Zechariah
Zec 1:1a second Ezra 4:24; Hag. 1:1
Zec 1:11 Darius
I.e., Darius Hystaspes, who ruled the Medo-Persian empire from 521-486 B.C. See Ezra 4:5, 24; 5:3—6:12. This Darius is different from both the Darius in Dan. 9:1 and 11:1 and the one in Neh. 12:22.
Zec 1:12b Zechariah Ezra 5:1; Matt. 23:35
[ par. 1 2 3 ]
Zec 1:12 [1] Meaning Jehovah remembers. Zechariah was born of a priestly family in captivity (Neh. 12:1, 4, 12, 16). He was first a priest, and then he became a prophet. He returned to Judah with Zerubbabel at the time of the prophet Haggai in about 520 B.C. (Ezra 5:1). Zechariah and Haggai encouraged the building of the temple of God under the hands of Zerubbabel and Joshua. Joshua was the high priest, representing the priesthood, and Zerubbabel, a descendant of the royal family, was the governor of Judah, representing the kingship. Thus, the temple of God was built by the kingship with the priesthood. Likewise, in the building up of the church as the Body of Christ, both the priesthood and the kingship are needed (1 Pet. 2:5, 9). See note 11 in Ezra 5.
Zec 1:12 [2] The central thought of Zechariah’s prophecy is that Jehovah remembers His chastised people and sympathizes with them in their suffering of the nations’ excessive action in carrying out Jehovah’s punishing of Israel. God used the nations to punish Israel, but the nations went too far in carrying out God’s punishing of His elect. For Israel’s suffering of His punishment, God sent Christ as His Angel to be with them and go with them through their captivity (vv. 7-11). He also raised up “craftsmen” to deal with the nations who had dealt with Israel excessively (vv. 20-21). Through Zechariah, a prophet of restoration, God gave His chastised people a hearty word of consolation and promise, saying that He would bring the scattered Israel back to their own country with the expectation of a time of restoration and prosperity (vv. 12-17; 2:1—4:14; 6:9-15; 8:1-23).
Zec 1:12 [3] In Zechariah’s prophecy Christ was sent to Israel as their King in a lowly form (9:9-10) and as their Shepherd to feed them (11:7), but He was detested (11:8), sold (11:2-13), attacked (13:7), and pierced (12:10) and thereby accomplished redemption for them (13:1a; 1:8; 3:9). Eventually, Christ will fight for Israel to deliver them out of the hand of Antichrist for their household salvation (12:1—14:21). In the restoration Christ will be King over all the earth (14:8-11, 16, 20-21).
Zec 1:13 Berechiah
Meaning Jehovah blesses.
Zec 1:14 Iddo
Meaning at an appointed time. The total significance of the three names Zechariah, Berechiah, and Iddo is that at an appointed time Jehovah will bless and Jehovah will remember.
Zec 1:31 of
Or, Sabaoth. So throughout the book.
Zec 1:32a Return Neh. 1:9; Jer. 24:7; 25:5; 35:15; Mal. 3:7; Luke 15:20
The exhortation to the children of Israel in vv. 2-6 to return to Jehovah with the promise that Jehovah will return to them indicates that although the children of Israel had returned from Babylon to Jerusalem, most of them probably had not returned to the Lord. This establishes the principle that we must return to the Lord first, and then the Lord will return to us.
Zec 1:4a cried 2 Chron. 36:15-16
Zec 1:81 man
This man is the Angel of Jehovah (v. 11), Christ in His humanity. The Angel of Jehovah is Jehovah Himself as the Triune God (Exo. 3:2a, 4-6, 13-15). He is also Christ as the embodiment of the Triune God (Col. 2:9) and as the sent One of God (John 5:36-38; 6:38-39). The Angel of Jehovah is also the Angel of God who escorted and protected Israel on their way from Egypt to the promised land (Exo. 23:20; 32:34; Judg. 6:19-24; Isa. 63:9).
Zec 1:82a red Zech. 6:2-7; Rev. 6:2, 4-5, 8
Here the red horse signifies Christ’s swift move in His redemption, accomplished through the shedding of His blood (Eph. 1:7; 1 Pet. 1:18-19).
Zec 1:83 myrtle
These myrtle trees signify the humiliated yet precious people of Israel in their captivity. The redeeming Christ, as a man and as the Angel of Jehovah, the embodiment of the Triune God, was sent by God to be with the humiliated people of Israel in their captivity. Christ’s standing among the myrtle trees that were in the bottoms means that He remained strongly among the captured Israel in the lowest part of the valley in their humiliation. As the One on the red horse, Christ, the redeeming One, was Israel’s patron, ready to do anything for them swiftly in order to care for them in their captivity. Christ maintained Israel in their captivity that He might eventually be born into humanity through Israel to accomplish God’s eternal economy.
Zec 1:84 red
The horses of three different colors indicate that Christ’s redemption (the red horse) leads the repentant Israel (the reddish-brown horses) to be justified and accepted by God swiftly (the white horses). This vision of the horses portrays the situation of Israel in their captivity. In the eyes of God, Christ the Redeemer was with them taking the lead, and they, God’s redeemed people, were following Him. Because they were God’s redeemed people, they appear at first sight as red horses. But because they were not pure, they are signified also by the reddish-brown horses (the color reddish-brown indicating a mixture). They need to contact God and to be dealt with by Him in order to gain God and be justified by Him and thus become those signified by the white horses. Once they repent, they will swiftly be accepted by God and justified by Him.
Zec 1:101 sent
The red, reddish-brown, and white horses had been sent by Jehovah to go to and fro on the earth to observe the situation of the nations. As indicated by the movement of the horses, God’s captured people were unsettled and were without peace, rest, and the enjoyment of life. The nations, on the contrary, were sitting still and were quiet (v. 11). This indicates that, in the eyes of God, all the nations around Israel at that time were sitting and enjoying their life in peace and quietness while God’s elect were suffering.
Zec 1:11a still Psa. 46:10; Hab. 2:20; Rev. 8:1
Zec 1:12a seventy Jer. 25:11-12; Dan. 9:2; Zech. 7:5
Zec 1:141a jealous Joel 2:18; Zech. 8:2
Because the nations were sitting peacefully while Jerusalem was troubled, Jehovah was very jealous for Jerusalem. He was extremely angry with the nations, who were at ease, sitting still and quiet (vv. 15a, 11). God was only a little angry with Israel, but the nations, in their carrying out of God’s punishment on Israel, dealt with Israel excessively (v. 15b).
Zec 1:16a compassions Isa. 12:1; 54:8; Zech. 2:10; 8:3
Zec 1:16b house Isa. 44:26-28; Hag. 1:14
Zec 1:161c measuring Zech. 2:1-2
Measuring for the purpose of possessing. For seventy years Jerusalem was given up by God (v. 12; Jer. 25:11). Now He was coming back to repossess the city; thus, He caused a measuring line to be stretched over it (2:1).
Zec 1:181 four
The vision of the four horns and the four craftsmen (vv. 18-21) was a comforting and encouraging word of promise to Israel as God’s answer to Christ’s intercession for Zion and Jerusalem in v. 12. The four horns are the four kingdoms with their kings—Babylon, Medo-Persia, Greece, and the Roman Empire—also signified by the great human image in Dan. 2:31-33 and by the four beasts in Dan. 7:3-8, that damaged and destroyed the chosen people of God. The four craftsmen (v. 20) are the skills used by God to destroy these four kingdoms with their kings. Each of the first three kingdoms—Babylon, Medo-Persia, and Greece—was taken over in a skillful way by the kingdom that followed it (cf. Dan. 5; 8:3-7). The fourth Craftsman will be Christ as the stone cut out without hands, who will crush the restored Roman Empire and thereby crush the great human image as the totality of human government at His coming back (Dan. 2:31-35).
