Longing For The Peace Of God; Zechariah 1:7-17

Longing For The Peace Of God Mike Wilkie / General Hope In Hopeless Times / Prophecy / Zechariah 1:7-17 A message of comfort and peace to a struggling nation Zechariah 1:7 NKJV On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius, the word of the LORD came to Zechariah the son of Berechiah, the son of Iddo the prophet: LONGING FOR THE PEACE OF GOD Zechariah 1:7-17 Zechariah 1:7 begins an extended section of visions commonly called the "night visions." The visions run from 1:7 until 6:8. About three months later, during the night of February 15, 519, Zechariah had a series of eight visions that God gave to encourage the remnant and motivate them to finish rebuilding the temple. These visions focus primarily on God's ministry to Israel and His judgment on the Gentile nations that have afflicted Israel. The first vision Zechariah saw would no doubt have resonated deeply with the postexilic community. Throughout their national history, Israel's experience was fraught with the experience of war and conflict. Geographically, Israel was positioned at the crossroads of the ancient Near East. Thus, as a nation, she was constantly getting mixed up in the ups and downs of international power struggles. She had witnessed the rise of Assyria, Babylon, and now Persia. The periodic rise and fall of nations had introduced an inherent instability to their national existence. Now, as a weak nation struggling to rebuild, feelings of anxiety would have been natural. What would future world events mean for them? How could they have assurance and confidence in the midst of a world full of conflict and when each war radically altered their future?1 1 Bryan R. Gregory, Longing for God in an Age of Discouragement: The Gospel according to Zechariah, ed. Tremper Longman III, The Gospel according to the Old Testament (Phillipsburg, NJ: P&R Publishing, 2010), 35. The Army (vs. 7-11) As the people struggle with feelings of anxiety and uncertainty, Zechariah sees a fantastic vision during the night that addresses these very concerns. The vision begins with a man mounted on a red horse (v. 8a), who later we find out is the angel of the Lord (v. 11). Behind him are red, sorrel, and white horses (v. 8b). Since the adjectives, red, sorrel, and white, are all given in the plural, the angel of the Lord on the red horse is followed by a group of red horses, a group of sorrel horses, and a group of white horses. In the ancient Near East, horses were almost always used for military purposes, which indicates this is a war scene. The cavalries represent domination in war (Zech. 10:3) and prestige (1 Kings 10:26) and will feature prominently in the second half of the book as thematic emblems of the Lord's worldwide dominion (Zech. 9:10; 10:3, 5; 12:4; 14:15, 20, 21). The groups of horses stand among the myrtle trees in a ravine, perhaps in the Kidron Valley just outside the city of Jerusalem. The scene is ominous: a military cavalry stationed down in a valley, shrouded in the darkness of tree shadows and night. Even in winter, the myrtle tree's thick foliage (the myrtle is an evergreen) would have provided plenty of cover. At first, Zechariah does not understand what they represent and so the "angel who was speaking with me" steps in to explain the symbolism to the prophet. This angel is distinct from the angel of the Lord who is the protagonist of the vision. As the vision's interpreter, the "angel who was speaking with me" declares that he will offer an explanation, though it is the angel inside the vision, the angel of the Lord, who explains that the horses had been sent out to patrol the earth (vv. 9-10). Zechariah's generation would certainly have heard here an allusion to the Persian administrative system in which delegates on horses were used to keep the king apprised of the affairs in the empire, especially of potential insurrections. In the same way, and to a greater extent, the Lord's martial emissaries patrol the entire world, depicting his sovereign dominion over it. Angel of the Lord: A "Christophany" But verse 11 identifies him with "the angel of the LORD," and this brings in an entirely new dimension of imagery. This personage occurs at strategic points throughout the Old Testament.1 1 James Montgomery Boice, The Minor Prophets: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2002), 494. This "man among the myrtle trees" was the Angel of the Lord (vv. 11-13), the second Person of the Godhead, who in Old Testament times made temporary preincarnate appearances on earth. As the Angel of the Lord, the Son of God appeared to Hagar (Gen. 16:7-14), Abraham (18; 22:11-18), Jacob (31:11, 13), Moses (Ex. 3), Gideon (Jud. 6:11-23), and Samson's parents (Jud. 13).1 1 Warren W. Wiersbe, Be Heroic, "Be" Commentary Series (Colorado Springs, CO: ChariotVictor Pub., 1997), 88. This is the figure Zechariah identifies as standing among the myrtle trees, which, as we have seen, represent Israel. So Zechariah is saying that God is with and in the midst of