Zacarias 12
John MacArthur · Citado em PreceptAustin
Zacarias 12
MacArthur - Jerusalem is pictured as a large basin (CUP) from which the nations will figuratively drink with eagerness, only to find themselves becoming intoxicated, disoriented, and thus easy prey for divine judgment at the end of Daniel’s 70th week in the battle of Armageddon (ED: MORE ACCURATELY DESCRIBED AS A CAMPAIGN - SEE NOTE) when nations gather to attack Jerusalem In Scripture the reception of God’s judgment is often described as drinking from His cup... Ps 75:7-8 But God is the Judge; He puts down one and exalts another. 8 For a cup is in the hand of the LORD, and the wine foams; It is well mixed, and He pours out of this; Surely all the wicked of the earth must drain and drink down its dregs. MacArthur - The cup of wrath describes God’s judgment which He forces down the throats of the wicked (cf. Job 21:20; Is 51:17; Jer 25:15–29; Mt 20:22; 26:39).
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MacArthur comments - Jerusalem experienced the Lord’s anger through her extended subservience to foreign powers with no human to deliver her (v. 18), but the punishment will end (Isa 51:22; 40:1, 2; cf. Isa 29:9). On the other hand, Babylon will drink from the cup of His anger forever (Rev 14:8-11-note; Rev 16:19-note).
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MacArthur - Jerusalem was drunk through drinking the cup of God’s wrath (63:6). But, in contrast to Babylon, which drank the fury of God’s wrath to the last drop (Isa 51:17; Rev 18:6-note), Israel will have the cup removed before all the wrath is consumed. It will be handed to Israel’s oppressors for them to drink the full fury (Isaiah 49:26; Jer 25:15, 26, 28; Zec 12:2).
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MacArthur adds that this metaphor is saying that "anybody that tries to lift it is going to get a hernia....Notice the phrase "cut in pieces?" (IN KJV)...Literally it says "shall grievously injure themselves." And the simple meaning in the Hebrew is to rupture, to tear's oneself, an injury perhaps sustained from lifting something too heavy." (To herniate means to project through a rupture or tear in the wall of a body cavity.") (Zechariah 12 - Israel's Final Deliverance) There is a clear example of divine intervention and deliverance when Sennacherib besieged Jerusalem in 701 BC as recorded in Second Kings: Therefore thus says the LORD concerning the king of Assyria, “He will not come to this city or shoot an arrow there; and he will not come before it with a shield or throw up a siege ramp against it. 33 “By the way that he came, by the same he will return, and he shall not come to this city,”’ declares the LORD. 34 ‘For I will defend this city to save it for My own sake and for My servant David’s sake.’” 35 Then it happened that night that the angel of the LORD went out and struck 185,000 in the camp of the Assyrians; and when men rose early in the morning, behold, all of them were dead. 36 So Sennacherib king of Assyria departed and returned home, and lived at Nineveh. (2 Kings 19:32-36) Duane Lindsey explains how a heavy stone will result in the peoples being severely injured - The defeat of the Armageddon armies is thus likened to a man who drinks more than he can hold, or tries to move a weight heavier than he can lift. Those who attack Jerusalem will do so to their own ruin. (Bible Knowledge Commentary) Kaiser comments "Some believe Psalm 118:5–6, 10–12 apply to the type of situation Judah will face in that day." From my distress I called upon the LORD; The LORD answered me and set me in a large place. 6 The LORD is for me; I will not fear; What can man do to me? 10 All nations surrounded me; In the name of the LORD I will surely cut them off. 11 They surrounded me, yes, they surrounded me; In the name of the LORD I will surely cut them off. 12 They surrounded me like bees; They were extinguished as a fire of thorns; In the name of the LORD I will surely cut them off.
