Revealing Eschatology.

The Power and Glory of God's Creation.

The four chariots.
             

Zechariah had returned to Jerusalem from Babylon with the first expedition of about 50,000 Jewish exiles. After the return of the Jewish captives to Jerusalem, an alter had been built to renew the burnt sacrifices (Ezra 3-1-6), and the second year after they returned the foundation of the temple was laid (Ezra 3-8-13;5-16). Because of the opposition of the people of the land however, the building of the temple was halted until 520 B.C. when the children of Israel responded to the preaching of Haggai the prophet and began rebuilding (Ezra 5-1-2; Hag. 1-1). Haggai was not mentioned after the brief period in which he prophecied, but Zechariah picked up the prophetic ministry (v. 1, Zech. 1-1). Portions of Zechariah's prophecy which were dated were related to the rebuilding of the temple which was completed in 515 B.C. The book of Zechariah included not only the 8 prophetic visions which occurred in one night (Zech. 1-7 to 6-8) but also apocalyptic descriptions which constituted eschatological (end time) revelation.

The 1st vision, Zech. 1-7-17. The date of the vision was declared to be the 24th day of the 11th month, the month of Shebar in the 2nd year of Darius. This was Feb. 15,519 B.C. The man on the red horse (v.8) was identified as the angel of the Lord (v.11). The horses that were described were declared to be (to represent) messengers of God sent throughout the earth (1-10) to find out what state the world was in. The reported to the angel of the Lord; "We have gone throughout the earth and found the whole world at rest and in peace"(v.11). The fact that the nations were at peace when Israel was in captivity resulted in the revelation that God was angry with the nations. So the Lord said, "Proclaim this word, "This is what the Lord Almighty says, I am very jealous for Jerusalem and Zion, but I am very angry with the nations that feel secure" (verses 14-15). "Therefore, this is what the Lord says, "I will return to Jerusalem with mercy, and there my house will be rebuilt. And the measuring line will be stretched out over Jerusalem, declares the Lord Almighty" (v.16). Not only would the temple be rebuilt, but Jerusalem also was to be rebuilt. This revelation would progress to Christ's first coming and through the church age. Where the Lord's house, the body of Christ would be built. With this progressive revelation also referring to the future temple and city in Ezek. 41-3;42-43-44;45-6.

The 2nd vision, Zech. 1-18-20. In this vision Zechariah saw 4 horns which were described as scattering Judah, Israel and Jerusalem (verses 18-19). The 4 craftsmen were God's instrument in bringing judgement on the nations that afflicted Israel. "The craftsmen have come to terrify them and throw down these horns of the nations who lifted up their horns against the land of Judah to scatter its people" (v.21). The 4 craftsmen can be seen as representing 4 judgments from God, the sword, famine, wild beasts and the plague (see Ezek. 14-21; Rev. 6-1-8). In Zech. 1-18, the 4 horns represent world powers. The fact that the repairing of the craftsmen is spoken of here as to "destroy" these 4 horns or world powers, show us that the "fulfillment" is yet future when Zechariah was given this vision. At that time only 2 world powers had scattered Israel and Judah as a nation. Assyria and Babylon. These 4 horns refer us to chapter 6, where is seen the 4 chariots that represent the 4 world powers. The 4 horns and chariots represent the 4 world powers. The 4 craftsmen represent God's instrument to bring down these 4 world powers. To break them and reduce them to powder. This will be discussed in greater detail in chapter 6 of Zechariah.

The 3rd vision, Zech. 2-1-13. Zechariah saw a man with a measuring line (v.1). When asked where he was going, he said, "To measure Jerusalem, to find out how wide and how long it is" (v.7). The angel to whom he was speaking left and another angel told him to run after the young man and declare; "Jerusalem will be a city without walls because of the great number of men and livestock in it. And I myself will be a wall of fire around it, declares the Lord, and I will be its glory within" (verses 4-5). While this revelation related to the rebuilding of Jerusalem then, it extended beyond the building of the city that followed the coming of Nehemiah. God's ultimate purpose was to build Jerusalem where it would become a large city without walls as described here (see Ezek. 40-48 and Rev. 21-22). In Zech. 2-10-11, "I will dwell in the midst of thee," is again a progressive revelation. This speaks of Christ's first coming to the complete fulfillment of his second coming. This refers to the church age and the body of Christ where he would dwell "in the daughter of Zion," where many nations shall be joined to the Lord. This revelation speaks of the body of Christ, for no nation or people ever became converts to the Jewish religion, but whole nations have come to faith in the Lord Jesus Christ.

