Posts Tagged 'Minor Prophets'

Panic Podcast: The Story of the Old Testament, Part 6

Good morning, folks!  Thanks for stopping by today to study the Bible with me.  Lord knows, we need it, don’t we?  In a world falling apart,  God’s Word will hold us together.  We will be looking a some of the prophets today.  Their writings make up a large chunk of the Old Testament, so it’s important to know what they wrote about.  May the Lord bless you as we look to His Word.

 

The Minor Prophets, Part 2

Joel is like a caricature of what most people think the minor prophets are all about. His ministry, like most prophets, took place during a terrible crisis: a locus plague and a drought. It was an extraordinarily bad time for Judah; the food stocks were running low and the outlook was bleak indeed.

In the locust invasion, Joel saw something else: the coming of the fearsome Day of the Lord when the Lord would lead an army against His own people in judgment. It sounds monotonous, but the the biggest problem with Joel’s people was that they were outwardly religious but inwardly far, far from God.

Nobody is sure when the locust plague took place or the drought. There are no references anywhere in Joel’s book to help us pinpoint a date. The fact that it is sandwiched between Hosea and Amos is irrelevant. Yet even with a shroud of mystery around it, Joel is an important piece of writing for modern Christians to take note of. God’s people always face one crisis or another and Joel’s words speak to us as much as they spoke to the people of his generation.

Call on God

The word of the Lord that came to Joel son of Pethuel. (Joel 1:1 | NIV84)

Here’s about all we know concerning Joel. His father’s name was Pethuel, a nice name which means “openheartedness” or “sincerity of God.” And that’s it. But the value in verse 1 are the opening words, “the word of the Lord that came to Joel.” This tells us that Joel’s words – the next three chapters, weren’t his idea, they were God’s. Joel was just a spokesman for the Almighty.

What the locust swarm has left the great locusts have eaten; what the great locusts have left the young locusts have eaten; what the young locusts have left other locusts have eaten. (Joel 1:4 | NIV84)

The locust plague was bad – the worst ever experienced by Israel. These insects came in waves, upon unrelenting waves, leaving nothing in their wake. Joel addressed the elders of the community first because they held positions of responsibility and influence. He challenges them to look at what was going on and compare it with past events, and to recognize that what was happening to them was unprecedented.

While the elders were his main audience, Joel wanted all citizens of the land to think about the plague and devastation and to pass on what they’ve learned to their children. This is important for modern Christian parents to take note of. It’s important to develop a Biblical worldview; to view the events and circumstances of the world and be able to put them into a perspective that has God and His Word at the center.

The destruction caused by this locust infestation was not unique, but that wasn’t Joel’s point. It was the degree of the destruction that made the locust attack in Joel’s time an extraordinary event and it was primarily what the locust plague exposed about the people’s relationship to God. They had drifted from Him and were consequently unprepared to face the crisis. That’s not an unimportant lesson. When God is at the center of your worldview, life is seen in perfect perspective. That goes for a locust plague.

This is something children need to be taught, hence Joel’s admonition.

Mourn like a virgin in sackcloth grieving for the husband of her youth. Grain offerings and drink offerings are cut off from the house of the Lord.The priests are in mourning,, those who minister before the Lord. The fields are ruined, the ground is dried up; the grain is destroyed, the new wine is dried up, the oil fails. (Joel 1:8-10 | NIV84)

The locusts had ruined the national economy, but far worse was the state of the spiritual lives of the people. The worship of God had been compromised. Why weren’t they concerned about that? In response to that – the fact that offerings couldn’t be made, not the plague itself – the people were to mourn like an espoused virgin whose intended was taken just before the wedding.

Mourning over what a ruined economy does to the Church of Jesus Christ is the proper perspective for a Christian to take, but how many of us have that perspective? When the downturn occurs, all we think about is how it affects us, rarely do we think about how it affects the Church. A Biblical worldview demands all the events of your life be viewed with an eye to their connection to the Lord.