Zec 1:19a horns cf. Dan. 2:37-40; 7:3-8
Zec 1:21a scattered Jer. 50:17-18
Zec 2:11 man
This man is Christ in His humanity as the Angel of Jehovah, the One speaking with Zechariah (vv. 1a, 2; cf. Ezek. 40:3).
Zec 2:12a measuring Ezek. 40:3; Rev. 21:15
See note 161 in ch. 1. The man with the measuring line intended to measure Jerusalem so that Jehovah might repossess it after the seventy years of Israel’s captivity (vv. 2, 4b). This measuring was not only to know the size but also to know the condition and the situation. The measuring was done by a man, not by an angel. An angel is unqualified to measure anything human, because he does not have the human nature. Only Jesus, who has both the divine nature and the human nature, is qualified to measure Jerusalem.
Zec 2:2a measure Zech. 1:16; Rev. 11:1; 21:15-17
Zec 2:21 Jerusalem
Whereas the temple is the sign of God’s house, the city of Jerusalem is a sign of God’s kingdom for His administration. The city of Jerusalem was measured and was found to be an open region (v. 4), i.e., without limit. This indicates that God’s kingdom is unlimited, the size of God Himself, and that God Himself is the size of His kingdom.
Zec 2:51 wall
That the wall of the city of Jerusalem and the glory within her will be Jehovah Himself indicates that Jehovah as Christ will be the protection of Jerusalem at her circumference and her glory at her center. This shows the centrality and universality of Christ in God’s economy. Today Christ is the glory in the center of the church, and He is also the fire burning around the circumference of the church for her protection. In the New Jerusalem the Triune God in Christ will be the glory at its center (Rev. 21:23; 22:1, 5), and this glory will shine through the transparent wall of the city (Rev. 21:11, 18a, 24) to be its protection of fire.
Zec 2:51a glory Isa. 60:19; Rev. 21:23
See note 51.
Zec 2:6a Flee Isa. 48:20; 52:12; Jer. 1:14; 50:8; 51:6, 45; Rev. 18:4
Zec 2:61 spread
The word spread indicates that God’s scattering the people of Israel when they were taken into captivity was His spreading them for the spreading of His testimony. When the children of Israel were scattered to Babylon, four young people became witnesses of God and a testimony for Him (Dan. 1:6). In this way God’s testimony was spread to Babylon. God is great and sovereign, and He has a broad heart. Therefore, He wanted His testimony to be spread to faraway places. Cf. Acts 1:8; 8:1, 4; 11:19.
Zec 2:6b four Matt. 24:31
Zec 2:81 After
The expression after the glory means after the return of the captives. In the seventy years of Israel’s captivity, the glory was absent from the center of Jerusalem (Ezek. 11:23 and note 1). But when the children of Israel returned to Jerusalem, the glory also returned. In the sight of God the return of the captives was a glory.
Zec 2:82 He
Both He and Me refer to Jehovah of hosts. This means that Jehovah of hosts is the Sender (vv. 9, 11) and the sent One. Jehovah is the Triune God (Exo. 3:15 and note). In this verse One of the three in the Godhead, referred to as He, sent another of the three, referred to as Me. The Sender is surely the Father, and the sent One is the Son (John 5:36b; 6:57a; 8:16). After the glory the Triune God decided that the Father would send the Son against the nations who plundered Israel. Both the Father and the Son are Jehovah.
Zec 2:83a pupil Deut. 32:10; Psa. 17:8; Prov. 7:2
Christ as the One sent by Jehovah of hosts and as the Sender, Jehovah of hosts, will be against the nations who plunder the people of Zion and touch them as the pupil of His eye. God’s people are very dear to Him, and whoever touches them touches the pupil of His eye. This was a word of comfort, encouragement, and consolation to Zerubbabel, Joshua, and all the other returned ones.
Zec 2:9a know Zech. 2:11; 4:9; 6:15
Zec 2:10a ringing Isa. 12:6; 54:1; Zeph. 3:14
Zec 2:101 I
The I in this verse and the I and Me in v. 11 refer to Jehovah, the same One as the He and Me in vv. 8-9.
Zec 2:10b midst Lev. 26:12; Ezek. 37:27; Zech. 8:3; John 1:14
Zec 2:11a nations Isa. 2:2-3; 49:22; 60:3; Zech. 8:22-23
Zec 2:12a portion Deut. 32:9
Zec 2:131a Hush Hag. 2:20; Zeph. 1:7; Rev. 8:1
Before the glory returned to Jerusalem, Jehovah was silent, but after the glory He was roused up from His holy habitation. All flesh—including the flesh of the Babylonians, Persians, Greeks, and Romans—must be silent. Only Jehovah has the right to speak, and only He is the deciding factor.
Zec 2:13b holy Psa. 11:4; 68:5; Isa. 57:15; 63:15; Jer. 25:30
Zec 3:11a Joshua Hag. 1:1
[ par. 1 2 ]
Zec 3:11 [1] Joshua the high priest typifies Christ as the High Priest sent by God to His people (Heb. 3:1; 4:14-15; 7:26). Joshua also represents and signifies Israel as a nation of priests (Exo. 19:6; Zech. 8:20-23; Isa. 2:2-4a).
Zec 3:11 [2] Joshua was standing before the Angel of Jehovah to be perfected, established, and strengthened in the priesthood (vv. 1-10). The Angel of Jehovah would do this by measuring Joshua. Christ’s care for Joshua in this chapter is a continuation of His measuring in 2:1-2.
Zec 3:12 Satan
[ par. 1 2 ]
Zec 3:12 [1] Or, the accuser, the adversary. See notes 101 in Matt. 4 and 102 in Rev. 12. As the adversary, Satan’s intention was to belittle Joshua in front of his fellows (v. 8) and to frustrate the rebuilding of God’s temple.
Zec 3:12 [2] In vv. 1-2 there are three parties: Joshua, the Angel of Jehovah, and Satan. This is a repetition of the scene in the garden of Eden, where God put the man He had created in front of the tree of life, denoting God, and the tree of knowledge, denoting Satan (Gen. 2:8-9).
Zec 3:1b right Psa. 109:6; Rev. 12:10
Zec 3:2a rebuke Jude 9; cf. Luke 9:42
Zec 3:2b fire Psa. 66:12; Amos 4:11; Jude 23; cf. 1 Cor. 3:15
Zec 3:31 filthy
In type, garments signify one’s conduct as one’s expression (Isa. 64:6; Rev. 19:8). That Joshua the high priest was clothed with filthy garments indicates that our conduct may still be unclean because we still live in the flesh, which is altogether filthy (Rom. 7:18; 2 Cor. 7:1). Joshua’s filthy garments were the basis of Satan’s accusation.
Zec 3:41 Remove
The perfection of Christ as the Angel of Jehovah was extended to Joshua by the removing of the filthy garments from him, thus making his iniquity pass from him. Joshua was also clothed with stately robes, with garments befitting his office and status as high priest. These garments signify the expression of Christ in His divine glory and His human beauty (Exo. 28:2 and notes).
Zec 3:4a clothe Isa. 61:10; Luke 15:22; Rev. 3:4; 19:8
Zec 3:51 He
Following some ancient versions; the Hebrew text reads, I.