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MacArthur explains this verse - The governors of Judah outside and around are saying it is because of what God has promised to do for the inhabitants of Jerusalem, that becomes our strength. God has chosen Jerusalem and because He has chosen Jerusalem and the nation around, the princes of Judah are confident that they too are invincible. Perhaps they'll sing Psalm 46:5 which says, "God is in the midst of her, she shall not be moved." (Zechariah 12 - Israel's Final Deliverance) The clans (chieftains, leaders) of Judah will say in their hearts, 'A strong support for us are the inhabitants of Jerusalem through the LORD of hosts, their God.' - Notice that at this time when the world's nations come against Israel, the leaders (clans) will recognize that the LORD of the Armies is on their side. God will so work in their hearts of the leaders that they will recognize clearly that it is not their own strength. As Feinberg says "The will own their dependence upon the people of the land who in turn are strengthened by the LORD of hosts for the conflict. When the princes in Israel are so empowered (divinely so) the issue of the battle is certain." The figurative language in Zech 12:6 will underscore just how strengthened the army of Israel is. Their "extremity" will be God's "opportunity!" He will show Himself great and mighty on Israel's behalf, even as prophesied by Isaiah "In that day the LORD will punish Leviathan the fleeing serpent, With His fierce and great and mighty sword, Even Leviathan the twisted serpent; And He will kill the dragon who lives in the sea....In the days to come (following the defeat of the armies of the world) Jacob will take root, Israel will blossom and sprout; and they will fill the whole world with fruit (see description in the Millennium)." (Isaiah 27:1, 6) Notice one other point -- the fact that Judah recognizes Jerusalem's strength is through the LORD of hosts. In effect they are recognizing that it is God Who is their ultimate strength. This suggests that some in Israel were beginning to move toward trust in Jehovah for their physical salvation, a trust which will soon be seen be in their recognition of their need for spiritual salvation. MacArthur says it this way "when the world arrives and all of a sudden they see themselves gaining the victory, they're going to know that the strength that they have seen is not the strength of men. And here is the first glimpse of the saving faith that comes to the hearts of Israel." (Zechariah 12 - Israel's Final Deliverance) Clans (0441)(alluph from eleph = 1000) means a chief, a chiliarch (leader of 1000) and is used "exclusively to describe a rank in the families or clans of Edom (Ge 36:15ff; Ex 15:15; 1 Chr. 1:51ff.). This usage probably also lies back of the Matthew reading in Matthew 2:6 where "princes" of Judah reflects a pointing ʾallup in Micah 5:2" (Theological Wordbook of the Old Testament) The Septuagint translates alluph in Zech 12:5 with the noun chiliarchos which described a commander of a thousand soldiers. Alluph - 60x in 20v - chief(43), chiefs(14), clan(1), clans(2). Gen. 36:15; Gen. 36:16; Gen. 36:17; Gen. 36:18; Gen. 36:19; Gen. 36:21; Gen. 36:29; Gen. 36:30; Gen. 36:40; Gen. 36:41; Gen. 36:42; Gen. 36:43; Exod. 15:15; 1 Chr. 1:51; 1 Chr. 1:52; 1 Chr. 1:53; 1 Chr. 1:54; Zech. 9:7; Zech. 12:5; Zech. 12:6 Gilbrant has a lengthy note on alluph - This noun means "chief" or "chieftain," in the sense of the head of a clan. Most linguists suspect a different root for this noun than its sound alike of HED 443, associated with "thousand." Whatever the etymology, it is clear that this noun has a specialized and limited range. Of its 69 occurrences, 42 are in Gen. 36. Thirteen more are in 1 Chronicles 1. It occurs once in Exo. 15:15. The remaining three appearances are in Zech. 9:7 and 12:5f. In the Genesis, 1 Chronicles, and Exodus passages, the word refers exclusively to the clans descended from Esau, Issac and Leah's son and founder of Edom (the name Jacob gave him). The first two passages are lengthy genealogies. The Zechariah passages use this word to describe the clans of Judah. However, the word is altered slightly. Whether this altering is intentional or not, it is consistent, just as the spelling is consistent for the clans of Edom. Certainly, it is the similarity of the forms which is striking. Anthropologists have long recognized that genealogies serve a variety of functions. Their preservation and reproduction are intentional. Genesis 36 is presented for a purpose. One cannot escape the close relationship between the offspring of Esau and Jacob. The divine blessing of Israel was intended for Esau, but usurped by the younger brother (Genesis 27). Despite this, the relationship of the two is poignantly captured in Genesis 33, as Jacob returns to his homeland, and to his brother's welcoming arms. This family history is played out on the political history stage as well. The Israelites understood their local foreign relations in kinship terms, as a national mimicking of their family history. Thus, the relationship between Israel/Judah and Edom is understood by the former as being extremely close, as the two are bound by more than geographical proximity. Indeed, the relationship between the nations is characterized as brotherhood (Deut. 2:4; Mal. 1:2). It is not shocking that there should be a word used exclusively to describe the kinship system in place in these two political entities. The term does not appear to be a technical one to