The 4th vision, Zech. 3-1-10. In this vision Joshua is pictured as standing before the angel of the Lord (v.3), implying that he was functioning as a priest (Deut. 10-8; 2 Chron. 29-11). Joshua was pictured as "a burning stick snatched from the fire" (v.2), indicating that he had been rescued in order to be one who serves the Lord. The reference to the Lord's choosing Jerusalem (v.2) indicated that Jerusalem had been chosen by the Lord for forgiveness and restoration. Having been cleansed, Joshua then was exhorted by the angel of the Lord to walk in the ways of the Lord and was promised that if he did, he "will govern my house" (v.6), "have charge of my courts"(v.6), and will be given a place of one representing the people of Israel (v.6). The vision which represented Joshua being cleansed and recommissioned was declared to be "symbolic of things to come" (v.8). A progressive revelation, where the ultimate cleansing and restoration of Israel (Jew and Gentile, the whole house of Israel) will result from God's servant, the coming Branch (v.8), referring to the 1st and to the 2nd coming of Christ. The 1st coming to bring in the church age to restore Jew and Gentile alike. Where at his second coming it brings in the eternal kingdom. Christ is referred to here as the Branch indicating that he was a descendant of David and will sit of David's throne (2 Sam. 7-8-16; Isa. 11-1).

As the stone (Zech. 3-9; Matt. 21-42; 1 Peter 2-6) he will bring purging judgment of the Gentiles (Dan. 2-44-45) and to Israel will be a stone of stumbling in their time of unbelief (Rom. 9-31-33). He "will remove the sin of this land in a single day" (Zech. 3-9). This was accomplished at Christ's crucifixion. The result of the 1st coming of Christ brings in the establishment of his church kingdom on earth. Making it possible to fulfill the promise that "in that day each of you will invite his neighbor to sit under his vine and fig tree, declares the Lord Almighty" (v.10). Here, a figure of speech to mean a spiritual peace and relationship with God through Christ (Rom. 5-1). Where everyone shall be inviting and encouraging another to believe on the Lord Jesus Christ.

The 5th vision, Zech. 4-1-14. It seems that after the previous vision, the angel of the Lord had to awaken Zechariah and ask him what he saw. Zechariah answered, "I see a golden lampstand with a bowl at the top and seven lights on it, with seven channels to the lights. Also there are two olive trees by it, one on the right of the bowl and the other on its left" (verses 2-3). Zechariah asked the question concerning the two olive trees. The answer was not immediately given, but was informed that the main feature of the revelation was, "Not by might nor by power, but by my Spirit says the Lord Almighty" (v.6). Only God's power can accomplish God's purposes as indicated by the olive oil representing the Holy Spirit. Because the bowl containing the olive oil was connected to the two olive trees, there was a constant flow of oil in abundance for the 7 lamps. The fact that the revelation was directed to Zerubbabel indicated recognition of him as the governor of Judah and God's instrument to fulfill God's goal in rebuilding the temple. In verse 7 it was declared that the "mighty mountain" will become level ground before Zerubbabel, indicating that all obstacles can be overcome by the power of God.

The word of the Lord came to Zechariah, "The hands of Zerubbabel have laid the foundation of this temple; his hands will also complete it. Then you will know that the Lord Almighty has sent me to you" (verses 8-9). Because the previous question of 4-4 was not answered concerning the two olive trees, Zechariah asked the angel again, "What are these two olive trees on the right and on the left of the lampstand?" (v.11). He also asked about two olive branches and two gold pipes. The answer was given in verse 14. "These are the two anointed to serve the Lord of the whole earth." Taken as a whole, the lampstand may be considered as representing Israel as a light to the world and the 2 olive trees as represented by Joshua and Zerubbabel who together represent both priest and king as portrayed in Christ in his coming and its complete fulfillment at his second coming. They were to "stand by" and minister to the Lord of the whole earth, as would the two witnesses (see Rev. 11-4) who are identified and seen as the two olive trees and two candlesticks in their time as was with the ministry of Joshua and Zerubbabel. What is important to note here is that the 2 olive trees are accompanied by 2 candlesticks, not one as is seen here in Zechariah (see Rev. 11-4). This is to indicate that the mission given them are to be different than that of Joshua and Zerubbabel, yet similar in certain respects. It is to indicate a different message though the two visions share some things in common. They both focus on the temple (Rev. 11-1-2; Zech. 4-9-10), and its measurements and rebuilding (Zech. 2-1-5). And in both visions the two olive trees are standing before the Lord of the whole earth (Rev. 11-4; Zech. 4-14). The vision of Zechariah and John has fundamentally to do with the 2 olive trees as witnesses to the saving and reigning purposes of God.

