Zechariah 8:18-23; Acts 13:44-49

Interest in the future is one of the

pre-eminent concerns of man. Because
of this deep concern the Old Testament
era nations sought future knowledge by
illicit means through astrology,
necromancy, oocultlsm, and so forth.
Even Israel's King Saul illidtly sought
knowledge of the future through the
Witch of Endor (1 Sam. 28:71). It also
explains why so many Americans even
today employ the occult, consult
astrological tables, and engage in other
New Age practices. But God prohibits all
suchselfishinquiriesasimmoral practices
(Deut. 18: 10-11).
Thisthirstforthefutureinmanlargely
is traceable to his being created in the
image of God (Gen. 1 :26). And the
Scripture reveals to us that God is eternal
(l Tim. 6: 16). In fact, Scripture teaches
usthatGodspectfically hasseteternityin
our hearts (Eoc!. 3: 11 NASB) by creating
us with immortal souls.
Yet the Bible also teaches us that man
isa creature enmeshed in time. He is "set
behind and before" by the etemal God
(Psa. 139:5). He is quarantined in the
present, although he awaits etenrity at
the end of his days.
But God does not leave us without a
future perspective by cutting us off from
the occult. He has sent His prophets to
tell us enough of the future to encourage
us to obedient living and hope-filled
labor. The study of the progress of
history under God's providence is a pan
of theology called "eschatology,"thestudy
of the last things.
Since we are studying the prophedes
of Zechariah, we have dealt with and will
continue to deal with eschatological
statements. This we do in the passage
before us, and we will again in the
following very important chapters. let
us consider what these passages teach us
about the conditions, scope, and source
of blessings that impact our future.
1. The Conditions of Blessing.
InZechariah 7:3 theJews from Bethel
had asked a question of the pliests and
prophets in Jerusalem. Their question
was, in essence: "Since we are no longer
in captivity to Babylon, should we
continue the fasts we have conducted
since the Captivity began?" In the first
pan of God's answer (given in Zechariah
7:4-14) the continued emptiness of so
many of the Jews in their approach to
God was sorely rebuked.
But God's answer is not one entirely
of rebuke. In Zechariah 8 Zechariah sets
forth the pOltion of God's answer which
is of a more cheerful nature, as we have
noted in our last two messages on
Zechariah 8: 1-17. Now in these few
versesinverses 18-23, we havethesecond
pan of the cheerful words, opening with
the same words as the first (cp. 8: 1 and
8: 18). God promises to render
unnecessary Judah's fasts of sorrow,
Zechariah 8: 19. He promises, in fact, to
replace them with "cheerful feasts."
Yet, as we have noted before, though
these "cheerful feasts"will come by God's
unthwartable decree, they will come
conditioned upon the people's
righteousness, Zechariah 8:19d. Here,
as elsewhere in God's Word, blessings
are suspended upon holiness. Without
holiness no man shall see the Lord --or
experience His favor (Heb. 12:14).
God is no blind bureaucrat doling
out His gifts to the slothful and wicked,
who refuse to acknowledge His claim
upon them. Likewise, Christisno Savior,
unless He is Lord. This is the uniform
teaching of Scripture. IfJudah desires to
be done with her fasts, whichareperpeLual
remindersofherformerdestruction, then
she must "love truth and peace."
This reference to truth and peace
harkens backtoverse 16. ThereZechariah
renrinded them of their obligation to
God's holy Law by summarizing some
personal and dvil aspects of it. And this
was prepared for by the great covenant
promise reCited, complete with
conditions, in Zechariah 8:8. And these
verses pointed backto anearlierreminder
of their obligation to God's Law in
Zechariah 7:9-12.
Do we desire joy and gladness and
cheerful feasts? Then we should also
bow before our Lord and Master. We do
not do so in order to become saved, for
we cannot work for our salvation,
Ephesians 2:8-9. But we are to do so
because we are saved, Ephesians 2:10.
AsJohn tells us: "This is the loveaf God, that
we keep his commandments: and his
commandments are not grievous" (1 John
5:3).