Zec 3:52 clean
The clean turban signifies that Joshua had been fully cleansed and was now clean in the presence of Christ as the Angel of Jehovah.
Zec 3:5a turban Exo. 29:6; Zech. 6:11
Zec 3:81a servant Isa. 42:1; 52:13; Ezek. 34:23-24
This refers to Zerubbabel, who is a type of Christ as the Servant of Jehovah, the Shoot of David (Jer. 23:5), in His humanity and royal faithfulness (6:12). Although he was not a king but was a governor in the position of a king (Hag. 1:1), Zerubbabel was nevertheless a descendant, a shoot, of the royal family of David. As such, he typifies Christ.
Zec 3:8b shoot Isa. 4:2; Zech. 6:12
Zec 3:91a stone Psa. 118:22; Isa. 28:16
This stone (Zerubbabel) set before Joshua also typifies Christ as the stone for God’s building (Psa. 118:22; Isa. 28:16; Matt. 21:42; 1 Pet. 2:4). Zerubbabel was a stone set before Joshua to carry out God’s economy.
Zec 3:92b seven Zech. 4:10; Rev. 5:6
The seven eyes of the stone (Christ) are the seven eyes of Jehovah and the seven eyes of the Lamb, Christ, which are the seven Spirits of God, the sevenfold intensified Spirit (4:10; Rev. 5:6). See note 101 in ch. 4.
Zec 3:93 engrave
Jehovah’s engraving of the stone indicates that God will work on Christ as the stone for the accomplishing of God’s redemption, salvation, and building. To engrave is to cut. When Christ was dying on the cross, He was engraved, cut, by God.
Zec 3:94 remove
This indicates that the Christ on whom God has worked will remove the sin of the land of Israel in one day, the day of His crucifixion (1 Pet. 2:24). Through His death on the cross, Christ, the Lamb of God, took away the sin of the world (John 1:29).
Zec 3:101a vine 1 Kings 4:25; Isa. 36:16; Micah 4:4
After our sin has been taken away (v. 9) and our situation with God has been appeased, there is peace between us and God, and we can come together to enjoy Christ as the vine (John 15:1, 5), the tree of life (see note 92 in Gen. 2 and notes 21 and 22 in Rev. 22), and as the fig tree, full of the fruit of life (Judg. 9:10-11). Christ came to accomplish redemption, bearing the Spirit and being cut by God on the cross (see notes 92 and 93). This issued in our enjoyment of Him as the vine and as the fig tree. The measuring carried out by Christ as the Angel of Jehovah results in such a wonderful situation.
Zec 4:11 Then
The visions in chs. 3 and 4 are concerned, respectively, with the priesthood and the kingship, which are both related to the rebuilding of the temple (see note 11 in Ezra 5). The vision in ch. 3 concerning Joshua was to strengthen Joshua the high priest in the priesthood, whereas the vision of the golden lampstand and the two olive trees in this chapter was to strengthen Zerubbabel the governor of Judah in the kingship. In ch. 3 Joshua was measured (see note 11, par. 2, there), resulting in his being strengthened and established through the cleansing. In ch. 4 Zerubbabel was measured so that he might be strengthened and established to continue and complete the rebuilding of the temple.
Zec 4:21a lampstand Exo. 25:31; Rev. 1:12
[ par. 1 2 ]
Zec 4:21 [1] The priesthood of Joshua signifies the priesthood of the nation of Israel toward the nations for God. The lampstand of gold signifies the shining testimony of the nation of Israel toward the nations for God. God had chosen Israel to be a nation of priests (Exo. 19:6). His intention was to use the nation of Israel as a priesthood to bring the nations to God that they might enter into God’s presence to be enlightened, exposed, dealt with, and transfused by God with the divine riches. Furthermore, the priests were to teach the nations how to worship God and serve God (cf. 8:20-23). In addition to being a nation of priests, Israel was to be a testimony standing for God.
Zec 4:21 [2] Intrinsically, the lampstand signifies the Triune God embodied and expressed. In Exo. 25 the lampstand signifies Christ as the embodiment and expression of the Triune God. Here the lampstand signifies the nation of Israel as the collective testimony of God, shining out all His virtues. For the details concerning the lampstand, see notes in Exo. 25:31-40.
Zec 4:2b seven Exo. 25:37; Rev. 4:5
Zec 4:22 seven
The supply of the lampstand is the seven pipes for each of the seven lamps, which signify the sevenfold intensified Spirit of God as the bountiful supply (Phil. 1:19b). See notes 51 in Rev. 4 and 45, par. 1, in Rev. 1.
Zec 4:31 two
See note 201 in Exo. 27. The two olive trees here signify Joshua the high priest and Zerubbabel the governor at the time, who were the two sons of oil, filled with the Spirit of Jehovah for the rebuilding of God’s temple (vv. 3-6, 12-14; cf. Exo. 31:3 and note). The two sons of oil also typify the two witnesses, Moses and Elijah, in the last three and a half years of the present age, who will be witnesses of God in the great tribulation for the strengthening of God’s peoples—the Israelites and the believers in Christ (Rev. 11:3-12; 12:17).
Zec 4:3a olive Zech. 4:11-12; Rev. 11:4
Zec 4:61 This
The word in vv. 5-7 and 9a indicates that Zerubbabel, the governor of Judah, who laid the foundation for the rebuilding of the temple, would bring forth the topstone, which means that he would finish the rebuilding of God’s temple by the Spirit of Jehovah, not by might nor by power. The prophet Zechariah spoke this word to Zerubbabel in order to support, encourage, strengthen, and establish the hand of Zerubbabel that he might continue the building of the temple unto its consummation.
Zec 4:62 Spirit
Whereas ch. 3 refers to Christ’s death, which is for redemption (3:9), ch. 4 speaks of the Spirit, who is for the carrying out of God’s economy. According to the New Testament, Christ is the One who was crucified for our redemption, who was raised from among the dead, and who in resurrection has become the life-giving Spirit (1 Cor. 15:3-4, 45b). As the result of Christ’s redemption, God’s people may now enjoy Christ as the Spirit (Gal. 3:13-14), even as the sevenfold intensified Spirit (Rev. 1:4; 4:5; 5:6). After we believe in the crucified Christ, God supplies to us the all-inclusive Spirit for the accomplishing of His building (Gal. 3:1-2, 5). By this Spirit the building of the church will be consummated.
Zec 4:7a mountain Jer. 51:25; Matt. 21:21
Zec 4:71 bring
To bring forth the topstone is to complete the building. The shouts of “Grace, grace to it!” indicate that the topstone itself is grace. The topstone typifies Christ, who is the grace from God to us to be the covering of God’s building (see note 101 in 1 Cor. 15). Christ is the foundation stone to uphold God’s building (Isa. 28:16; 1 Cor. 3:11), the cornerstone to join together the Gentile and Jewish members of His Body (Eph. 2:20; 1 Pet. 2:6), and the topstone to consummate God’s building.