Alas for that day! For the day of the Lord is near; it will come like destruction from the Almighty. (Joel 1:15 | TNIV)

Joel made that connection. He rightly viewed the locust plague as sort of “mini day of the Lord.” The proper day of the Lord refers to the end times when the world is a complete mess just before Jesus Christ returns in glory and judgment.. In our lives, crises invade like a plague of locusts sometimes and produce that kind of “mini day of the Lord,” too. God uses the circumstances of our lives to remind us that we are accountable to Him for the way we live and to remind us that He is there, watching.

Repent

Chapter 1 looked at events that were happening in the here and now. But in chapter 2, Joel looks to the future. The events of chapter 1 served as a warning of things to come and now with a new chapter, Joel wanted his readers to know for sure that a real day of the Lord was coming.

Blow the trumpet in Zion; sound the alarm on my holy hill. Let all who live in the land tremble, for the day of the Lord is coming. It is close at hand—a day of darkness and gloom, a day of clouds and blackness. Like dawn spreading across the mountains a large and mighty army comes, such as never was in ancient times nor ever will be in ages to come. (Joel 2:1, 2 | TNIV)

The “mighty army” Joel sees here is the Assyrian army, an army so large and all-consuming, it will be “locust-like.” Now we know that the locust plague of the first chapter was a precursor of the plague-like Assyrian army. And the judgment wrought by the coming Assyrian army would be in turn a precursor of a greater judgment to come at the end times. The prophet Isaiah described this period of time this way:

Wail, for the day of the Lord is near; it will come like destruction from the Almighty. See, the day of the Lord is coming—a cruel day, with wrath and fierce anger—to make the land desolate and destroy the sinners within it. The stars of heaven and their constellations will not show their light. The rising sun will be darkened and the moon will not give its light. (Isaiah 13:6, 9, 10 | TNIV)

And another minor prophet, Amos, described the day of the Lord like this:

Will not the day of the Lord be darkness, not light—pitch-dark, without a ray of brightness? (Amos 5:20 | TNIV)

The coming day of the Lord will be a time of great distress, destruction, and judgment. Remarkably, we read this in Joel 2:11 –

The Lord thunders at the head of his army; his forces are beyond number, and mighty is the army that obeys his command. The day of the Lord is great; it is dreadful. Who can endure it? (NIV)

It was the Lord who was calling the shots, not the Assyrians. God is ultimately in control, and in the case of Israel, He used the Assyrians to judge His wayward, rebellious people. But, all is not lost:

Even now,” declares the Lord, “return to me with all your heart, with fasting and weeping and mourning.” Rend your heart and not your garments. Return to the Lord your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity. Who knows? He may turn and relent and leave behind a blessing—grain offerings and drink offerings for the Lord your God. (Joel 2:12 – 14 | NIV)

So severe will be the coming judgment (“Who can endure it?”) that God provides an out. Judgment is coming; there is no escape. But, a person can prepare for it: Return to God. Repentance is the only way out of a bad situation. In light of the coming judgment, Joel wanted his people to respond the only way that made sense: Pray. The prophet saw a broken and contrite heart as the only response to a holy God. As important as outward acts of worship may be, the condition of the heart is more important to God. Joel’s people had the acts of worship down to a “T,” but their hearts had strayed far from Him. It was essential for them to get their hearts back to the a right condition in light of the coming judgment.

God’s Mercy and Judgment

Then the Lord was jealous for his land and took pity on his people. (Joel 2:18 | NIV)

When people turn to God in repentance, His promise is clear: He will have pity on them. He would restore them (verse 19), and would take away the threat of invasion (verse 20). There you have it. Israel need not have been destroyed. The destruction caused by the Assyrians need never have happened had the people repented and changed.

But there’s more yet:

I will repay you for the years the locusts have eaten—the great locust and the young locust, the other locusts and the locust swarm—my great army that I sent among you. You will have plenty to eat, until you are full, and you will praise the name of the Lord your God, who has worked wonders for you; never again will my people be shamed.” (Joel 2:25, 26 | NIV)

This is God’s continued response to the repentance of His people. Should they truly repent, God would restore them and more. Of course, what we’re reading here is completely conditional on the people. Will they truly repent? If so, then God would fulfill His promises. Of course, we know they didn’t.