The 6th vision, Zech. 5-1-4. Zechariah saw a huge scroll flying through the air, and this was interpreted to Zechariah. This is the curse that is going out over the whole land; for according to what it says on one side, every thief will be banished, and according to what it says on the other, everyone who swears falsely will be banished" (v.3). The vision as a whole portrayed the fact that God will judge sin, in part fulfilled in Israel's experience, and to be completely fulfilled in the end time and Christ's second coming, when every sin will be judged and God's grace will be made manifest.

The 7th vision, Zech. 5-5-11. Here the angel asks Zechariah what he saw. He replies, "it is a measuring basket," and it is said, "this is the iniquity of the people throughout the land" (v.6). The basket said to represent the wickedness of the people, has its lead cover raised and a woman is revealed sitting in the basket (v.7). The angel informed Zechariah, "this is wickedness," and he pushed her back into the basket and pushed the lead cover down over its mouth (v.8). In the vision Zechariah next saw two other women with wings carrying off the basket (v.9). Zechariah asked, "where are they taking the basket?" the angel replied, "To the country of Babylonia to build a house for it. When it is ready the basket will be set there in its place" (verses 10-11). Since Babylon had fallen at the time that Zechariah was given this message, we see it to mean something else, that being of things yet future. Because Babylon in scripture is represented as the source of much evil, the return of the basket which held the "woman called wickedness" to Babylonia will become a part of the apostate religious system in the end time. The basket will be set in "a place" or "house" built for it, and will become an object of worship in the final beast kingdom called "Babylon to come seen in Revelation chapter 13.

The 8th vision, Zech. 6-1-8. In verse1, these 4 chariots, as noted, represent 4 world powers or kingdoms as did the 4 horns seen in chapter 1. In the 1st vision of chapter 1, horses were seen going throughout the world to describe the scene in the world. Here they are represented as 4 chariots coming out from between 2 bronze mountains (v.1). These 2 bronze mountains represent the 2 prior kingdoms that had fallen when the prophecy was given to Zechariah. AS was noted, at the time of Zechariah's ministry, Assyria and Babylon had fallen, and Medo-Persia was now dominant. Thus, these 4 chariots here represent the remaining 4 world powers to come. These would be, 1.Medo-Persia holding dominance at that time, 2. Greece, 3. Rome, 4.The final beast kingdom.Zechariah then asked what this meant, the angel replied, "These are the four spirits of heaven, going out from standing in the presence of the Lord of the whole world. The one with the black horses is going toward the north country, the one with the white horses toward the west, and the one with the dappled horses toward the south" (verses 5-6). These 4 spirits or winds are seen in Dan. 7-1-28. Where is seen that the 4 winds of heaven represents the 4 corners of the heaven and earth. "Pushing upon the great sea," representing a great sea of peoples in the 4 corners of the earth. These represent the final 4 kingdoms to have dominion over the earth, where then all dominion would be given over to the Lord.

These coming kingdoms are seen beginning in Dan. 7-2-3. "And four great beasts (kingdoms) came up from the sea (great sea of peoples), different from one another." Scripture and Biblical history tell us that Ezekiel and Daniel were captives in Babylon, before she fell to Medo-Persia, when they were given these visions of God, where much of the visions would relate to the latter and end times. The visions of the 4 living creatures given to Ezekiel that relate to end time prophecy, was given to Daniel in a different form and manner. And again would be expanded in their meanings to the prophet Zechariah, and finally to John in the book of Revelation. In Revelation, it is seen that these 4 beasts or living creatures would go forth to fulfill the prophecy. It is these 4 living creatures that went forth upon the four horses given them, and they would represent the beast in its final form at the prophecy's fulfillment, seen in chapter 13 of Revelation. This beast would represent in its final form the final 4 beast kingdoms to come after Babylon's reign. These are the visions given to Daniel, Ezekiel, Zechariah and John.