Zec 4:7b topstone Psa. 118:22
Zec 4:101 seven
“These seven,” which are the eyes of Jehovah, are the seven eyes on the stone in 3:9. The seven eyes of the stone are the seven eyes of Jehovah and also the seven eyes of the Lamb, Christ (Rev. 5:6). Thus, the stone, Jehovah, and the Lamb are one. Christ is the redeeming Lamb and the building stone, and He is also Jehovah. The seven eyes of Christ are the seven Spirits of God (see notes 65 in Rev. 5 and 45 in Rev. 1), indicating that Christ and the Holy Spirit, although distinct, are not separate. Just as a person’s eyes are essentially one with the person, so the Holy Spirit is essentially one with Christ (Rom. 8:9-10; 2 Cor. 3:17). The function of Christ’s seven eyes is to observe and search in order to execute God’s judgment on the universe and to transfuse and infuse all that God is into His chosen people. In His resurrection Christ, as the last Adam, became the life-giving Spirit (1 Cor. 15:45b; John 6:63a; 2 Cor. 3:6b), who is also the sevenfold intensified Spirit. This Spirit is the Spirit of life (Rom. 8:2). Hence, the function of the seven Spirits is to impart the divine life into God’s people for the building up of God’s eternal habitation, the New Jerusalem.
Zec 4:10b eyes 2 Chron. 16:9; Prov. 15:3; Zech. 3:9
Zec 4:121 branches
In chs. 3 and 4 the same person, Zerubbabel, is signified by a shoot (3:8), a tree (vv. 3, 11), and a branch (v. 12). This indicates that Zerubbabel himself is not the source. He is not a tree complete in himself; rather, he is a tree that is actually a branch of another tree, and that tree is the source. Moreover, Zerubbabel is also a shoot from the other tree, which tree is Christ. Christ is the unique olive tree (Rom. 11:17 and note 2), and Zerubbabel and all Christ’s believers are branches, shoots, of Christ (John 15:5a). Thus, all the believers are the many olive trees, not in the sense of being separate trees but in the sense of being branches of Christ, the unique olive tree.
Zec 4:122 which
Which here refers not to the spouts but to the branches. For the shining of the lampstand, oil is needed. The two olive trees supply the olive oil by flowing the oil out through the branches into the spouts, which in turn direct the oil into the bowl, which supplies the lampstand through the pipes (v. 2).
Zec 4:123 gold
Referring to the oil. The oil denotes the Spirit, and the Spirit is God, who in typology is signified by gold. Thus, to supply the oil for the shining of the lampstand is to flow out God to supply others with the sevenfold Spirit that they may be enlivened for God’s testimony through the church.
Zec 4:14b Lord Micah 4:13; Zech. 6:5
Zec 5:11 Then
The first five visions in this book (1:7—4:14) are positive, as a comforting, consoling, and encouraging word from God to Joshua, Zerubbabel, and the people. In contrast, the last three visions (5:1—6:8) are negative, concerning God’s universal judgment on the evil people and the evil on earth.
Zec 5:12 flying
The flying scroll signifies God’s righteous law and its justice (just judgment). This scroll will be the base of God’s thorough judgment over all the sin on earth (cf. Rom. 3:19).
Zec 5:21 length
The length of the flying scroll being twenty cubits and the breadth being ten cubits signifies the testimony of the law by two squares of ten cubits by ten cubits. The number two is the number for testimony (Deut. 17:6), and the number ten signifies completion in fullness (Rev. 2:10 and note 2). Therefore, the law of God is a testimony to the whole world, and the two squares of ten cubits by ten cubits point to the completion in fullness of the law.
Zec 5:31a curse Mal. 4:6
The curse signifies God’s punishment in judging sins according to His righteous law (Gal. 3:13a). The fact that God’s judgment is a curse indicates that it is a very serious matter.
Zec 5:32 steals
Stealing signifies sins toward man, which are the issue of greed and covetousness, whereas swearing falsely by Jehovah’s name signifies sins toward God, which are the issue of a wrong relationship with God. The law of God given to Moses is of two sections, the first concerning the relationship between man and God, and the second concerning the relationships among men (see note 21 in Exo. 20). To be right with God and with man is to be righteous. Those who are not right with both God and man will suffer God’s judgment.
Zec 5:41 it
Referring to God’s judgment. The description in this verse indicates that the exercise of God’s judgment of sins will be most serious and also very thorough.
Zec 5:4a consume cf. Lev. 14:45
Zec 5:61 the
Lit., it. An ephah vessel is a measuring vessel, a container able to hold one ephah, used for purchasing and selling in business. The vision of the ephah vessel signifies the wickedness of business, or commerce, on the earth.
Zec 5:62 appearance
Commerce seems to have a proper appearance; actually, it is evil, full of wickedness (vv. 7-8).
Zec 5:71 woman
The woman sitting within the ephah vessel signifies the wickedness contained in commerce (v. 8a), such as covetousness, deceit, and the love of money. The vision here corresponds to that of Babylon the Great in Rev. 18. The two visions show that in the sight of God the wickedness contained in commerce is a form of idolatry and fornication. Business is an adulterous woman desirous of making money.
Zec 5:81 lead
A lead cover (v. 7), a lead weight, being thrown over the opening of the ephah vessel signifies the restriction of the wickedness in commerce by God’s sovereignty.
Zec 5:91 two
The one woman (v. 7) becoming two women signifies a double effect of commerce once it becomes free of the restriction. The vision in this verse of the two women going forth signifies the rapid spreading of wicked commerce.
Zec 5:111 To
This signifies that God’s sovereignty will cause the wickedness in business, which the people of Israel learned from the Babylonians in their captivity, to go back to Babylon (the land of Shinar—Gen. 11:2, 9; 2 Chron. 36:7; cf. Dan. 1:2).
Zec 5:11a Shinar Gen. 10:10
Zec 6:11 four
The four chariots signify the four winds (vv. 4-8) from the four corners of the earth (Rev. 7:1-3) for God’s judging of sins upon the earth. These four winds are used by God to carry out His administration in the entire universe. In particular, they are used by God to carry out His judgment, not mainly on individual persons but on nations, governments, and kingdoms. God’s sovereign “blowing of the wind” brings in the different craftsmen to judge the nations that damage and destroy Israel (1:20-21). See note 181 in ch. 1.
Zec 6:12 two
The two mountains signify a testimony of God’s judgments on the earth. From between the two mountains the four winds come forth to testify to the whole earth that God is on the throne and that the earth is under His administration (Dan. 7:9-10; Rev. 4:2 and note 2).
Zec 6:13 bronze
Bronze signifies God’s judgment (Num. 21:8-9). Thus, the two mountains of bronze signify mountains of judgment. Although the two mountains of bronze do not signify Christ, they are nevertheless closely related to Christ, for He has been appointed by God to carry out the judgment on the living and the dead (John 5:22; Acts 10:42; 17:31; 2 Tim. 4:1). On the one hand, Christ is the Redeemer and the Savior; on the other hand, He is the Judge. As the Judge, He will carry out God’s judgment. God’s judgment is for the carrying out of His testimony.
Zec 6:2a red Zech. 1:8; Rev. 6:2-5
Zec 6:21 horses
That each chariot was equipped with horses signifies the quick movement of God’s judgment. The horses of different colors, red, black, white, and speckled, signify the different manners of God’s judgment.
Zec 6:61 one
Lit., it.
Zec 6:81a rest Ezek. 5:13; 16:42
This signifies that the judgments on the countries of the north, Assyria and Babylon (Jer. 1:13-15), have given rest to God’s Spirit. The judgment on these countries was a comfort to God.