In between verses 27 and 28 is a gap of many centuries.

And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on my servants, both men and women, I will pour out my Spirit in those days. (Joel 2:28, 29 | NIV)

Peter referred to the outpouring of the Holy Spirit in the book of Acts as the fulfillment of these two verses. Up to this point, God’s covenant people are in view, but here God widens the scope of blessing: All people would be blessed by the coming of the Holy Spirit, not just the Jews. Young and old, male or female, regardless of social status, all believers would be filled with God’s Spirit personally.

And in between verses 28 and 29 is yet another gap of an indeterminate number of years:

I will show wonders in the heavens and on the earth, blood and fire and billows of smoke. The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord. (Joel 2:30, 31 | NIV)

Eschatologically speaking, these things will take place during the future day of the Lord, beginning with Daniel’s 70th week, a period of time known as the the Tribulation.

And everyone who calls on the name of the Lord will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the Lord has said, even among the survivors whom the Lord calls. (Joel 2:32 | NIV)

Both Peter and Paul take this verse in a universal sense, but Joel had in mind a faithful remnant who would call upon the name of the Lord. This is one of many examples of Bible prophecies that meant one thing when originally spoken but in light of the New Testament, have come to mean something more. Of course, Joel had no idea how Peter or Paul would apply his words, but the Holy Spirit did.

The promise is forever established in Heaven. Everyone who calls upon God will be saved. Period.

The Minor Prophets Part 1

The Minor Prophets include the following:

• Hosea, whose name means “salvation,” and whose book was written mostly to the Northern Kingdom of Israel for the purpose to encouraging them to repent or face certain destruction. This eventually happened when the Assyrians invaded and took away most of the inhabitants of Israel as slaves.
• Joel, whose name means “Yahweh is God.” His book of prophecy is all about the coming of the “Day of the Lord,” with all its judgements and destruction.
• Amos means “carried by God,” and his book is a collection of messages directed at the Northern Kingdom, which had become wealthy and arrogant and sinful.
• Obadiah, or “servant of God,” preached to Judah, the Southern Kingdom, to reassure them that Edom’s vicious attack against them would be avenged by God.
• Jonah’s name means, “peace” or “dove,” and teaches us that nobody can outrun God, not even His prophet.
• Micah means “who is like God?” and deals with the gap between rich and poor and how one group teaches another.
• Nahum, whose name means, “comfort,” wrote to bring peace, relief, comfort, and joy to the oppressed.
• Habakkuk, meaning “embrace,” was a man consumed with a burning desire to proclaim the joy of the Lord.
• Zephaniah means “hidden by God.” His book begins with the declaration that judgment is coming quickly and that some of Israel and other nations will be saved when the Lord returns.
• Haggai is an odd sort of prophet. His name means “festive,” a paradoxical name for a prophet. But then Haggai was an optimistic kind of guy who wrote about his hope that God’s people would repent and rebuild the Temple, at which time God’s presence would return.
• Zechariah, whose name means “remembered by God,” wrote all about the Second Coming, reminding the people that God had by no means forgotten them.
• Malachi, the last Minor Prophet, means “my messenger.” His book, the last in the Old Testament, serves as a kind of final warning – a last word – to Israel that the great Day of the Lord is coming.

These are the 12 minor prophets, yet they aren’t minor in any way. Their messages resonate with meaning for us today as surely as they did thousands of years ago. We’d do well to pay attention to the Word of the Lord through His “minor” prophets.

Hosea and his wayward wife

First among the minors is Hosea. Of this book, George Adam Smith, Scottish theologian and academic, wrote:

There is no truth uttered by later prophets about the divine grace which we do not find in germ in him…He is the first prophet of grace, Israel’s first evangelist.