his people. But there was also an "interpreting angel" there who explained various things to Zechariah (Zech. 1:9, 13-14, 19; 2:3; 4:1, 4-5; 5:10; 6:4-5). Ten times during these visions, Zechariah asked questions of this angel and received replies (1:9, 19, 21; 2:2; 4:4, 11-12; 5:5, 10; 6:6). In this first vision, the Angel of the Lord taught Zechariah the meaning of the horsemen (Zech. 1:10): they are God's angelic army that patrols the earth and carries out the decrees of the Lord (v. 11, and see Deut. 33:2; 1 Kings 22:19; Job 1:6-7; 2:1-2; Dan. 7:10; Matt. 27:63). Jehovah is "Lord of Hosts," the Commander of the armies of heaven and earth. The messengers reported that the Gentile nations were "at rest and in peace." After the upheaval of empires and Persia's conquest of Babylon and other nations, this would appear to be an encouraging report, but it really wasn't. The Jewish remnant was in distress while the Gentile powers were at ease. Haggai had promised that the Lord would shake the nations and redeem His people (Hag. 2:6-9, 20-23), but this important event hadn't occurred yet. The kingdom promised by the prophets seemed to be a dream that would never come true. Some also hold that the peace being described is that of Darius' Persian Empire, but instead believe that it is being viewed positively. In this view, the vision portrays the Persian peace as something beneficial for the people of God. They have been permitted to return to their land, and now they can rebuild their city, temple, walls, and lives. The chief difficulty with this view is that it has trouble making full sense of the Lord's three oracles that follow the vision, which suggest that despite the beneficial conditions of Darius' reign things have still not been set right as they should be. The Persian peace is at best an artificial peace. Better than either of the first two views is the third option, which best accounts for the cosmic scope of the horses' patrol (that of the entire world, not just a province or the empire). In the third view, the peace being described is the peace of God brought about by his eschatological rule. In this case, Darius' now peaceful Persian Empire serves as the background to the vision, but the vision itself portrays the horses roaming the earth and returning after war to proclaim that God has indeed brought about worldwide peace. This view holds that the vision lifts the people's eyes above and beyond the pagan Persian Empire to see something even greater in the works. Darius had suppressed most of the revolts in his realm such that in Mesopotamia, the world was at peace. But the people are called to long for the coming day when the Lord, the true and great King, will bring about a much greater peace on earth through the subjugation of his enemies. The Appeal (vs. 12) At this report, the angel of the Lord who is mounted on the red horse can hardly wait for it to become a reality and cries out, "O Lord of hosts, how long will you show no compassion for Jerusalem and the cities of Judah, with which you have been indignant these seventy years?" (v. 12). A rmarkable thing happened: the Son of God interceded for the people of God who were in great affliction! For centuries, "How long?" has been the cry of suffering people, especially the people of Israel (Ps. 74:9-10; 79:5; 80:4; 89:46; Hab. 1:2). "How long?" is even the cry of the martyred saints in heaven (Rev. 6:10). That the Son of God should so identify Himself with the cries of His people reveals His compassion and concern. "In all their distress he too was distressed" (Isa. 63:9, NIV). Jeremiah had promised that God's blessing would come after the seventy years of captivity (Jer. 25:8-14; 29:10-11), but the nation was still suffering. Why? Because they forgot that God had attached conditions to that blessing: the people had to repent, call upon God, and seek Him with all their heart, the very thing Zechariah had preached. As expressed by the angel's words, the people have grown weary and are ready for the Lord to intervene in the world scene. This first night vision stirs their hopes that such an intervention is not far off. And presumably indicating that he will act soon enough, the Lord reassuringly answers the "angel who was speaking with me" with kind and comforting words (v. 13). Zechariah 1:14 NKJV So the angel who spoke with me said to me, "Proclaim, saying, 'Thus says the LORD of hosts: "I am zealous for Jerusalem And for Zion with great zeal. The Answer (vs. 13-17) In the first oracle, the Lord makes two declarations. First, he declares that he has an exceedingly great jealousy for Jerusalem and for Zion (v. 14). The text piles up descriptors, which includes a word play, to indicate the Lord's intense emotion on the matter. Literally, the text says that he is jealous (qine'thi) with a great jealousy (qin'ah). God is jealous over His chosen people as a husband is jealous over his wife and as parents over their children (Ex. 20:5; Deut. 4:24; 5:9; 6:15). This explains why the Lord accused the Jews of