed from the redeemed of all ages, and the nature of that community is a complete fulfilment of this prophecy. The mountain of the LORD of Hosts is a similar prophecy. Ancient near-eastern cultures often considered mountains to be holy places since their conception of God is one who is above and mountains provide access to the higher altitudes. Note that it was on a mountain that Moses received the Ten Commandments. 7 When the Judeans observe the hill upon which the Temple is built, a hill named Zion, they do not see much that is holy about it. To them, without the presence of God that had been evident for so many years through the Pillar of Fire and Cloud, it just looked like a building that has been erected from the rubble of the city. However, the LORD makes it quite clear that there is coming a time when Zion will again be a holy place. Zechariah 8:4-5. Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. 5 And the streets of the city shall be full of boys and girls playing in the streets thereof. We may consider the evidence of a successful city to be found in its bustling commerce, the construction of new buildings, and the presence of a few wellknown big-box stores. However, the ancients had a more practical way of looking at their communities. Zechariah characterizes the future Jerusalem by describing two groups in its constituency. First, a time is coming when old men and old women will be seen in the streets going about their business in a normal fashion without fear of attack. Second, the streets will be filled with children at play. Of all the population in the city, these are the two most vulnerable constituencies in any community, and their presence in the streets of the city indicate that the community is now at peace. The people are secure in their safety, and have no worry of any attack from any outside source. We might argue that from the time Jerusalem was first populated by Israel up to and including modern Israel, this city-wide security has never been realized. The city of Jerusalem has never been at this level of peace and security. Yet, Zechariah sees this day coming. Zechariah 8:6. Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the LORD of hosts. 7 Exodus, Chapter 19.
It is not uncommon for us to find the work and plans of the LORD to be quite unbelievable. Zechariah is describing a Jerusalem that they had never known, and considering their current state, there is no hope for such security in the future. No Israelite who is alive has experienced even a moment of this form of security. The walls of the city are still destroyed, and the city is still a pile of rubble. The people could only consider such a dramatic change to require a miracle from God. The scriptures describe many events that can only be described as miraculous when measured by our limited sensibilities. A literal interpretation of this statement might be, Just because you think it is impossible, should I think it is impossible? Where much of God s plan seems impossible, we are reminded that with God, nothing is impossible. 8 Zechariah 8:7-8. Thus saith the LORD of hosts; Behold, I will save my people from the east country, and from the west country; 8 And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. At this point in history, the city of Jerusalem is sparsely populated, if populated at all. The Israelites have been scattered following the destruction of the northern nation of Israel about 200 years earlier, and by the destruction of Judah about 70 years earlier. The core of Israelites who have returned from Babylon are a small, yet faithful, remnant that the LORD protected during the scattering of the nation. Zechariah s prophecy includes another seemingly impossible promise: to gather to Himself a New Israel, a New Jerusalem that will include people from all around the world. Israel will have an opportunity to return to God. A second part of this miracle is as unbelievable as the first: the gathered nation will abide with the LORD in truth and righteousness. In order for any community to exist in truth and righteousness, there can be no evidence of falsehood or sin. How can any community of people be formed where there is no more sin? Zechariah understands that this change is coming, and will take place under the leadership of a new order of Lordship. After generations of experience that proves to all people that salvation cannot be attained by keeping the law, a Messiah is coming who will bring Israel back to God. Not only does Zechariah know that the Messiah is coming, he is given knowledge of what His coming will look like so that He will be recognized by those who earnestly seek him. 9 8 Matthew 19:26. 9 Hebrews 11:6.
Zechariah 9:9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Another problem facing this newly settled Israelite community is the lack of a leader. They are generationally and historically bound to a world view that requires a single leader, a king who will lead them in freedom from their enemies. Certainly, Zerubbabel and Ezra led them in the rebuilding of the Temple. Nehemiah would soon lead them in the rebuilding of the walls, the buildings, and the infrastructure of the City of Jerusalem. Still, neither of these is a King. Currently, the King over the region is Artaxerxes of Persia. There is simply no form of infrastructure in place for Israel to have any hope of returning as an independent nation under the authority of their own king. Their entire view is formed by an expectation of a military king. Consequently, Zechariah describes their coming King in quite a different manner. Rather than coming to Jerusalem as a conquering king, the King who is coming will arrive in humility, having conquered no nations, and rather than ride on a horse as would be done by a military king, this King is riding, not even on a donkey, but a foal of a donkey, the most humble means possible. The fulfillment of this prophecy took place when Jesus came into Jerusalem from Bethany accompanied by the risen Lazarus, his family, and Jesus disciples. Though He entered the city to shouts of celebration by the people, He did so, not as a conquering king, but as a preacher, riding the foal of a donkey. 10 Zechariah describes the coming Messiah as one who will bring salvation. What does Israel need to be saved from? Their national identity is founded on salvation as the LORD brought them out of Egypt, saving them as a nation from bondage. Israel has returned to bondage, but this time their bondage is to the consequences of their own sin: their rebellion against God. It is from this bondage that Israel is truly in need. It is from this bondage that the entire world is truly in need. Zechariah 9:10. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. Zechariah then describes the Messiah in three ways, each one seemingly impossible. 10 Matthew 21:5, ff.