2. The Scope of Blessing.
But now let us move on to consider
December, 1992 l' THE COUNSEL of Chalcedon t 21
thewidescopeoftheprophesiedblessings
of joy, gladness, and cheer. Of course,
these have been mentioned before --
even in Zechariah 8: 7 --, but here we
hope to make further progress in our
understanding. Genesis 1 teaches us a
vital truth: that God created the entire
heavens and earth. Psahn 24rerrrinds us
that the entire earth is the Lord's. The
scope of God's saving work in Christ is
thewide world, whichHe created for His
gloryCRev.4:11;Col.1:16).Itisnotjust
the Jews. And this truth is clearly urged
in our text.
Let us carefully notice the
prontise of the great numbers
of converts and the
tremendous influence of
salvation in the world. In
Zechariah 8:20, 22 we see the
promiseofmultimdescom:ing
to salvation. This obviously
speaks of non-Jewish people,
for verse 23 makes that quite
plain. And this began in the
days of the apostles. TIns
doctrine of massive gentile
salvation was a great truth
which wasforlongageshidden
from the gentiles. In fact, Paul
calls it a mystery with which
he, as the Apostle to the Gentiles, was
especially entrusted, Romans 16:25-26.
Zechariah does not just make one
passingallusion to thespreadofsalvation
throughout the world, either. He points
to it in several different ways. And the
ways he does so are imponant in
themselves.
Not only are great numbers of
individualsto besaved, asisevident from
verses20and22, butalsowholeculmres
and nations are to be won. In other
words, to put it in modern tenninology,
the world with all of its cuhnres and
nations is to be Christianized.
Notice the phraseology Zechariah
employs. He points out the winning of
massive number of individuals byuse of
the word "people." In this he finds
confinnation in Christ, who taught in
massive conversions in the world, John
12:32.
But Zechariah speaks also of whole
dtles and nations coming before the
Lord of hosts, Zethariah 8:20, 22. It is
interesting to note that Christ is called
the "Savior of the world" several times in
the New Testament. He is said to be "the
propitiation for the sins of the whole world"
(lJohn2:2). True, we may say He is my
persoruilSavior. Butthereisanimportant
sense in which He is called the "Savior of
the world." Because He will, in fact, save
inass numbers of individuals, great
numbers of dties, and whole nations to
Himselfl
disdples of all people," had He only
intended to indicate that great numbers
of individuals were to be won. Zechariah
colild have alluded only to the "people,"
too. But he did not.
. 'In keeping with the Old Testament
expectation regarding the redemption of
the world as a system, Christ established
the gospel in order to bring about the
ultimate effect: the establishment of an
entire Christiandvilization. And that He
genuinely expected such isevidentinthe
fact that He did not merely say, ''Preach
to all nations." Nor: 'Witness
to all nations." Rather He
commanded us to "make
disdples of all nations." And
to demonstrate the reality of
this command He prefaced it
bysaying, "Allauthorityisgiven
to Me in heaven and. on earth. "
Furthennore, He closed it by
promising, "I am with you until
the end"
Furthermore, in
Zechariah's phraseology the
idea of culture is suggested by
his reference to cities. God is
not going to win just the
shepherds and fanners that
composed most of Israel. He
will win the great centers of c1ilmre and
commerceandindustty, knownasdties.
It is interesting, too, that he does not
just mention only the mass numbers of
Whatispicturedhereisanexplosion individuals, dties, and nations that will
and mushrooming of salvation's effect: be convened. He is boldly suggesting
from people, to dties, to strong nations. that even "strong nations" will be won to
Christianity, yousee, involvesacomplete . the true faith, Zechariah 8:22. In other
worldview, it is a whole way oflife. And words, the strong, cruel, pagan nations
c1ilmreis the sum total of the daily labors thathadaftlicted Israelinitshistory! God
of man. When mass numbers are is not setting out to pluck brands from
convened to Christ, cultures and the fire. Nor will He save only the
evenmallynationsaresweptinto Christ's humble who work the soil. Neither will
kingdom by the gospel. He save those in the small countries of
And this is exactly what is taught in the world. His salvation will sweep
the Great Commission, Matthew mighty nations into His fold. They will
28:18-20. Our Lord says, "Makedtsciples seek to establish their governments
of all nations." He could have said, "Make according to biblical law, as Zechariah
disciplesofmanypeople," oreven "Make has urged in 7: 10-12 and 8: 16-17.