The 4 horses seen in Revelation chapter 6 are described there. The 1st is seen as being a white horse, with the color symbolizing conquest. The white horses are seen  in Zech. 1-8 and 6-3. The 2nd horse that John saw was not only red but fiery red. The color red symbolizing violence and war, but with "great fiery power" was it given, indicating much violence and destruction. The red horses are seen in Zech. 1-8 and 6-2. The 3rd horse was black. The color symbolizes plagues, pestilences, etc., that causes death. The black horses are seen in Zech. 6-2,6. The 4th horse was pale in color. This color also symbolizes plagues, pestilences and judgments leading to death, as does the 3rd or black horse. The pale horses are seen in Zech. 6-3.

We see here that these 4 horses seen in Revelation chapter 6, are also seen in Zechariah chapters 1 and 6. And what Zechariah saw, would in its final fulfillment of the prophecy be what is seen in chapter 6 of Revelation, in its final form. The 4 living creatures that represent the final 4 kingdoms to come seen there in its final form. And at the time that those visions were given to Daniel and Ezekiel, these final four kingdoms had yet to come. And since Babylon was dominant and reigning at that time, the visions given Daniel and Ezekiel excluded that kingdom. The coming final four kingdoms would be; Medo-Persia, Greece, Rome, and the final 4th kingdom being the beast in its final form seen in chapter 13 of Revelation. And these visions given to Daniel and Ezekiel would be given in an expanded form to Zechariah and John, concerning these final four kingdoms.

In Zech. 6-1, Zechariah sees 4 chariots come out from between these two mountain kingdoms. In verses 2 and 3, he sees what these 4 chariots held. We note here that these horses mentioned are not described as being "attached or harnessed to the chariots," but rather were "in" these 4 chariots, yet a part of the 4 chariots. And these are the horses seen in Zechariah's vision. The representation here is that these 4 chariots, that represent 4 kingdoms, were the means in helping to transport these horses to their final fulfillment and destination, that which is seen in the book of Revelation. This is seen in the following verses. "In (within) the first chariot (were) red horses; and "in" the second chariot black horses. And "in" the third chariot white horses; and "in" the fourth chariot grizzled (dappled) and bay horses" (strong steeds). Zechariah then asks, what are these? These (are-represent) the four spirits (the spirits of the 4 living creatures) of the heavens, which go forth from standing (from standing at their station) before the Lord of all the earth." Where did we last see these 4 living creature spirits standing at their station before the Lord of the earth, that would then go forth in fulfillment of the prophecy? It was in Ezek. 10-19 where they stood at their station at the door of the east gate of the Lord's house. And the glory of the Lord was high above them, for he had departed from them. We read in Ezek. 11-22, "Then did the cherubim (the 4 living creatures) lift up their wings (representing leaving their station before God, so the Lord departed from them), and the wheels (representing the 4 spirit chariots seen in Zech. 6) beside them, and the glory of the God of Israel (was) over them above(now departed from them).---and (the glory of God) stood upon the mountain which is on the east side of the city." This living creature spirit, consisting of 4 kingdoms and the wheels representing the 4 chariot kingdoms that seen in Zechariah and Ezekiel are the same, though given the prophets "in a different form in the vision."

We read in Ezek. 10-12-15, "And their whole body, and their backs, and their hands, and their wings, and the wheels full of eyes round about (peoples in these kingdoms, even) the wheels that they four had. "And everyone had four faces, the first face (was) the face of a cherub, and the second face the face of a man, and the third the face of a lion, and a fourth the face of an eagle". Here we see they are seen as a whole, as one, all part of each other. And we read in Ezek. 10-20, "This (is) the living creature (given here as "singular") that I saw under the God of Israel by the river of Chebar, and I knew that they (were) the cherubim. And they went every one straight forward." Going to Ezek. 11-22-23, we read; "Then did the cherubim lift up their wings and the wheels beside them; and the glory of the God of Israel (was) over them above." Then we see the Lord departing from them. "And the glory of the Lord went up from the midst of the city, and stood upon the mountain which (is) on the east side of the city."