God had a habit of using the experiences of His people to reveal Himself progressively in the Old Testament. Bit by bit, piece by piece, God showed Himself to His people until the coming of Jesus Christ, the fullest and final expression of Himself. Hosea is good example of this; through Hosea’s experiences with his wife, we catch a glimpse into the love God has for sinful man.

When the Lord began to speak through Hosea, the Lord said to him, “Go, marry a promiscuous woman and have children with her, for like an adulterous wife this land is guilty of unfaithfulness to the Lord.” So he married Gomer daughter of Diblaim, and she conceived and bore him a son.  (Hosea 1:2 NIV84)

This paragraph is fraught with difficulties, not the least of which is what God told Hosea to do. Would God have commanded His prophet, a holy man, to do something that was forbidden for priests to do and frowned upon for Israel in general? Should this incident be taken literally or figuratively? Augustine refused to believe God would ask a holy man to do this, so he viewed Hosea’s experiences as allegorical.

The old axiom, “the literal sense makes the most sense,” holds as much for Hosea as for the rest of the Bible. What we are reading here should be understood as an historical account written long after the fact. Hosea’s wife and children and their circumstances were real but symbolic warnings for a wayward people. Hosea was fully aware of the kind of woman God wanted him to marry – she would become a prostitute. Her name was Gomer, an unlikely name in our time, but meant, “to end,” “to come to an end,” or “to complete.” Hebrew names are always significant in the Bible. Keil thought that Gomer would be brought to “completion” or “made perfect” through her prostitution. It’s not that becoming a prostitute did her good, but that her horrible experience would parallel Israel’s own unfaithfulness to God.
The prophet would have two children, the bitter fruits of his adulterous wife. Verse two doesn’t necessarily mean that these children weren’t Hosea’s, but rather they shared the taint of unfaithful Gomer’s character. Therefore, God wanted Israel to understand that the coming judgment would fall not only on the nation as a whole, but also on each individual within the nation for each individual shared the sin of the entire nation.

Jezreel: God’s judgment is imminent.

Then the Lord said to Hosea, “Call him Jezreel, because I will soon punish the house of Jehu for the massacre at Jezreel, and I will put an end to the kingdom of Israel. In that day I will break Israel’s bow in the Valley of Jezreel. ” (Hosea 1:4, 5 | TNIV)

The event at Jezreel took place back in 2 Kings 9:21 – 37, long before the child Jezreel was born. It was in Jezreel that the house of Ahab was massacred by Jehu, who claimed to have done the deed for God. In reality, Jehu’s motives were completely political. God promised to make things right in His time:

The Lord said to Jehu, “Because you have done well in accomplishing what is right in my eyes and have done to the house of Ahab all I had in mind to do, your descendants will sit on the throne of Israel to the fourth generation.” (2 Kings 10:30 | TNIV)

Because Jehu acted with such cruelty, judgment would fall on his descendants. It was a heinous sin whose bill was coming due. Hosea lived long enough to witness the fulfillment of this prophecy when Israel’s military (Israel’s bow) was decimated by Shalmaneser in the plains of Jezreel.

But you have planted wickedness, you have reaped evil, you have eaten the fruit of deception. Because you have depended on your own strength and on your many warriors, the roar of battle will rise against your people, so that all your fortresses will be devastated—as Shalman devastated Beth Arbel on the day of battle, when mothers were dashed to the ground with their children. (Hosea 10:13, 14 | TNIV)

The king of Assyria invaded the entire land, marched against Samaria and laid siege to it for three years. In the ninth year of Hoshea, the king of Assyria captured Samaria and deported the Israelites to Assyria. He settled them in Halah, in Gozan on the Habor River and in the towns of the Medes. (2 Kings 17:5, 6 | TNIV)

It took a long time, but the chickens came home to roost. Israel was scattered throughout the world.

So the Lord was very angry with Israel and removed them from his presence. Only the tribe of Judah was left… (2 Kings 17:18 | TNIV)

Lo-Ruhamah: God’s mercy withheld.