Zec 6:111 splendid
The previous eight visions of comfort, consolation, and encouragement are confirmed by the crowning of Joshua the high priest—typifying Christ in His priesthood—linked with Zerubbabel the governor of Judah (vv. 12-13), typifying Christ as the Shoot of David in His kingship (see notes 11 and 81 in ch. 3). Christ, typified in vv. 11-13 by two persons, Joshua and Zerubbabel, is the unique One to hold the two offices of the priesthood and the kingship. In all history He is the only person qualified to bear the responsibilities of these two offices in God’s administration. Thus, in Hebrews 7 Christ is both the High Priest and the King, as typified by Melchizedek (cf. Gen. 14:18). Because Melchizedek bore the two offices of the priesthood and the kingship, he was a type of Christ as the One who would bear both the priesthood and the kingship in God’s administration.
Zec 6:11a crown Exo. 28:37; 29:6; Lev. 8:9; Zech. 3:5
Zec 6:121 build
This indicates that the concluding word in this chapter, concerning the crowning of Joshua, was an assurance to the people that God would do something to complete the rebuilding of the temple (v. 15; Ezra 5:1—6:15).
Zec 6:12b temple Zech. 4:9; Matt. 16:18; Eph. 2:20-22; Heb. 3:3
Zec 6:13a priest Psa. 110:4; Heb. 3:1
Zec 6:131 between
Between the two means between the priesthood and the kingship. In the Old Testament no king could be a priest, but in the millennium both Christ and the overcomers will be kings to reign and priests to serve God. These two responsibilities will be reconciled in both Christ and the overcomers. In the millennium the overcomers will be priests, drawing near to God and Christ, and they will also be kings, reigning over the nations with Christ (Rev. 2:26-27; 20:4, 6). This will be a reward to the overcomers. The believers who are defeated in this age will forfeit this reward. However, after being dealt with in the millennium, these defeated ones will participate in the blessing of this reward in that they will serve God in the priesthood and represent God in the kingship in the new heaven and new earth for eternity (Rev. 22:3, 5).
Zec 6:141 reminder
The crown with which Joshua was crowned was removed from his head and put in the temple. It was to be a reminder to the children of Israel to remember the coming Messiah, the One who would come to be the King and the Priest to execute God’s administration for the fulfillment of God’s economy.
Zec 6:15a far Isa. 60:10
Zec 7:1a Zechariah Ezra 5:1; 6:14
Zec 7:31 weep
According to vv. 3-6 and 8:19a, in their ritualistic religion the people of Israel wept, fasted, and separated themselves in the tenth month to express their grieving for the attacking and besieging of Jerusalem by the Babylonians (Jer. 52:4), in the fourth month to express their grieving for the breaking down of the city of Jerusalem (2 Kings 25:3-4), in the fifth month to express their grieving for the burning of the temple of God and the city of Jerusalem (Jer. 52:12-13), and in the seventh month to express their grieving for the murder of Gedaliah (2 Kings 25:22-26). In vv. 7-14 and in 8:16-17, 19b, Jehovah advised Israel to turn from the vanity of their ritualistic religion to Jehovah and to the reality of a godly life, a life full of righteousness, lovingkindness, compassion, truth, and peace. This would bring in the times of restoration mentioned in 8:2-23.
Zec 7:5a fasted Zech. 8:19
Zec 7:5b seventy Zech. 1:12
Zec 7:71 Negev
I.e., the dry southern desert of Canaan.
Zec 7:14a scattered Deut. 4:27; 28:64; Ezek. 36:19; Zech. 2:6
Zec 8:11 And
This chapter reveals the desire of Jehovah to restore Israel. This restoration will take place in the millennium (Matt. 19:28; Acts 3:21).
Zec 8:2a jealous Joel 2:18; Zech. 1:14
Zec 8:3a return Zech. 1:16
Zec 8:3b within Zech. 2:10
Zec 8:3d mountain Isa. 2:2-3; 11:9; 66:20; Jer. 31:23
Zec 8:61 wonderful
The situation of Jerusalem in the restoration will be so pleasant that it will be wonderful both in the sight of the remnant of Israel and in the sight of Jehovah.
Zec 8:7a save Isa. 11:11-12; 43:5-6; Ezek. 37:21; Amos 9:14-15
Zec 8:8a people Jer. 30:22; 31:1, 33; Zech. 13:9
Zec 8:91 Let
This is a word encouraging the children of Israel to be strong and bold and to finish the work of rebuilding God’s house. God wanted His people to see that His interest, desire, and burden were to finish the building of the temple as the center of His interests on earth. Likewise, God’s burden in this age is to gain a people to know His heart, to realize His desire, and to be one with Him to build up the Body of Christ.
Zec 8:10a wages Hag. 1:6, 9-10; 2:16
Zec 8:12a fruit Joel 2:22; Hag. 2:19
Zec 8:16a truth Zech. 7:9; 8:19; Eph. 4:25
Zec 8:19a fifth Jer. 52:12-13
Zec 8:19b seventh 2 Kings 25:25; Jer. 41:1; Zech. 7:5
Zec 8:201 Peoples
In the restoration the Gentiles will come to Israel to entreat the favor, the grace, of Jehovah, and the children of Israel will be priests to them (vv. 20-23; Isa. 2:2-3; 61:6). After the Jews are saved at the Lord’s coming back (12:10; Rom. 11:26-27), they will become the priests to teach all the repentant nations. By that time the entire nation of Israel will be a priesthood, thus fulfilling God’s original intention expressed in Exo. 19:6. They will teach the Gentiles, the nations, to know God’s way and God’s person, and they will teach them to worship and serve God. As priests, they will bring the nations into the presence of God that they may be enlightened, corrected, and favored with all the riches of God. The prophecy in vv. 20-23 was an encouraging word spoken to the children of Israel. See note 32 in Isa. 2.
Zec 8:22a seek Isa. 2:3; Micah 4:1-2
Zec 8:231 languages
In the millennium God will reverse the judgment on Babel (Gen. 11:7-9) and deal with the problem caused by the different languages among the nations. What happened at Pentecost (Acts 2:4-11) is a prefigure of what will take place during the age of the millennial kingdom.
Zec 8:23a nations Isa. 60:3; 66:23; Zech. 2:11
Zec 9:11 The
The visions in chs. 1—6 are mainly for consolation to the children of Israel, whereas the prophecies in chs. 9—14 are mainly for their encouragement. Both the consolation and the encouragement are Christ (Luke 2:25 and note 2). Chapters 9—11 speak of Christ’s lowly first coming, whereas chs. 12—14 speak of Christ’s victorious second coming.
Zec 9:12 land
The prophecy in vv. 1-7 concerns the destruction carried out on the nations around Judah by Alexander the Great, king of the Grecian Empire (336-323 B.C., with the influence of his four successors up to 44 B.C.), prophesied by Daniel as the abdomen and the thighs of the great human image in Dan. 2:32, as the third beast in Dan. 7:6, as the male goat in Dan. 8:5, and as a mighty king in Dan. 11:3.
Zec 9:1a Damascus Isa. 17:1-14; Jer. 49:23-27; Amos 1:3-5
Zec 9:3a Tyre Isa. 23:1-18; Ezek. 26:1–28:19; Amos 1:9-10
Zec 9:5a Ashkelon Jer. 47:5-7; Zeph. 2:4-7; Amos 1:7-8
Zec 9:8a encamp Psa. 34:7; Zech. 2:5
Zec 9:81 house
This verse reveals that during the attack of Alexander the Great, the Lord protected Jerusalem with the temple, which was His house. Although Alexander, a mighty king, caused damage to many nations around Judah, he did not cause much damage to Judah and Jerusalem, and he did not damage the temple at all. This was a sign of the restoration that would be brought in by the coming of Christ in vv. 9-10.