We see that each prophet that saw a vision concerning the living creatures, were given and seen by them in different forms and ways. These visions that Daniel, Ezekiel and Zechariah saw, was what John would see in their completed form given us in chapter 13 of Revelation. In chapter 4, John sees these 4 living creatures similar to how Ezekiel saw it, where they stood before the throne in Ezek. 1-26 and 10-19. In chapter 4 of Revelation, they stand before the throne of God awaiting the command to "go" and mount their horses once the Lamb would open the seals (chap.6) in that end time to fulfill the prophecy. Where in chapter 13 of Revelation, they would be seen in their final form, to bring to fulfillment the prophecy.

Zech. 6-9-15. As a final revelation bringing together the 8 visions, a crown was to be made and set on the head of the high priest Joshua (verses 9-11). In the crowning of Joshua he was taken as Israel's representative of the coming Messiah Jesus. "Here is the man whose name is the branch, and he will branch out from his place and build the temple of the Lord. It is he (the Messiah) who will build the temple of the Lord (the body of Christ), and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two" (verses 12-13). In verse 12, "he shall build the temple of the Lord." This does not refer to the building of the temple then at hand, for Zerubbabel the governor was its builder. Rather it refers to the temple, the body of Christ and Jesus who is the person to be crowned and to build this "temple." And he shall sit and rule upon his throne, and shall be a priest upon his throne forever. And the Lord promises in Zech. 6-15, "and they that are far off shall come---." The Gentiles shall come from "far off", from all over the world to except Jesus as their Savior. To build "in the temple" are the words given here. Christ builds "the" temple (Heb. 3-3-4), his people "build in the temple" (Heb. 3-2). "Ye shall know that the Lord of hosts hath sent me." These predictions speak of the coming of Jesus to the Jewish nation, that he is the Messiah that was to come to them and to the world.

Zech. 8-17. God assured Israel of her ultimate restoration in fulfillment of God's purpose. The promise went far beyond the immediate future for Israel and looked forward to the future kingdom's fulfillment following the second coming of Christ. God states, "This is what the Lord says, I will return to Zion and dwell in Jerusalem (His first then 2nd coming). Then Jerusalem (the building of the body of Christ; Rev. chap. 21) will be called the City of Truth, and the mountain of the Lord Almighty will be called the holy mountain (see Ezek. 43-12). "This is what the Lord Almighty says, I will save my people from the countries of the east and the west. I will bring them back to live in Jerusalem; they will be my people and I will be faithful and righteous to them as their God" (verses 7-8).

Zech. 9-1-8. Here is given the prediction of judgment on the nations and cities surrounding Israel. Many of these prophecies were fulfilled when the land was invaded by Alexander the Great, after winning the battle of Issus in 333 B.C.

Zech. 9-9-17. Here we see that Jerusalem would be blessed when her Messiah came. "Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey" (v.9). The announcement relates to the 1st coming of Christ (Isa. 9-5-7; Micah 5-2-4; Luke 1-32-33). He will come as a deliverer having salvation for those who put their trust in him. This was fulfilled as recorded in Matthew 21. The prophecies which follow are blended in with the 1st and 2nd coming of Christ as if they were one event (Isa. 9-6-7;61-1-2; Luke 4-18-21). The vision extends to the future kingdom on the new earth. "I will take away the chariots from Ephraim and the war horses from Jerusalem, and the battle bow will be broken. He (Jesus) will proclaim peace to the nations. His rule will extend from sea to sea and from the river to the ends of the earth' (Zech. 9-10). This began to be accomplished at Christ's first coming, and completely fulfilled at his 2nd coming. This is seen in verse 11, which refers to Christ's 1st coming, "the blood of my covenant with you." The New Covenant of the church age.

Zech. 10-9-12. Though God will scatter the Jews in distant lands (v.9), they will survive and come back from Egypt, Assyria and other parts of the world (v.10). This was one of many prophecies which were yet to be fulfilled that pictured Israel being scattered over the world but regathered at the time of the 2nd coming of Christ in order to possess their land that the Lord had promised their forefathers.