Gomer conceived again and gave birth to a daughter. Then the Lord said to Hosea, “Call her Lo-Ruhamah (which means “not loved”), for I will no longer show love to the house of Israel, that I should at all forgive them. Yet I will show love to the house of Judah; and I will save them—not by bow, sword or battle, or by horses and horsemen, but by the Lord their God. ” (Hosea 1:6, 7 | TNIV)

This unfortunate child’s name may suggest she was illegitmate – born without a father’s love. Symbolically, Lo-Ruhamah was named so to show that the Lord would not continue to show love or compassion towards a nation, Israel, that steadfastly rebelled against Him. God’s mercy had come to an end. He would step in and save no longer. Once Israel was taken captive, she would never come back. The so-called Northern Kingdom would never be restored, as the Southern Kingdom was. Israel would learn the hard way that at long last, God’s patience had run out and the Covenant had dissolved. He would no longer be her God – she would be forever an adulterous and idolatrous nation.

But, God would continue work with Judah. However, notice the odd wording of verse 7:

Yet I will show love to the house of Judah; and I will save them—not by bow, sword or battle, or by horses and horsemen, but by the Lord their God.

The prounoun “I” is replaced with “the Lord their God.” Even though Judah was not free from the curse of exile and punishment, it would be saved from final apostasy through God’s favor.

Lo-Ammi: God’s love removed.

After she had weaned Lo-Ruhamah, Gomer had another son. Then the Lord said, “Call him Lo-Ammi (which means “not my people”), for you are not my people, and I am not your God. (Hosea 1:8, 9 | TNIV)

With this third child, God’s judgment would be complete. Jezreel had promised the scattering of the people. Lo-Ruhamah meant the end of God’s love and mercy. Finally, with Lo-Ammi, God would be forever finished with Israel – the Covenant would end. The people who were once referred to as “my people” by God, would no longer be His people.

Hope for the future

It’s pretty depressing so far. But when we read about God’s judgment and punishment, there is always hope. The hope is found in these verses:

Yet the Israelites will be like the sand on the seashore, which cannot be measured or counted. In the place where it was said to them, ‘You are not my people,’ they will be called ‘children of the living God.’ The people of Judah and the people of Israel will come together; they will appoint one leader and will come up out of the land, for great will be the day of Jezreel.”

“Say of your brothers, ‘My people,’ and of your sisters, ‘My loved one.’ (Hosea 1:10, 11; 2:1 | TNIV)

There are centuries upon multiplied centuries of history in between verses 9 and 10. Even though God’s message to His people through Hosea is negative and depressing, God does allow a glimmer of hope to be seen. In all, there are six specific blessings mentioned in verses 9 and 10 –

• The nation will increase in number, “…like sand on the seashore, which cannot be counted…”
• A great spiritual revival, “…they will be called the children of the living God.”
• A re-gathering of the nation, “the people of Judah and the people of Israel will come together…”
• Messianic leadership, “…they will appoint one leader…”
• Victory of all enemies, “…will come up out of the land…”
• A full restoration of the Covenant, “say of your brothers, ‘My people,’ and of your sisters, ‘My loved one.’”

A SURVEY OF THE MINOR PROPHETS, Part 8

OUR GOD REIGNS

Zechariah 14:1—21

The title of this book of prophecy comes from the prophet’s name, Zechariah, who preached in Jerusalem during its restoration, as a contemporary of Haggaih. His name, Zekar-Yah, properly means “Yahweh remembers.” What does Yahweh remember? His people of course!

This is a book filled with unending hope for the many Jews who felt they had been forgotten by God during the 70 years of exile.

This is the longest of the Minors and it is most frequently quoted elsewhere in Scripture. In all, there are over 70 quotations (direct and indirect) from Zechariah in the New Testament. Half of these are to be found in the book Revelation.