differentiate between either political or kinship systems. Perhaps the slight variance of the term in Zephaniah, used of Judean clans properly describes the understanding of the relationship between these political entities. They are unique, being independent rather than identical. A strong support for us ("The inhabitants of Jerusalem are a means of strength to us through their God," or "The inhabitants of Jerusalem are my strength in Jehovah of hosts their God") - The Jewish leaders will recognize in their hearts that they have strong support supplied by those who are living in Jerusalem, who are themselves strong in or "through the LORD of hosts, their God." (Reminds me of Paul's charge "Be strong IN the Lord" - Eph 6:10-note). The Septuagint translates "LORD of hosts" with the phrase "en (IN) kurio pantokratori" which reads "in the Lord Almighty." He is mighty to save (see Isaiah 63:1-note) and He supplies the strength for the battle! Are you trying to fight in your own strength? Stop! You will be frustrated and fail! Rely wholly on the Holy Spirit's dunamis/power (cf Acts 1:8-note). Feinberg - "Contrast the unity of the nation with the confused and disrupted condition of their enemies (Zech 12:4)." Strong support (0556)('amtsah from amets = to to be stout, strong, bold, alert) is used only here in the OT. Jeremiah echoes the words of Isaiah 'Ah Lord GOD! Behold, Thou hast made the heavens and the earth by Thy great power and by Thine outstretched arm! Nothing is too difficult for Thee, Who showest lovingkindness to thousands, but repayest the iniquity of fathers into the bosom of their children after them, O great and mighty God. The LORD of hosts is His name; great in counsel and mighty in deed, whose eyes are open to all the ways of the sons of men, giving to everyone according to his ways and according to the fruit of his deeds. (Jeremiah 32:17-19-note) In the next chapter Jehovah Himself gives an invitation to Israel (and to all who are in Christ) to... ‘Call to Me and I will answer you, and I will tell you great and mighty things, which you do not know.’ (Jeremiah 33:3-note) Comment: "The Book of Consolation". Recall that the preceding 29 chapters have brought a primarily negative message, but this chapter is like a breath of fresh air, this pleasant prophecy proceeding from Jeremiah 30 through Jeremiah 33 with Jeremiah 30:3 serving essentially as a "summary" of this message of consolation. "A new day is about to dawn, and these chapters are filled with hope." (Michael Brown) E. W. Hengstenberg identifies Jeremiah 30-33 as “the grand hymn of Israel’s deliverance.” Below are in depth verse by verse commentaries that chronicle this incredible "Book of Consolation": Jeremiah 30 Commentary Jeremiah 31 Commentary Jeremiah 32 Commentary Jeremiah 33 Commentary Rejoice in the truth that Mighty is Our God (play and sing along)! Mighty is our God Mighty is our King Mighty is our Lord Ruler of everything Glory is our God Glory is our King Glory is our Lord Ruler of everything His Name is higher Higher Than any other name His power is greater For He has created everything Feinberg explains it this way - God brings about victory in a twofold way: first, He overpowers and deprives the enemies of their strength, and then He empowers and fortifies His people to resist and conquer their foes. The prophet makes it plain that the victory will be supernatural. The Lord will work in the hearts of the leaders of His people, so that they will realize and acknowledge that the support given them from the inhabitants of the land is effective only because the Lord is sustaining and supporting His people. They will not assume that they are responsible for the success of their resistance of the vicious attack of the nations against them. The miraculous intervention of God on their behalf will convince the leaders of God’s power exerted for their sake. (The Minor Prophets) LORD of hosts - see Jehovah Sabaoth, the Name of God we find used in Scripture when some one (in this case one nation) is at "the end of their rope" so to speak -- Jehovah Sabaoth is the Strong Tower (Proverbs 18:10-note) which God has made available for those times when we are powerless, when our resources are inadequate, when there is no other help, even when the end seems near as was the case with the city of Jerusalem, completely surrounded by the blood thirsty armies of the entire world! Surely the situation in that day will look humanly hopeless! But it is especially during those times that one comes to appreciate that God is truly the LORD of the Armies and of all host of Heaven. In short, Jehovah Sabaoth speaks of God's available power in the time of trouble, in this case the Time of Jacob's trouble. Zechariah 12:6 "In that day I will make the clans of Judah like a firepot among pieces of wood and a flaming torch among sheaves, so they will consume on the right hand and on the left all the surrounding peoples, while the inhabitants of Jerusalem again dwell on their own sites in Jerusalem. like a firepot among pieces of wood: Isa 10:16,17 Ob 1:18 Rev 20:9 so they will consume: Zec 9:15 Ps 149:6-9 Isa 41:15,16 Da 2:34,35,44,45 Mic 4:13 5:5-8 Rev 19:19,20 on the right hand and on the left : Isa 9:20 54:3 2Co 6:7 the inhabitants of Jerusalem again dwell on their own sites in Jerusalem: Zec 1:16 2:4,12 8:3-5 14:10,11 Ne 11:1-36 Jer 30:18 31:38-40 Eze 48:30-35 GOD'S POWER FORJUDAH WHO IS OUTSIDE THE CITY In that day - The day when Jerusalem is besieged. The day when the campaign of Armageddon comes to a head so to speak.