Zec 9:91 Exult
[ par. 1 2 ]
Zec 9:91 [1] The prophecy in vv. 9-10 is an insertion; v. 11 is the continuation of v. 8. The prophecy in v. 9 reveals that Christ would come in a righteous way with salvation for God’s people and that He would come as a King, but as a lowly King, a humiliated King, riding not on a majestic horse but on a donkey, even a colt of a donkey. This was fulfilled when Jesus Christ came into Jerusalem the last time (Matt. 21:1-11). At that time Christ was temporarily welcomed by the people of Israel.
Zec 9:91 [2] The prophecy concerning the coming of Christ in this verse and the prophecy concerning the millennial kingdom in v. 10 are inserted between the first part of the chapter, concerned with Alexander the Great, and the last part, concerned with Antiochus Epiphanes. This entire book indicates that the all-inclusive Christ, who is the center and the circumference, the centrality and the universality, of God’s move to fulfill His economy on the earth, is intimately involved with human history and with the great human empires, especially the empires of Persia (chs. 1—6), and Greece and Rome (chs. 7—14).
Zec 9:9a daughter Isa. 62:11; Zech. 2:10; Matt. 21:5; John 12:15
Zec 9:9b daughter 2 Kings 19:21; Isa. 37:22; Lam. 2:13; Micah 4:8; Zeph. 3:14; cf. S.S. 1:5; Luke 23:28
Zec 9:9c King Jer. 23:5; 30:9; Matt. 2:2
Zec 9:9d colt Mark 11:7; Luke 19:33
Zec 9:101 And
The prophecy in this verse refers to the millennial kingdom, which will be the time of restoration (Matt. 19:28; Acts 3:21). In the millennium God will cause all warfare to cease (Isa. 2:4) and will bring in peace and His eternal kingdom (Rev. 11:15). This verse, coming immediately after the prophecy concerning Christ’s coming in v. 9, indicates that if the people of Israel had welcomed Christ in His first coming, the kingdom of the heavens would have been set up on earth, and the age of restoration would have come at that time. However, when Christ came the first time, He was welcomed only temporarily and was ultimately rejected, detested to the uttermost, and put to death by being crucified. As a result, the restoration was suspended, and a time of judgment over the children of Israel entered in (Matt. 23:37—24:2), a time that has lasted nearly twenty centuries. Therefore, Christ needs to come a second time, this time not riding a donkey but like lightning (Matt. 24:27). Then peace and the eternal kingdom, as God’s dominion, will be on the earth from sea to sea. This is the sequence according to the spiritual significance.
Zec 9:102 River
I.e., the Euphrates.
Zec 9:111 As
The prophecy in vv. 11-17 concerns the victory of the Jewish Maccabean heroes over Antiochus Epiphanes, the king of Syria (175-164 B.C.), the kingdom of the north, prophesied by Daniel in Dan. 8:9-14, 23-25 and 11:21-35 (see notes there). Antiochus Epiphanes was a type of the coming Antichrist.
Zec 9:11a blood Matt. 26:28; Mark 14:24; Luke 22:20
Zec 9:11b released Isa. 42:7; 51:14; 61:1; Luke 4:18
Zec 9:13a sons Dan. 11:32-34
Zec 9:131 Javan
I.e., Greece. This is the key to understanding vv. 11-17. The sons of Greece (Javan) are Antiochus and those with him, and the sons of Zion are the Maccabees. Thus, v. 13 prophecies that at the time of Antiochus Epiphanes, God would stir up His sons, the sons of Zion, against the sons of Greece.
Zec 9:141 them
In vv. 14-15 them and they refer to the Maccabees, who were to be defended by God.
Zec 9:14a trumpet cf. Isa. 27:13; 1 Cor. 15:52
Zec 9:15a defend Zech. 12:8
Zec 9:161 that
Referring to December 25, 165 B.C., the day when the Maccabees cleansed the temple after defeating Antiochus Epiphanes.
Zec 9:171 great
This word was spoken in congratulations to the Maccabees for their victory.
Zec 10:11a rain Deut. 11:14; James 5:7
Rain here signifies blessing. Here the Lord encourages His people to ask Him for His abundant blessing at the time when He is favorable toward them.
Zec 10:21 teraphim
Images or false gods kept in the people’s homes.
Zec 10:22 vanity
Or, iniquity.
Zec 10:2a no 1 Kings 22:17; Ezek. 34:5; Matt. 9:36
Zec 10:31a male Ezek. 34:17; Matt. 25:33
The male goats are the improper shepherds. The proper shepherds are the prophets, the proper ones who speak for God.
Zec 10:32 visited
Jehovah’s visiting His people was His coming to them in the man Jesus (Matt. 1:23) to be the real Shepherd of His flock (Matt. 2:6; 9:36; John 10:2-4, 11, 14).
Zec 10:33 horse
After being visited by the Lord as the Shepherd, every weak sheep among God’s people becomes a horse of majesty. The situation of God’s people in vv. 3-12 is the result of Jehovah’s loving visitation.
Zec 10:41 him
Him (four times) refers to Judah in v. 3.
Zec 10:4a peg Isa. 22:23
Zec 10:6a bring Jer. 3:18; Ezek. 37:21; 39:25
Zec 10:8a multiply Isa. 49:19; Ezek. 36:37
Zec 10:9a sow Hosea 2:23
Zec 10:9b remember Deut. 30:1
Zec 10:10a Egypt Isa. 11:11, 16; Hosea 11:11
Zec 10:11a dry Isa. 11:15-16
Zec 10:121 I
I here refers to Jehovah, indicating that Jehovah will strengthen His people in Himself. They will then walk about in His name, i.e., in His person as the reality of His name (Matt. 28:19 and note 5). To be in God’s name is to be one with God in our daily walk by our living, walking, and having our being in God’s name (cf. Col. 3:17).
Zec 10:12a walk Micah 4:5
Zec 11:11 fire
Verses 1-3 reveal the destruction carried out in the neighborhood of Israel by the Roman Empire. The fire here refers to the coming of the Romans to devastate Lebanon and Jordan.
Zec 11:61 neighbor’s
The neighbor here refers to the subordinate kings and governors of the Roman Empire, such as Herod and Pilate, in the region of Palestine, and the king is Caesar.
Zec 11:71 I
I here refers to Jehovah, as indicated by the previous verse. Jehovah as Jesus came to feed His people, who were about to be slaughtered, the afflicted of the flock.
Zec 11:72 Favor
Jehovah as Jesus brought two staffs—Favor and Bonds. Favor refers to grace, and Bonds refers to being bound into oneness. Jesus came as the Shepherd to feed God’s flock with grace so that they might have oneness.
Zec 11:81 three
The three shepherds here are the priests, the elders, and the scribes (Matt. 16:21). Jehovah as Jesus set aside the three shepherds and destroyed them, and their souls detested Him. The Lord Jesus as the proper Shepherd was rejected, leaving the children of Israel as a flock without any shepherd (cf. Matt. 9:36). See note 151.
Zec 11:101 broke
This indicates that the Lord annulled the covenant which God made through Moses, leaving the people without a covenant to cover them. He thus took away the grace (favor).
Zec 11:121 do
Lit., cease.
Zec 11:122a thirty Matt. 26:15; cf. Exo. 21:32
Verses 12-13 reveal that the Messiah, as the proper Shepherd of Israel, was detested, attacked, rejected, and sold for thirty pieces of silver, the price of a slave (Exo. 21:32). What is prophesied here was fulfilled in the Gospels (Matt. 26:14-15; 27:3-10).