1. The day of the Lord, 14:1—8

The phrase, “day of the Lord” is a common one among the Minors. It speaks of the ultimate goal of the history of Earth: the Second Coming of Jesus Christ and His personal reign over all nations and people. However, before the coming of Christ’s Kingdom, the Earth must experience certain “birth pangs.” This is what chapter 14 deals with.

It is impossible to see this prophecy as being fulfilled at some time in the past. Though Jerusalem has been destroyed, captured, occupied, and destroyed again numerous times in the past, none of its history comes close to Zechariah’s prophecy. The “day of the Lord” is an eschatological phrase which refers a time in our future. And yet, over the centuries, the “day of the Lord” has had many inner-history fulfillments or partial fulfillments that foreshadowed the ultimate fulfillment. This supra-historical fulfillment of history will finally come to pass when Christ returns literally, physically, and visibly to the Earth to consummate the Kingdom He inaugurated at His first coming.

a. The end of judgment, vs. 1, 2

A day of the LORD is coming, Jerusalem, when your possessions will be plundered and divided up within your very walls. I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city.

Chapter 14 picks up a thought begun back in chapter 13:

In the whole land,” declares the LORD, “two-thirds will be struck down and perish; yet one-third will be left in it. This third I will put into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The LORD is our God.’” (Zechariah 13:8, 9)

A refining process looms on the horizon for God’s people, the Jews. The final “day of the Lord” will involve a final siege on Jerusalem; it will happen immediately before the Second Coming; it will involve Jerusalem and other nations gathering against it. In the early stages, the siege will be successful. What we are reading in verse 2 is history written backwards.

The fact that many nations will come against Jerusalem is stated repeatedly throughout the Minors:

I will gather all nations and bring them down to the Valley of Jehoshaphat. There I will put them on trial for what they did to my inheritance, my people Israel, because they scattered my people among the nations and divided up my land. They cast lots for my people and traded boys for prostitutes; they sold girls for wine to drink. (Joel 3:2, 3)

What triggered Zechariah’s harsh words of prophecy? Even though Zechariah is seeing the far future, it was the selfish behavior of his people during his time that prompted the prophecy. The people should have been working tirelessly to rebuild the Temple and fix up Jerusalem after their 70 year exile. Instead, for some 16 years after they returned to Jerusalem, the Temple had virtually no work done on it. The people were more concerned about building homes for themselves than they were with restoring God’s House.

b. God’s breakthrough, vs. 3—8

In spite of how hopeless it will seem for Jerusalem, suddenly the King of Kings will return in full glory for all to see, in the face of the Antichrist’s forces:

Then the LORD will go out and fight against those nations, as he fights on a day of battle. On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south. (vs, 3, 4)

In his book of Revelation, John describes the same event like this:

Look, he is coming with the clouds,” and “every eye will see him, even those who pierced him”; and all peoples on earth “will mourn because of him.” So shall it be! Amen. (Revelation 1:7)

The Lord will return personally, literally, physically, and visibly to the Earth, just as He said He would, at the exact location He departed from after His earthly ministry was over. Remember what the the early believers were told:

Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.” (Acts 1:11)

While Zechariah indicates that Jesus will return in power to fight for His people, ultimately He is coming back with “healing in His wings,” according to Malachi 4:2. But before the healing must come great Earth upheavals and catastrophic events that will change the landscape of the Middle East and beyond. See Revelation 16:18, 19, for example.

2. King of the Earth, 14:9—15

a. Return to Shema, vs. 9—11

The LORD will be king over the whole earth. On that day there will be one LORD, and his name the only name. (vs 9)

While on the island of Patmos, John was given a look into this same event:

The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: “The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.” (Revelation 11:15)

On that day, Jesus Christ will finally be seen by all and acknowledged by all people as the one and only “King of kings and Lord of lords.” And in a final nod to the Jews, their great confession, the Shema, will be regarded by all as true: there is one Lord.

b. Judgment on Babylon, vs. 12—15

This is the plague with which the LORD will strike all the nations that fought against Jerusalem: Their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths. (vs 12)

As we read about the literal Second Coming of Christ, it is sometimes difficult to separate the figurative language from the literal. We read about the splitting of the Mount of Olives, the spring of living waters, the interruption of God’s own day, and other strange events. But at verse 12, we see a literal horror which John writes about in Revelation 19:11—18. Here we seen a coming together of the Jewish and Christian Apocalypses.

