2nd Sunday After Epiphany 2019

January 20, 2019

Zechariah 8: 1-8, 21-23

“Rebuild”

The city of Jerusalem is frequently in the news these days, and people often ask, “What is the future of this ancient city? Can the Jews regain control of all of Jerusalem? Will it be sacked again?” The answers to these and many more questions are found in the Book of Zechariah. The city of Jerusalem is mentioned forty-two times in this book. In chapter one, God makes it clear that He is in control of the destiny of the city: “I will have mercy. I am jealous for Jerusalem. My house shall be built. The Lord shall yet comfort Zion and shall yet choose Jerusalem.”

Zechariah prophesied at a time when Jerusalem was still in ruins. In 586 the Babylonians had destroyed the city and had taken the people captive to Babylon. 50-years-later, in 536, after the fall of Babylon, Cyrus permitted a remnant of the Jews to return to their land, and in 535 they laid the foundation for the temple. But the work stopped, and it was not for another 15-years that the Jews again began to rebuild God’s house. This was under the preaching of Haggai and Zechariah. But Zechariah did not see a weak nation in a ruined city; he looked down the centuries and saw the future of the city and the coming of Jerusalem’s King, the promised Messiah. Zechariah knew the temple would be rebuilt.

Our Old Testament reading jumps around in the 8th chapter of the Book of Zechariah, who was the 11th of the 12 minor prophets. Interestingly, only chapters 1–8 actually contain the prophecies of Zechariah. Chapters 9–14 are attributed to at least two other, unknown authors. So, biblical scholars refer to a “second” and “third” Zechariah to distinguish between the different authors.

According to dates mentioned in chapters 1–8, Zechariah was active from 520 to 518 BC, just two years. He was a contemporary of the prophet Haggai in the early years of the Persian period and Zechariah shared Haggai’s concern that the Temple of Jerusalem needed to be rebuilt. Unlike Haggai, however, Zechariah thought that the rebuilding of the Temple was the necessary prelude to the “end times” or eschatological age, the arrival of which, he believed, was imminent. Accordingly, Zechariah’s book, and in particular his eight night visions, which are revealed in chapters 1-6, depict the arrival of the eschatological age and the organization of life in the new community, which would follow. Among Zechariah’s visions was one that described four apocalyptic horsemen who foretold God’s revival of Jerusalem after its desolation during the Babylonian Exile. (We see similar horsemen, later, in the Book of Revelation) Other visions announced the rebuilding of the Temple and the entire world’s recognition of Yahweh, Israel’s God.

Zechariah was both a prophet and a priest, and from chapter 2:4 we discover that he was a young man. His name means “Jehovah remembers.” His father’s name, Berechiah, means “Jehovah blesses,” and his grandfather’s name, Iddo, means “His time.” Put them together and you have “Jehovah remembers to bless in His time.”

Scholars believe this book ranks next to Daniel as an OT unveiling of God’s plan for the Jews. The fact that God has chosen Jerusalem in His grace is often mentioned by Zechariah.

As with most Old Testament prophecy, we must distinguish between the near and the distant meanings of what Zechariah says. In one verse he will be describing the fall of Jerusalem under the Romans, and in the next verse he will picture the coming of the Messiah to reign on earth. Zechariah’s favorite name for God is “Lord of Hosts” or the Lord of the armies. He sees the Lord coming to defeat Israel’s enemies and establish Jerusalem in peace and glory. To interpret these magnificent prophecies as referring to the modern church is to rob this book of meaning and power. Certainly, there are spiritual applications for all ages, but the basic interpretation must be for the Jewish nation and Jerusalem.

As I mentioned earlier, this book is divided into three parts. In chapters 1–6, the prophet describes eight visions, all of which summarize the message of the book: Jerusalem shall be delivered, cleansed, and reestablished in peace and prosperity. The section closes with the crowning of Joshua as king-priest, which is certainly a picture of the future Jesus Christ.

Chapters 7–8 are the record of a visit from some Jews to ask about their fasts in commemoration of the fall of Jerusalem. This fast was to take place in the fifth month. There is a question. If Jerusalem is going to be rebuilt, why continue the fast? Zechariah replies that their fasting ought to be from the heart and not from the calendar, and he promises that in the glorified city, their fasts will be turned into feasts.

The final section (9–14) is a description of Jerusalem and God’s victory over the Gentile nations. In 9–11 we have the first “burden,” and in 12–14 the second. Zechariah’s visions even deal with the invasion of Alexander the Great, the time of the Maccabees (Jewish patriots who delivered Israel from bondage for a brief time), and even the fall of Jerusalem under the Romans. Zechariah also leaps to the “latter days” to show us the Battle of Armageddon, the return of Christ to earth, and the establishing of the kingdom.

History tells us that Alexander the Great destroyed many cities, but not Jerusalem. He threatened the city but never carried out his threats. Before the general arrived, the Jewish high priest had a dream which he felt was from God, and in the dream he was told to dress in his robes and meet Alexander outside the city. With him went the priests in their white robes. The scene dazzled Alexander. In fact, he claimed that he too had dreamed of this very scene. Alexander entered Jerusalem peacefully and never harmed the people or the city in any way.

Zechariah underscores how God’s attitude toward His people had changed since the destruction of Jerusalem. “I am zealous for Zion with great zealousness.” If because of the prior disobedience God had engineered the destruction of Judah and the deportation of her citizens, so now He was determined to do whatever was necessary to build up His people.

