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. 28:7£1). 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

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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.

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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 geogra­phy, 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

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