adultery and unfaithfulness whenever they were guilty of worshiping heathen gods (Jer. 2:1-3; 3:14; 31:32; Hosea 1). Worldliness on the part of Christians is also pictured as "spiritual adultery" (James 4:4-10). Contrary to what some may have thought, the Lord had not forgotten about Jerusalem or Zion. They were dear to his heart and he was zealously committed to them. Second, just as the Lord burns with jealousy for Jerusalem and Zion, so he also burns with anger toward the nations (v. 15). As angry as the Lord has been with Israel (Zech. 1:2), he is now angry with the nations and emphatically so. Here the text offers a similar kind of word play as in the first half of the oracle to emphasize the white-hot intensity of the Lord's anger-literally, "I am angry (qotsef) with a great anger (qetsef)." The reason is that the nations (paradigmatically Babylon and Assyria) have overstepped their limits. God had used them as an instrument of judgment to chasten Israel, but they have taken it too far, being unnecessarily harsh. From the Lord's perspective, they have turned their divinely ordained role as disciplinarian into an opportunity for brutality. As a result, they have become arrogant, feeling smugly secure in themselves (cf. Isa. 47:5-15; Ezek. 25-32; Obad. 15-18; Hab. 1:5-11; 2:6-20). The second oracle then assures the prophet (and the people) that the Lord will see to it that Jerusalem and Zion are restored (v. 16). Specifically, the Lord will return with tender mercies and the temple will be rebuilt. This is the expected response of the Lord given his promise in the previous passage. The Lord had promised that he would return to the people if they would return to him (Zech. 1:3), which they did (v. 6). Now the Lord announces his intention to fulfill what he promised and return to Jerusalem and Zion. The third oracle spells out the full and final result of the restoration. Though naturally some wondered whether the Lord had forgotten his people or had forever rejected them, the Lord reassures them that this is not so. He will renew the election of his holy city Jerusalem and will bring comfort to Zion. The blessing of the Lord will be so great that the cities of Judah (not just Jerusalem!) will once again overflow with prosperity (v. 17). In this one verse, the word again is used four times, highlighting how abundant the cities' return to prosperity will be as the proof of the enduring validity of the Lord's ancient promises to his people. Though anxiety, uncertainty, and fear were prevalent within the postexilic community, the vision of the horseman stirred up the people to long for the coming peace of God. The patrol of the horsemen showed them that the peace of the Persian Empire was merely artificial and that God was already preparing true eschatological peace for the world. Moreover, the three oracular responses have spelled out the specifics of what that coming eschatological peace will look like: the Lord's return to Jerusalem and Zion, the subjugation of the nations, and the renewal of the city, temple, and people with overflowing blessings. When our situation appears to be hopeless, we must remind ourselves that God identifies with our sufferings and is in charge of the future. Our responsibility is to repent, confess our sins, and believe His "comforting words." His responsibility is to respond to our faith and work out His perfect will for us. It is hard to study this without thinking of the parallel vision in the first chapter of Revelation. The passage occurs toward the end of the New Testament just as Zechariah's vision occurs toward the end of the Old. In Revelation Jesus is pictured as standing in the midst of "seven golden lampstands," which are explicitly identified as representing the church (Rev. 1:20). From this position he speaks comfort and challenge to God's people. Is this not a comfort to you? In Zechariah's time Jesus was in the midst of his people Israel. He is also in the midst of his chosen people, the church, composed of both believing Jews and believing Gentiles. He is in the midst of whatever true Christian gathering you may belong to, and he is with you whoever you may be-so long as you have really turned from sin to follow Jesus as your Lord and Savior. Moreover, he is there to challenge you. He comforts you by the teachings and promises of Scripture. He challenges you by his own life and by calling you to discipleship. Zechariah 1:17 NKJV "Again proclaim, saying, 'Thus says the LORD of hosts: "My cities shall again spread out through prosperity; The LORD will again comfort Zion, And will again choose Jerusalem." ' " The Hope of God's Coming Peace In Revelation, John describes the fulfillment of this promised eschatological peace. He vividly portrays a renewed Jerusalem, measured off with a golden measuring rod and aglow with the fullness of the glory of God (Rev. 21:11, 15). Within the city there will be no need for a temple because the Lord and the Lamb will fill it with their presence (Rev. 21:22). One day, this magnificent city