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MacArthur says "Literally it says Jerusalem shall sit undisturbed, secure, shielded by God." (Zechariah 12 - Israel's Final Deliverance) So first God incapacitates those who have laid siege against Jerusalem and Judah ("I will strike every horse..." Zech 12:4) and then He empowers the house of Judah, demonstrating once again that ‘Not by might nor by power, but by My Spirit,’ says the LORD of hosts." (Zechariah 4:6). Zechariah 12:7 "The LORD also will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem will not be magnified above Judah. The LORD also will save the tents of Judah first: Zec 4:6 11:11 Isa 2:11-17 23:9 Jer 9:23,24 Mt 11:25,26 Lu 1:51-53 Lu 10:21 Joh 7:47-49 Ro 3:27 1Co 1:26-31 2Co 4:7-12 Jas 2:5 Jas 4:6 will not be magnified above Judah: Job 19:5 Ps 35:26 38:16 55:12 While the previous passage would suggest the outcome of the battle was dependent on Israel and her leaders, this passage shows that it is Jehovah Who gives deliverance. The LORD also will save the tents of Judah first - The tents of Judah would contrast with the fortified city of Jerusalem. These outlying tents would be more exposed to attack from the armies of the world and thus more helpless. God gives priority to the weak and defenseless, so that human glorying can have no basis. The human heart ever seeks self-glory, but God will wipe it out in this triumph. The salvation depicted here is deliverance physically from their enemies. If Jerusalem won the victory first, they would claim it was by their power. But the very fact that the feeble ones of Judah were able to devour the Gentile armies, means that Jerusalem cannot boast. They will recognize the hand of God behind their victory. God first defends the defenseless and then He defends Jerusalem. In essence this pattern of Judah first will serve as a humbling lesson to those in Jerusalem. Feinberg on Judah first - God will work so that human pride will not be indulged. Compare 1 Cor 1:29, 31, 2 Cor 10:17. The Lord will deliver the defenseless country before the fortified and well-defended capital, so that both may realize that the victory is of the Lord. Arnold Fruchtenbaum has an interesting analysis of the salvation of the tents of Judah first writing that "By using the expression the tents of Judah, Zechariah is pointing out that Judah will no longer be living in permanent abodes; rather, they will be living in temporary abodes outside the Land. According to Micah 2:12–13-commentary, the location of the majority of the Jewish Remnant will be Bozrah or Petra. According to this verse, the order in which God intends to rescue the Jerusalem Jews is: first, He will deliver the Jewish Remnant in Bozrah; then, He will rescue the Jews in Jerusalem (Refer to Point #4 and Point #8 on Fruchtenbaum's proposed sequence of the Campaign of Armageddon). This is the reason the prophet has made a distinction between the Jews of Jerusalem and the Jews of Judah. Furthermore, the reason God will save the tents of Judah first is so two other groups would not be magnified above Judah: the house of David and the inhabitants of Jerusalem. The fact that the Messiah will come to save the Jewish Remnant in Bozrah is also brought out in Micah 2:13; Habakkuk 3:3; Isaiah 34:1–7; and 63:1–6-note. (The Messianic Bible Study Collection - Logos)
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MacArthur comments - The context assures that this return speaks of a worldwide regathering at the Second Advent of Christ. The return from Babylon cannot be in view also, since Israel had not been scattered to the W until the diaspora engineered by the Romans in the first century A.D. Zechariah 8:13 ‘It will come about that just as you were a curse among the nations, O house of Judah and house of Israel, so I will save you that you may become a blessing. Do not fear; let your hands be strong.’ Comment: This speaks of the salvation described in Zechariah 12-14. Zechariah 9:9 Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you (Messiah); He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. 10 I will cut off the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His dominion will be from sea to sea, And from the River to the ends of the earth. Comment: Verse 9 refers to Messiah' first coming. NET Note - The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a "split prophecy," that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus' earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11–16). Zechariah 9:16 And the LORD their God will save them in that day As the flock of His people; For they are as the stones of a crown, Sparkling in His land. Comment: This is the final salvation of Israel described in Zechariah 12-14. Note repetition of the critical time phrase in that day and in context is when Messiah returns as the victorious King of kings. Zechariah 10:6 “I will strengthen the house of Judah, And I will save the house of Joseph, And I will bring them back, Because I have had compassion on them; And they will be as though I had not rejected them, For I am the LORD their God and I will answer them. MacArthur - Both the southern and northern kingdoms of Israel will be restored to a position of blessing, as the whole nation is restored in millennial blessing (cf. Jer 32:37).
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MacArthur - You say, "Will we get to see that?" I think so. If I read my Bible right we're coming out of heaven just about that time on white horses which will give us a perfect view of the whole thing. So the feeble are going to be like David and the people who normally are like David are going to be like God, infused with the energy of the Messiah Himself, the angel of the Lord. (Zechariah 12 - Israel's Final Deliverance) Fruchtenbaum on be like God, like the angel of the LORD - those who are like King David will be able to fight like the angel of Jehovah. The verse brings out that this is not a common, ordinary angel, but the Second Person of the Trinity, the Messiah Himself. So the Davids among the Jews will be able to fight with the power of the Messiah Himself. (Ibid)