Zech. 11-1-17. Here Zechariah was told to assume the role of a shepherd and pasture the flock of Israel (verses 4-6). Acting the part, took two staffs called "Favor" and "Union." In verse 13 acting the role of the shepherd, Zechariah threw the 30 pieces of silver into the house of the Lord for the potter. This prophetically anticipated that Judas would be paid 30 pieces of silver to betray Christ (Matt. 26-14-16;27-3-10).  We read in Zech. 11-10 "I took my staff even Beauty and cut it asunder." The breaking of this staff signified the breaking of God's covenant which he had made with all the people of the tribes of Israel. When Christ told them plainly that the kingdom of God should be taken from them, and given to another people. This signified the breaking of the staff of Beauty (Matt. 21-43).

Zech. 12-1-9. God declared his purpose, "I am going to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah will be besieged as well as Jerusalem. On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves" (verses2-4). "On that day I will set out to destroy all nations that attack Israel" (v.9). This prophecy sets in context the coming conflict that would come to pass prior to Christ's 2nd coming. At that time the Lord declared, "I will pour out on the house of David and the inhabitants of Jerusalem (the Israel of God-the house of Israel) a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son" (v.10). The passage goes on to speak of the weeping throughout the land, here to mean the earth (verses 11-14). This prophecy will be fulfilled in preparation for the Lord's 2nd coming.

Zech. 13-1, "On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity." The fountain, the source of mercy refers to Christ's first coming. The death of Christ and the piercing of his side, when blood and water issued out. Given to David's house and Jerusalem, representing the covenant of mercy and grace given us through Christ, where all are included Jew and Gentile alike; the body of Christ, the house of Israel. We see in verse 3 there were also false prophets in that time, and God would judge them as well. The false prophets would attempt then as now to deny that they are prophets (verses 4-5). They will say that these "wounds in their hands" (a figurative expression of idolatry) were given them in the house of a friend (v.6). The complete fulfillment of the prophecy comes shortly prior to Christ's 2nd coming as seen in Zech. 12-10-14. In verse 7 the true shepherd was declared to be struck causing the sheep to be scattered. This was fulfilled with the crucifixion of Christ.

Zech. 13-8-9. "And it shall come to pass, in all the land, saith the Lord, two parts therein shall be cut off (and) die; but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try (test) them as gold is tried (tested); they shall call on my name, and I will hear them; I will say, it (is) my people; and they shall say, the Lord (is) my God." Concerning Israel, this was partly fulfilled in 70 A.D. and the "spiritual refining" of the Jews would continue through the church age to the 2nd coming of Christ. This "refining" also applies to the church during the tribulation time prior to the second coming of Christ.

A separate study will be given on chapter 14 of Zechariah below.

First, what must be understood before beginning this short study is that prophecy given in the texts of scripture give at times a "near-far fulfillment." When the prophets proclaimed God's message, they frequently were unaware that there was going to be an interval of time between prophetic fulfillment. Given and being received like peaks of a mountain range without realizing that "valleys of time" lay between them. This is true especially concerning events in the 1st and 2nd comings of Christ. When a prophet placed several or more events side by side in his message, that did not necessarily mean that the fulfillment would occur at the "same time," or that one fulfillment would "immediately" follow the other in the order given.

For example, Zech. 9-9 speaks of the first coming of Christ, when he would come "endowed with salvation, humble, and mounted on a donkey." This was fulfilled at the Triumphal Entry into Jerusalem. But without hesitation Zechariah goes on to say that Messiah will reign over all the earth (v.10), which we know now will not be fulfilled until his second coming. It is highly unlikely that Zechariah knew that his fulfillment of his two statements would be seperated by a great span of time between our Lord's 2 comings. The same is true of other prophets. Isaiah spoke of Christ coming "to bring good news to the afflicted---to bind up the broken hearted, to proclaim liberty to the captives---, to proclaim the favorable year of the Lord" (see Isa. 61-1-2). Jesus himself interpreted this passage in Luke 4-16-21, indicating that these words referred to his "first coming ministry." In fact, it is the very reason why Jesus "stopped" his reading in the middle of the sentence and then commented that these words he spoke "then" were presently being fulfilled. But this Isaiah sentence goes on to speak  of "the day of vengeance of our God," which speaks of the activities and fulfillment of his 2nd coming. Did Isaiah imagine an interval of a great span of time between these two clauses? Most probably not. This "telescoping" phenomenom is found a number of times in the prophet's writings and reveals "gaps in prophetic fulfillment."