3. Worship of the King, 14:16—21

Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the LORD Almighty, and to celebrate the Festival of Tabernacles. (vs. 16)

In spite of the awful decimation that will take place on Earth as described in the previous verses, there will be those who survive. Theologians are split as to whether these “survivors” will be a converted remnant among all the nations, or just people in general who are not touched by God’s various judgments. It seems to us that there will, in fact, be many, many survivors, some not converted at all, since there will be those who refuse to go and worship.

Three features of this worship become clear in this group of verses:

a. Jerusalem will be the center of faith in the world, 14:16

The Messiah will take His rightful place on the throne of David, and nations will stream to Jerusalem to worship Him and pay Him homage. We are told that all people will celebrate the “Festival of Tabernacles.” Why this festival in particular? This feast, out of all Jewish religious feasts, has been traditionally open to both the people of Israel and to strangers.

The Passover Feast pictured the death of the Messiah as our Redeemer; the Feast of Unleavened Bread pictured the walk of believers in fellowship with the Savior; the Feast of Firstfruits foreshadowed the resurrection of Jesus; and the Feast of Pentecost predicted the outpouring of the Holy Spirit. So the Feast of Tabernacles will remain unfulfilled until the Kingdom age and Israel is gathered to her own land.

b. All nations will come to Jerusalem annually, 14:17—19

Those who refuse to come will be dealt with harshly by God. This group of verses reminds us that, even in the great day when the glory of the Lord covers the earth, during the Millennial Kingdom, there be some who will simply rebel. Egypt is singled out here perhaps because as so often in the past it symbolized a defiant and rebellion nation.

Here is an accurate glimpse into the nature of the Millennial Kingdom. Just because Jesus Christ will rule and reign as the plant’s Sovereign, not every human soul alive at that time will be saved. It simply means that the Godly influence of a divinely ordered kingdom will be a positive influence over all the affairs of human beings. Justice, purity and righteousness will all be favored.

c. Holiness to the Lord will dominate all worship, 14:20, 21

On that day HOLY TO THE LORD will be inscribed on the bells of the horses, and the cooking pots in the LORD’s house will be like the sacred bowls in front of the altar. Every pot in Jerusalem and Judah will be holy to the LORD Almighty, and all who come to sacrifice will take some of the pots and cook in them. And on that day there will no longer be a Canaanite in the house of the LORD Almighty.

This is a description of the true nature of the Messiah’s kingdom. It will be a holy kingdom, dominated by holiness in all things. Perowne observes:

The ornaments of worldly pomp and warlike power shall be as truly consecrated as the mitre of the High Priest, and every vessel used in the meanest sense of the Temple as holy as the vessels of the altar itself. Nay, every common vessel throughout the city and the whole land shall be so holy as to be meet for the service of the sanctuary, and every profane person all be for ever banished from the house of the Lord…All distinction between sacred and secular shall be at an end, because all shall now be alike holy.

We may sum up the teaching of these verses like this:

  • There will be holiness in public life (“the bells of the horses);

  • There will be holiness in religious life (“cooking pots in the Lord’s house);

  • There will be holiness in private life (“every pot in Jerusalem and Judah”).

And so Zechariah ends his book of prophecy in a most stunning way. This man, whose name means “Yahweh remembers” has proven that God has never forgotten His people. God Himself will end human history as He promised He would in His Covenant: His people will never be forgotten or foresaken.

But Zion said, “The LORD has forsaken me, the Lord has forgotten me.” “Can a mother forget the baby at her breast and have no compassion on the child she has borne?  Though she may forget, I will not forget you!” (Isaiah 49:14, 15)

(c)  2011 WitZend


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My Conservative Identity:

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