Zec 11:13a potter Matt. 27:9-10
Zec 11:141 broke
This indicates that the binding love among the people of Israel also was taken away (see note 101). As a result, the nation was divided and full of inner fighting (v. 9). From the day of Christ’s crucifixion there has not been any oneness among the Jews. Although those in the northern kingdom, Israel, and the southern kingdom, Judah, were brothers, the brotherhood among them has been broken because the binding love has been broken. This took place while they were living under the oppression of the Roman Empire.
Zec 11:14a between Isa. 9:21; cf. Ezek. 37:16-19
Zec 11:151 foolish
[ par. 1 2 ]
Zec 11:151 [1] The priests, the elders, and the scribes as the evil shepherds were annulled (v. 8a), and Jesus as the proper Shepherd was crucified, rejected to the uttermost (vv. 8b, 12-13). Therefore, the children of Israel were left to the foolish and worthless shepherds, who would not take care of them (vv. 15-17). After the crucifixion of Christ, there was no proper leadership among the people of Israel, and they were all scattered (Matt. 26:31). They fought with one another, devouring one another. The foolish, worthless shepherds who rose up among them caused them further suffering. This kind of situation allowed Titus, the Roman prince, to devastate the entire country of Judah in A.D. 70 (Matt. 21:33-41 and note 411).
Zec 11:151 [2] The center of the prophecies in chs. 9—11 is Christ as the rejected Messiah. As the coming Savior and Redeemer, Christ came and entered into Jerusalem as the King in a lowly form (9:9-10). At first, He was welcomed by the people, but later, under the influence of the elders, priests, and scribes, they changed their mind and detested Him (v. 8b). The Lord Jesus was sold, judged, sentenced, and put on the cross to die (vv. 12-13). Thus, the Messiah, who was welcomed temporarily, was utterly rejected. As a result, the people of Israel were divided, persecuted by the Roman Empire, and scattered throughout the earth (vv. 14-17).
Zec 11:17a shepherd Jer. 23:1; Ezek. 34:2; John 10:12-13
Zec 12:11 The
Chapters 12—14 of this book unveil Christ as the Messiah returning to be enthroned as the King not only over Israel but also over the whole world. His first coming, described in chs. 9—11, was humble and intimate; His coming back, described in chs. 12—14, will be with power and authority.
Zec 12:1a stretches Job 9:8; Psa. 104:2; Isa. 40:22; 42:5; 44:24; 45:12, 18; 48:13; 51:13
Zec 12:12b spirit Gen. 2:7; Num. 16:22; Eccl. 12:7; 1 Cor. 2:11; 1 Thes. 5:23; Heb. 4:12
In His creation God made three crucial, equally important items—the heavens, the earth, and the spirit of man. The heavens are for the earth, the earth is for man, and man was created by God with a spirit that he may contact God, receive God, worship God, live God, fulfill God’s purpose for God, and be one with God. In His economy God planned to have Christ as the centrality and universality of His move on earth. For His chosen people, who would care for Him as the Creator and as the Redeemer, there was the need for Him to create a receiving organ so that they would have the capacity to receive all that God had planned for Christ to be. Hence, this book charges us to pay full attention to our human spirit, that we may receive the Christ revealed in this book and may understand all that is revealed therein concerning Him (Eph. 1:17-18a; 3:5). See notes 75 in Gen. 2, 51 in Isa. 42, 244 in John 4, and 232 in Phil. 4.
Zec 12:2a cup Isa. 51:17, 22-23
Zec 12:21 siege
Chapters 12—14 prophesy concerning Israel’s destiny in the great war of Armageddon, in their household salvation, and in the millennium. The war of Armageddon will be the greatest war among mankind. This war will take place at the end of the three and a half years of the great tribulation (Matt. 24:21; Dan. 7:25; 12:7; Rev. 11:2; 13:5). Although this war will be motivated by Antichrist with the intention of destroying Israel, it will be waged by Satan through his human followers as his earthly army, against God with His saints as His heavenly army (14:2-5; Joel 3:11; Rev. 16:13-14; 17:14; 19:14). Antichrist, the embodiment of Satan, will be the commander of Satan’s army, and Christ, the embodiment of God, will be the Commander of God’s army. In this divine war Christ will destroy Antichrist by the breath of His mouth and bring him to nothing by the manifestation of His coming (2 Thes. 2:8). This war will be the great winepress of the fury of God trodden by Christ at His coming back to judge the world (Isa. 63:1-6; Rev. 14:17-20).
Zec 12:3a day Zech. 12:4, 6, 8-9, 11; 13:1; 14:4, 6, 8-9, 13
Zec 12:3b gathered Joel 3:2, 9-12; Zech. 14:2-3; Rev. 16:14; Micah 4:11-13
Zec 12:4a rider Psa. 76:6; Ezek. 38:4; Zech. 10:5
Zec 12:8a defend Zech. 2:5; 9:8, 15-16; Joel 3:16-17
Zec 12:81 Angel
Here Angel of Jehovah is in apposition to God earlier in the verse (cf. Exo. 3:2-6 and note 21).
Zec 12:9a come Zech. 12:2; Rev. 16:14
Zec 12:10a pour Ezek. 39:29; Joel 2:28
Zec 12:101b Spirit Heb. 10:29
In Acts 2 God poured out His Spirit upon all flesh, and three thousand were saved (Acts 2:17, 41). But when God pours out the Spirit of grace upon the inhabitants of Jerusalem, many thousands of Israel, even the entire race of Israel alive at that time, will be saved (Rom. 11:26-27). The Spirit of grace here is in contrast to the Spirit of power in Acts 1:8 and 2:1-4. The Spirit of power is to strengthen us, but the Spirit of grace is to bring us into the enjoyment of the Triune God. In Acts 2, at the beginning of the age of grace, the church age, the Spirit was mainly the Spirit of power, but in this verse, at the end, the consummation, of the age of grace, the Spirit will be mainly the Spirit of grace for the enjoyment of the Triune God. The Jews on the day of Pentecost were stubborn and hard; hence, the Spirit of power was poured out to inspire them to repent. But the half of the inhabitants of Jerusalem that survive the attack of Antichrist and his armies (14:2) will have lost their taste for everything other than God and will have already repented. Therefore, the Spirit of grace will be poured out upon them so that they can receive the Triune God as their enjoyment.
Zec 12:102 look
At the end of the war of Armageddon, Christ will come to earth, and the remnant of Israel will look on Him whom they have pierced (John 19:34, 37; Rev. 1:7), will repent and wail, and will believe in Christ and receive Him. In this way all Israel will be saved (Rom. 11:26-27). This will be the household salvation rendered to Israel by God.
Zec 12:103 they
Although it was their forefathers who pierced the Lord Jesus, God counts that as something done by these repentant ones.
Zec 12:104c pierced Psa. 22:16; John 19:34, 37; Rev. 1:7
The piercing of Christ is the foundation of redemption (John 19:34). Apart from Christ’s being pierced, there is no base for our redemption.
Zec 12:105 only
Repentant Israel will wail over Christ as the only Son of God (John 1:18; 3:16) and will cry bitterly over Him as the firstborn Son of God (Rom. 8:29; Heb. 1:6a). Christ’s being the only begotten Son is for us to be redeemed and to receive eternal life (John 3:14-16). Christ’s becoming the firstborn Son through His death and resurrection (Rom. 1:3-4) is for us to become sons of God as heirs to inherit all the riches of what God is, that is, to receive, participate in, and enjoy all the riches of the Triune God (Rom. 8:14-17; Gal. 3:26, 29). In their repentance Israel will realize that as the only begotten Son Christ has redeemed them and has brought them eternal life and that as the firstborn Son He has made them heirs to inherit the riches of the Triune God as their enjoyment.