It is also true that one prophecy may have more than one fulfillment. An "earlier partial fulfillment" may be coupled with a later fulfillment to come. For example, the book of Daniel speaks three times about the "abomination of desolation" (11-31;12-11 and abominations in 9-27). As many see it, that prophecy was partially fulfilled in the activities of Antiochus Epiphanes in 176 B.C. But some 200 years later Jesus spoke and looked to the future days of tribulation when "the abomination of desolation" would have its later complete fulfillment.

The prophecies seen in the New Testament therefore is the key when looking to any indication of a double reference or near-far fulfillment seen in the Old Testament. This makes clear that when the New Testament texts speak of prophecy to be fulfilled, a double reference or near-far fulfillment of that prophecy may be seen in certain passages of the Old Testament. When the context of New Testament prophecy speaks of certain individuals, Israel, the nations, and events of the end time that the context goes on to describe and speak of.

There are certain passages in Zechariah chapter 14 that have a near-far fulfillment. A partial and later fulfillment between the 1st and 2nd coming of Christ. This can be seen as we go along. The Lord begins the prophecy in verse 1 by saying, "Behold, the day of the Lord cometh---." As the texts show this speaks of his 1st and 2nd coming, indicating here a "near-far fulfillment." And in this near-far fulfillment he says in verse 2; "I will gather all nations against Jerusalem to battle;--." This "far" or end time fulfillment is coming to pass now. The nations of the world today are against Israel and Jerusalem, its capital city, and the nations insist they give up Jerusalem and much of the land they live in to the Palestinians. "---and the city shall be taken, and the houses rifled (plundered), and the women ravished; and half of the city (its inhabitants) shall go forth into captivity,---." This part of the prophecy was fulfilled when the Roman armies destroyed the city in 70 A.D. killing thousands, and many of the city's inhabitants went into captivity. "---and the residue (the remnant) of the people shall not be cut off from the city." This prophecy of the "remnant Jews" not being cut off from the city was fulfilled when they captured Jerusalem in the 1967 war. Where later, they again made Jerusalem their capital city, which still remains theirs to this day.

In verse 3 the Lord says, "Then (from Jerusalem's fall in 70 A.D.) shall the Lord go forth, and fight against those nations (the nations to come against Israel) as when he fought in the day of battle" (in times past). In verse 4 he brings us back to the time of Christ's ministry at his "1st coming", and then again continues from there. Here we are brought back to the time that Jesus had brought in the New Covenant and was about to ascend into heaven (see Acts 1-6-12), after giving the apostles the great commission. It was then that what is being said here was fulfilled. "And his feet (Christ's feet) shall stand in that day (at his 1st coming) upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave (separate or divide) in the midst thereof (from the place where he gave the commission to his apostles) toward the east (indicating further eastward) and toward the west (from Jerusalem and further west)--." In the following words of this sentence, the translators added the words "and there shall be" with the original wording being "a very great valley," thus confusing the true meaning of this sentence. The sentence should read and stand as written; "The mount of Olives shall cleave, (separate-divide) toward the east and toward the west, "a very great valley." This verse is a figure of speech to indicate a "great separation" will occur at that time because of the New Covenant and great commission brought in by Christ on the mount of Olives at his ascension. This "cleaving" of the mount of Olives is not to be taken literally as many do, as it being an actual earthquake, it is not; it is a figure of speech. Zechariah then writes, and half of the mountain (Christ's kingdom-the commission given the apostles) shall remove (move from its place given) toward the north, and half toward the south."