The nature of this kingdom is unbelievable: Driving home an important description of the Messiah, Zechariah notes that this King will not come with horses and chariots. Furthermore, his work will be to do away with the horses and chariots of military conquest. This New Jerusalem will not be formed out of war, but out of peace. The population of this kingdom is unbelievable: This new King will speak peace unto the heathen. God s plan has always been to bring people to Himself, without distinction as to whether they were Judean or Gentiles. God s purpose in Israel was to reveal Himself to the world through them, not to embrace them as His only human community. To the Judeans of Zechariah s day, it was unthinkable to speak peace to the Gentiles who, through their entire experience as a nation, served only as their enemies. Third, the scope of His Kingdom is unbelievable: The realm of this King will include the entire world. This New Jerusalem will not be limited to their city and its Temple, but will extend to the ends of the earth. The implication of Zechariah s prophecy is simple: all of the world will be subject to this new King, a king of peace. Zechariah 9:11. As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. The phase blood of the covenant appears in only one other Old Testament passage, 11 wherein Moses uses the illustration of the blood of the sacrifice to describe the consummation of the covenant between man and God. However, in this instance, Zechariah states that by virtue of the blood, the prisoners have been set free. The prophet has already alluded to the bondage that is keeping Israel prisoner: the bondage of sin, formed by their rebellion against God: their refusal to place their full faith and trust in Him. It is important to note that the phrase blood of the covenant reappears in the New Testament as Jesus leads the Apostles through the Last Supper when serving the last cup of wine, He stated, This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. 12 By sending forth, the release of the prisoners from this waterless pit 13 is a permanent salvation. The history of Israel is filled with cycles of bondage and 11 Exodus 24:8. 12 Mark 14:24-25. 13 Genesis 37:24; Isaiah 42:7; Jeremiah 38:6.
release as the people kept turning away from God at every opportunity. The work of salvation that will be completed by the Messiah will end this cycle forever. Zechariah 9:12. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. The circumstances of Israel, resulting their separation from the peace and joy that God would intend for them, were a product of their own rebellion against God. Zechariah proclaims at this point an imperative of repentance: turn away from the world after which you are chasing, and turn to the stronghold. The word that is rendered stronghold does not appear anywhere else in the Old Testament. Some, who prefer to translate the word as fortress tend to ascribe the stronghold to the walled city of Jerusalem. However, such a position denies the true vulnerability of this city that has never experienced and never will experience eternal security. The only stronghold that will stand against all enemies is the LORD Himself. This entire passage has served to describe the coming Messiah and culminates with the imperative to turn to Him. The reward for turning to God is to receive a blessing far beyond their imaginings. At a time when there was little reason for hope, Zechariah brings the true reason for hope to Israel. That same reason for hope exists today, with the exception that we have the opportunity to have seen the fulfillment of Zechariah s prophecy concerning the coming Messiah, Jesus Christ. It was Jesus who came to Jerusalem in peace, riding on the foal of a donkey. It was Jesus who shed His blood as an atonement for the sin of all who would place their faith and trust in Him. It was Jesus who, by virtue of being the incarnation of the LORD, YAHWEH was raised from the dead to become the LORD of all. As Zechariah prophesied, the New Jerusalem awaits all who place their faith and trust in God, a community who will exist eternally under the authority of the Messiah, Jesus Christ. There will be no sin in this community, only an eternity of peace and joy. This reward is promised to all who would turn from the wickedness of this perverse world and turn to God in faith. There is no other way to come before God with forgiveness for sin. The cure for ancient Israel was to turn to the LORD. The cure today is the same. The only hope for man is to turn to God in faith. Now is the time.