Zec 12:10d son Jer. 6:26; Amos 8:10
Zec 12:11a wailing 2 Chron. 35:24
Zec 12:11b Megiddon 2 Kings 23:29
Zec 12:12a wail Matt. 24:30; Rev. 1:7
Zec 12:121 family
Zechariah uses three kinds of families—the royal family of David (David and Nathan), the family of the priesthood (Levi), and the family of an evil man (Shimei, who cursed David—2 Sam. 16:5-8)—as illustrations. All those who look upon Christ, the pierced One, with a repentant spirit, will wail over Him.
Zec 12:12b Nathan 2 Sam. 5:14; Luke 3:31
Zec 13:11 opened
This opened fountain is Christ’s pierced side (John 19:34, 37), which was opened for the accomplishing of redemption.
Zec 13:1a fountain John 19:34
Zec 13:1b for Ezek. 36:25; Heb. 9:14; 1 Pet. 1:19; Rev. 1:5
Zec 13:4a hairy 2 Kings 1:8; Matt. 3:4
Zec 13:51a no Amos 7:14
Verses 2-4 speak of God’s causing the false prophets to pass from the land. This cleared the way for Christ to come in as the real Prophet. However, Christ said that He was not a prophet but a tiller of the ground. This means that He was not the kind of prophet, a false prophet, mentioned in the preceding verses. Christ came to be the real Prophet (Matt. 13:57; Deut. 18:15-19, cf. Acts 3:22) but was rejected and wounded in His side in the house of Israel, His relatives in the flesh (vv. 5-6; 12:10). That wound became the base of their redemption, which Christ accomplished for them in His death.
Zec 13:6a wounds John 19:34, 37; cf. Psa. 22:16
Zec 13:61 love
The children of Israel killed Christ, but in this sweet word Christ counts their action as wounds from those who love Him.
Zec 13:71 Fellow
Christ, the Fellow of Jehovah, came as the God-sent Shepherd to the children of Israel (11:7; Matt. 9:36; John 10:11) but was attacked unto death by them (v. 7a; Matt. 26:31; Acts 2:23). As a man Christ was both a relative of the children of Israel and a Fellow of Jehovah. As He was hanging on the cross, His relatives wounded Him (v. 6), and God called in the sword to strike Him.
Zec 13:7a Strike Matt. 26:31; Mark 14:27
Zec 13:7b scattered John 16:32
Zec 13:72 little
Little ones here refers to the people of Israel. This indicates that God reacted to the rejection of Christ by the children of Israel and turned His hand upon them as the little ones by punishing them through Titus the Roman prince and his army in A.D. 70 and scattering them into the nations to be despised, humiliated, persecuted, and destroyed throughout the age of grace until today (Matt. 21:41a; 23:38; 24:2). This is God’s sovereign preparation of a people to receive the Redeemer with His redemption and His salvation. See notes 101 and 102 in ch. 12.
Zec 13:81 Two
In the great tribulation at the consummation of the present age, in all the land of Israel two-thirds of the people will be cut off, slaughtered, by Antichrist in his persecution of the Jews (Rev. 11:2; 13:7). One-third of the remnant will be left in the land and will be brought through fire and refined like silver and tried like gold by the persecution of Antichrist (vv. 8b-9a). These will be those who are written in the book as the secret record (Dan. 12:1b). They will call on the Lord’s name, and the Lord will answer them. The Lord will say that they are His people, and they will say that the Lord is their God (v. 9b). They will be saved into the enjoyment of the riches of the Triune God, first in the millennium to be the priests to teach the nations (8:20-23; Isa. 2:3) and then in the New Jerusalem to participate in all the blessings God has ordained in eternity and for eternity (see Rev. 21:12b and note 4, par. 2). This is the household salvation to Israel (Rom. 11:26-27). See note 13 in Dan. 12.
Zec 13:9a fire cf. 1 Cor. 3:13
Zec 13:9b refine Isa. 48:10; Mal. 3:2-3
Zec 13:9c people Psa. 144:15; Jer. 30:22; Ezek. 11:20; Hosea 2:23
Zec 14:2a gather Joel 3:2; Rev. 16:14
Zec 14:21 half
In the great tribulation Antichrist and his armies will slaughter two-thirds of the Jews (13:8 and note). Of the one-third remaining in the land, most will probably be in the area of Jerusalem. Out of this one-third, half the city will be captured by Antichrist. In his mercy God will preserve the remaining half. Antichrist will attempt to destroy them also; however, as revealed in vv. 3-7, Jehovah as Christ will come with His saints (vv. 3, 5) and go forth to fight against and defeat Antichrist and his followers, the nations (Joel 3:11; Rev. 17:14; 19:11-21). This will result in Israel’s household salvation (Rom. 11:26-27). See 12:8-10 and notes.
Zec 14:3a fight Exo. 14:14; Deut. 1:30; cf. Joel 3:16; Hag. 2:21-22
Zec 14:41 feet
In fulfillment of Acts 1:11 the feet of Jehovah as Christ will stand in that day on the Mount of Olives.
Zec 14:4a Mount Ezek. 11:23; Acts 1:11-12; Matt. 21:1
Zec 14:5b come Matt. 16:27; 24:30-31; 25:31; Mark 8:38; Jude 14; Rev. 19:11-16
Zec 14:51 Him
Some MSS read, You.
Zec 14:61 the
The shining ones here are the sun, the moon, and the stars. The things that take place in vv. 6-7 indicate that God will change a number of things in the universe in order to judge the evil human beings and to save His elect.
Zec 14:7a known Matt. 24:36; Mark 13:32
Zec 14:81 living
In the millennium there will be no thirst, for living waters will go forth from Jerusalem. This is similar to the record in Ezek. 47:1-2.
Zec 14:8a waters Ezek. 47:1; Joel 3:18; Rev. 22:1
Zec 14:82 eastern
I.e., the Dead Sea.
Zec 14:83 western
I.e., the Mediterranean Sea.
Zec 14:91a King Dan. 2:44; Rev. 11:15
In the millennium Jehovah as Christ will be King over all the earth (9:10b; Psa. 72:8), and He will be the one God and His name the one name.
Zec 14:10a Hananel Neh. 3:1; 12:39; Jer. 31:38
Zec 14:11a no Jer. 31:40; Rev. 22:3
Zec 14:11b dwell Jer. 23:6
Zec 14:16a worship Isa. 60:6-7, 9; 66:23
Zec 14:16b Feast Lev. 23:34, 43; Neh. 8:14; Hosea 12:9; John 7:2
Zec 14:17a not Isa. 60:12
Zec 14:171 no
Because the present age is the age of grace, God sends rain on the just and the unjust alike (Matt. 5:45). However, the coming age will be the age of righteousness. Those who do not go up to Jerusalem to worship the King and to keep the Feast of Tabernacles will not receive rain.
Zec 14:20a Holiness Exo. 28:36; Isa. 23:18; Jer. 2:3
Zec 14:201 pots
Pots are small, whereas the basins are large; but in the millennium the pots in the house of God will be as large as the basins before the altar.
Zec 14:211a Canaanite cf. Isa. 35:8; Joel 3:17; Rev. 21:27; 22:15
Or, merchant.