God, in His anger, had deserted the city of Jerusalem prior to the Babylonian conquest. The restoration of the exiles, the rebuilding of the temple, and the voice of prophecy showed that God had returned to Jerusalem. Now God promises to settle down, abide and remain in Jerusalem.

The coming of God to dwell in Jerusalem would inaugurate a new era. As a result of God’s habitation, Jerusalem from then on would be called by three names. First, since Yahweh is the God who cannot lie, Jerusalem would be known as “the city of truth” or “faithful city” . Those who dwell in that messianic Jerusalem would be especially devoted to truth.

Second, Jerusalem would be called “the mountain of Yahweh of hosts.” The Canaanite pantheon was reputed to assemble on Mt. Zaphon or Mt. Cassius in north Syria. The Greek gods assembled on Mt. Olympus. Yahweh, however, would occupy messianic Zion as his mountain. That spiritual mountain would be exalted above the earth’s mountains—governments, nations, religions—in the coming age of the Messiah.

Third, as the habitation of the Holy One of Israel, Jerusalem would be called “the holy mountain.” The citizens of that spiritual city would be those who had been saved and sanctified, redeemed and cleansed. All within that city, even the most common objects, would be holy to the Lord.

To stress the peace and security of that future (spiritual) Jerusalem—the coming church of Christ—Zechariah paints two-word pictures. First, elderly men and women, each with a staff in his hand by reason of years, would sit in the streets of Jerusalem. They would have no fear of thunderous chariots racing in the streets, throngs of invading armies, or any other danger. Second, the prophet portrays those at the opposite end of the age spectrum playing (literally laughing) in the streets. That holy city would be a happy city, even for the little ones. Where there is peace and security and children can truly enjoy their childhood.

The fifth promise in the ten blessings, is introduced with “Behold!” which points to something unexpected. God promises: “I am about to deliver my people from the land of the east and from the land of the west.” These two directions are symbols of the entire world.

Those who respond to the call of God to leave the world and set their course for spiritual Jerusalem enter into a new covenant relationship with the Lord. “They shall be my people and I shall be their God” is heard in many places in Scripture. This new relationship would be based “in truth and in righteousness.” On the one hand, God would faithfully keep His promises. At the same time those who were rescued out of the world would cling to the Lord in faithful trust and obedience. Such is the status of those who have been translated out of the darkness of this world into the kingdom of His dear Son.

The last three verses of today’s lesson hold a lot of information for us. So, let’s break them down and take a closer look.

The first part of verse 21 says, “Gentiles would seek Yahweh earnestly”. “The inhabitants of one city shall go to another saying, Let us go speedily.” Those who were saved would not be content to enjoy their salvation in solitude. This is the Old Testament way of describing the missionary compulsion of those who have embraced the Lord Jesus.

The second part of verse 21 says, “Gentiles would seek Yahweh reverently. They would come “to pray before Yahweh and to seek Yahweh of hosts.” Zechariah is not merely describing how Gentiles would attend the great pilgrim festivals in Jerusalem. Rather he indicates that they would desire to seek to know the Lord and worship Him in an acceptable manner.

In verse 22 we see how “Gentiles will seek Yahweh in Jerusalem.” For emphasis, several of the previous promises regarding the Gentiles are repeated. We see that not just “peoples”, but many peoples would come. Not just any nations, but strong nations would seek Yahweh. It is one thing when downtrodden people turn to the Lord as a last resort. It is quite another when nations in their strength humble themselves to acknowledge the God of a powerless nation to be supreme. Yet Zechariah foresees the day when earth’s powerful peoples recognize the supreme power of “Yahweh of hosts,” commander of all forces of heaven and earth.

In that day when Gentiles would turn to the Lord in great numbers, Jerusalem would be the center of the worship. The old geographical Jerusalem was but a type of the Jerusalem which is from above. During the 400 years between the Old and New Testaments, some notable Gentiles did become Jewish proselytes. They would bring their sacrifices to the temple in Jerusalem. The reference here, however, is to the antitypical Jerusalem, the spiritual city in which all who embrace the gospel are citizens. So, Zechariah is describing the present age in which Gentiles throughout the world by countless millions have turned to Yahweh of Hosts through His Son Jesus.

“In those days” when the Gentiles in great numbers turn to Yahweh, Jews would occupy a prominent place in the divine scheme of things. We read that “Ten men,” from every language group would seek to come to Yahweh. “Ten” is symbolic of a large indefinite number. Diversity of language would be no barrier to the unity of the faith.

Those concerned Gentiles would “take hold” or literally grasp, seize or grab the robe of a Jew. They would say to the Jew, “We will go with you.” The picture is one of a Jew coming from some far country to celebrate the festivals in Jerusalem. That Jew would have a number of Gentiles clinging round him, asking permission to accompany him on his spiritual journey. Why? “Because we have heard God is with you!” The founder of the Christian faith was of the seed of Abraham. The twelve ambassadors sent forth to preach the gospel throughout the world were Jews by birth. All Christians, however, are true Israelites. Through their evangelistic efforts and joyous lifestyle Gentiles find their way out of the kingdom of darkness and into the kingdom of Christ.

There is much for us to learn by studying the writings if this ancient prophet, Zechariah. God gave him clear vision of much of what was to come. As we can see, his ancient prophesies were spot on when it came to the military conquests of the old world and how Christ would change the way everyone would come to His Kingdom. The accuracy of these predictions gives me comfort when considering both Zechariah and Daniel’s prophesies, which have not yet come to pass. History shows that those things yet unfulfilled are promises we can rely on.

Amen,

Fr. Bill Shepard†

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Fr. Bill Shepard†