22 TIlE COUNSEL of Chalcedon December, 1992
We should bemindful of the method
of worldwide conquest, as well. Earlier
the promise of blessing was that it would
result not from the exercise of might nor
power, but by God's Spirit CZech. 4:6).
The Christianization of the world will
not come by sword. There will not be
Crusades, Inquisitions, and Holocausts
that lead to the O1ristianization of the
world. Instead there will be the sincere
desire to worship Godthatmovesmento
Christianity, Zechariah 8:21-22.
Worship, not politics Dr anned forces,
will unite the world in peace.
Here, of course, weshouldremember
that in the New Testament the Christian
Church is called "the Israel of God" C Gal.
6:16), "theseedofAbraham"CGal. 3:29),
"theJerusalemabove"CGal. 4:26), "Mount
Zion"andthe"heavenlyjerusalem"(Heb.
12:22), "the circumcision" (Phil. 3:3),
and other such jewish names. The
reference to "corning to jerusalem" here
signifiesthenationscomingtotheChurch
-- for how could all nations of the earth
gather in literal]erusalem?
3. The Source of Blessing.
Although we have noted in earlier
messages that Israel will never again be
exaltedasa distinct, favored nation, there
is still an important historical role the
jews have played in salvation. This is to
be understood from verse 23.
Jesus worned the woman at the
well: "salvation is of the Jews" Oohu
4:22). The Jewish nation was an
important instrument in the hand of God
to bring salvation to the world. God
established the seed line of Christ in
Abraham,lsaac,andjacobCGen.12:2-3).
God revealed all the preparatory
Scriptures to theJewsCPsa. 147:19-20).
Salvation began to be proclaimed in
jerusalem CActs 1:8). In fact, salvation is
to the Jew first and also to the Greek
(Rom. 1:16).
lnlightofallthiswemayundeTSland
verse 23. This small nation of the Jews
was to bethesourceof the salvation of the
world. The imagery is of a multitude of
gentiles coming to the Jews for salvation.
And this is the situation we find in the
New Testament as the gospel goes out
fromJerusalemtotheworld. Thenumber
ten is here a round, indefinite number
indicating that from small beginnings
there will How gloriOUS results, as if on a
10 to 1 ratio.
TheBookofRevelationreHectssintilar
imagery as found here in verse 23,
Revelation 7:9. Men of all nations and
languages will be won to the gospel of :;,::'
Christ. ..
Although God is finished with Israel <:
as a political entity, and as the land of ' :
Palestine as a significant piece of geogra-
phy, He is not finished with the Jews
themselves. Thereiscomingadayinthe
future, when after great multitudes of :
gentiles have been won to salvation, the .
Jews will be moved to jealousy and will
be swept back into the kingdom. Paul
teaches this in Romans 11:11-15, 25.
Conclusion
Theworldwearesendingourchildren
into is one that has been claimed by
God's prophetic word. We are not
sending them fonh into ever gloomy
chaos and despair. We are sending our
children into a future that God claims.
Let us train up our children in the
way they should go so that they might be
God's instruments in effecting mass
evangelism and Christian cultural
renewal. Letustraintheminthe Christian
faith. Let us train them in "thinking
God'sthoughtsalierHim." The blessings
of joy, gladness, and cheer come only in
response to the love of truth and peace.
The20thCenturyis often called ''The
Era of the Triumph of Humanism." It is
not an accident that this has also been
documented as the bloodiest era lmown
to man. As the Lord says, "Those who
hate me love death" CProv. 8:36). But
praise be to God: Zechariah 8:20-22.0
December, 1992 THE COUNSEL of Chalcedon 23