will come down from heaven to earth; the old order of things will pass away, and peace will reign forever (Rev. 21:1-2, 10). Not only will there be no more strife in the new order, but it will be characterized by wholeness, harmony, prosperity, and safety. In the meantime, God's people are often gripped by anxiety, uncertainty, and fear as they watch violent forces beyond their control turn the world on its head. Perhaps the disciples experienced these feelings most intensely in the wake of the crucifixion. At Calvary they witnessed the sword of the Roman Empire leveled against the anointed one. They watched as their Savior was thrown to the political wolves. They saw their Messiah cut down by the powers that be. Now what would become of them? Jesus had told them that the world's hatred and persecution toward him would also be aimed at them (John 15:18-20). Worried that they would fall to the same fate after Jesus' execution, the disciples huddled together, gripped by anxiety and fear (John 20:19). Significantly, it is in such a setting that Jesus appeared to the disciples in order to commission them out into the world. His first words to them were "Peace be with you!" As he showed them the wounds in his hands and side, the disciples were reassured and overjoyed. The resurrection had transformed the wounds of assault into emblems of God's coming peace. The peace that had been announced at Jesus' advent was not a hollow declaration. When John the Baptist's father ended his prophetic song with the climactic statement that Jesus would guide our feet into the path of peace (Luke 1:79), he was telling the truth. When Jesus was born and a great company of the heavenly host burst into song singing, "Glory to God in the highest, and on earth peace to men on whom his favor rests!" (Luke 2:14 NIV), they were right. And years later, when Jesus was entering into Jerusalem and the crowds spread their cloaks before him and cried out, "Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!" (Luke 19:38 NIV), they were correctly summarizing his ministry. As the Messiah, he fulfilled the expectation that peace would characterize God's eschatological intervention (Isa. 9:6-7; 11:6-9). When a sinful woman wet Jesus' feet with her tears, wiped them with her hair, and poured out upon them her alabaster jar of perfume, Jesus forgave her and sent her away with peace (Luke 7:36-50). When a woman who had been hemorrhaging for twelve years stealthily touched his cloak, he healed her and dismissed her in peace (Mark 5:25-34; Luke 8:43-48). And when he was preparing to go to the cross, he warned his disciples that following him would provoke the sword from the world (Matt. 10:32-36; Luke 12:49-53). But he also reassured them that he would leave his peace with them through the ministry of the Holy Spirit (John 14:25-27; 16:31-33), a promise he fulfilled when he appeared to them in that locked room (John 20:22). Of course, the world has continued its propensity for war, violence, and conflict. Swords have been replaced with automatic weapons and atomic bombs. As history rolls on, nations continue to war against each other in a dizzying spiral of conflict that only allows brief reprieves. The popular historians Will and Ariel Durant calculated in 1968 that in the previous 3,421 years of recorded history only 268 had been free of war! One begins to wonder how it is that we have not destroyed ourselves by now. In the face of such instability and conflict, it is easy to wonder if there is any sure hope. We too cry out, "How long, O Lord?" (Zech. 1:12; cf. Rev. 6:10). Yet, because Jesus is our peace (Eph. 2:14), we become peacemakers in a world of violence and war (Matt. 5:19). As his ambassadors, we become a community that lives out an alternative vision of humanity. Because we have peace with God through the shed blood of Christ (Rom. 5:1; Col. 1:20), and consequently peace with one another (Eph. 2:11-18), we strive to live out this same reconciling peace in our relationships with all people (Rom. 12:18; 14:19; Heb. 12:14). God establishes peace through the crushing of Satan under our feet (Rom. 16:20) as we obey him. Just like the disciples who were commissioned to enter the world with God's peace, we too are called to bring an alien peace to a world of conflict and violence. And like Zechariah's generation, we do so in light of God's promised coming eternal peace, not through the various attempts at artificial peace (whether it be ancient Persian rule or modern Western democracy). As we move out into a tumultuous world as peacemakers gripped by the promise of God's coming peace, we find that our anxiety is replaced by assurance, our uncertainty by security, our fear by confidence, and our apprehension by hope. Like the postexilic community, we wait in eager anticipation to hear the horsemen gather under the myrtles and announce, "We have roamed the whole earth and behold all the earth is at peace. Glory to God in the highest! Page . Exported from Logos Bible Software, 11:24 PM April 28, 2021.