What this verse 4 means is that when Christ stood on the mount of Olives with his disciples before his ascension, the New Covenant had been brought in by Jesus, which abolished the Old Covenant. Where here the great commission of proclaiming the New Covenant was given to the disciples to proclaim to the world, beginning in Jerusalem which lay on the west side of the mount of Olives. Where the disciples were told by Jesus to wait until they received the power of the Holy Spirit. We see this "cleaving" began on the mount of Olives on the "east," and to the west lay Jerusalem where they were told to wait until they received the Holy Spirit, and then to proclaim the great commission beginning there. First to the Jews then to the Gentiles. The language used, "half the mountain shall remove toward the north, and half of it toward the south," is a figure of speech. It is to mean "this mountain kingdom", the great commission given the disciples would "cleave" or divide and move in the directions given in the verse. Then to the 4 corners of the earth. This "mountain" is seen in Dan. 2-34-35,44-45. "Thou sawest till that a stone (representing Christ) was cut out without hands (by the power of God),---. And the stone (Christ) that smote the image became a great "mountain" (Kingdom, Dan. 2-44), and filled the whole earth." This is what we read in Zech. 14-4, the "mountain that filled the whole earth." And "in the days of those kings shall the God of heaven set up a kingdom." The kingdom of Christ set up when he stood on the mount of Olives at his first coming seen in Zech. 14-4, when he gave the disciples the great commission. We read in verse 5, "And ye shall flee the valley of the mountains;---." It does not say to flee "the mountains" by using the "valley" for safety. Rather it says to flee "the valley" which the cleaving of the mountain caused. "For the valley of the mountains shall reach unto Azal;---." The meaning of the word "Azal is unknown. In any case, it is the "valley" we are told to flee from, and not the mountains that "cleaved." A valley is an area that "separates or divides" one mountain from another. Now since this mountain represents Christ's kingdom, and we are told to flee "the valley," it is this "valley" or separation from the mountain (a separation from Christ) that we should fear, and not the mountain that was "cleaved" and became mountains that moved in different directions. Thus the meaning of the verse; "yea, ye shall flee, (the valley with fear), like as ye fled before the earthquake in the days of Uzziah king of Judah;---." A figure of speech to mean when one flees an earthquake, he is in great fear, horror and shock, so flee from this valley with great fear."---and the Lord my God (here we see Jesus' second coming) "shall come," (and) all the saints with thee" (with Jesus).

Many believe today that at Jesus' 2nd coming, in reading verse 4, that when he comes he shall stand on the mount of Olives from where he had ascended into heaven. But if this be so we see a problem here. For verse 5 says when he shall come, he shall come with all his saints. How can this be? How could, besides Jesus, the multitude of saints, Old and New Testament saints, "stand" on such a very small area, when compared to that multitude that would come with Jesus? To solve this problem, some say that Jesus comes "again later" with the saints, but this makes it a "3rd coming." There is not one scripture to be found in the Bible that speaks of a 3rd coming as quite a few teach today. This is a false teaching and a misunderstanding of properly reading the texts concerning his second coming.

Scripture declares Jesus would come "in the clouds," in the air, not stand on the earth at his second coming. We read how Jesus will come in 1 Thess. 4-16-17; "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive (and) remain shall be caught up together (with the resurrected saints in the air) with them in the clouds to meet the Lord in the air (in the air, not on the mount of Olives); and so shall we ever be with the Lord." This is seen in Matt. 24-30-31,26-64; Mark 13-26-27; Luke 21-27, and Rev. 1-7. We see here that every scripture that speaks of Christ's second coming, speaks of his coming "in the clouds" and not "standing" on any part of the earth, nor on the mount of Olives. This is also indicated to us in Acts 1-9-11; "---he was taken up; and a cloud received him out of their sight." Then 2 angels appeared and said, "---this same Jesus, which is taken up from you into heaven (the clouds) shall so come in like manner (in a similar way) as ye have seen him go into heaven (the clouds)." Thus, in the same way he ascended into heaven, in clouds at his 1st coming, so shall he return as the scriptures state at his 2nd coming "in glory and in clouds"; as 1 Thess. 4-16-17 and other scriptures state.

The order of these events seen at the time of Christ's second coming is; 1. The Lord will descend with a shout and the trump of God (1 Cor. 15-52). 2. The dead saints will first be resurrected, and 3. then those remaining alive will be caught up with them in the clouds. We see here that no angels who comes to gather the elect (Matt. 24-31) touch the earth in any way, nor Christ, nor the resurrected saints of Christ. And it is seen in these texts that even those who are alive are gathered together "from" the earth in "the clouds." They are not gathered together on the earth, for it is cursed and defiled, and now needs to be purified by fire (see 2 Peter 3-10-13); which at that time is about to be fulfilled, and the very reason why no saint will remain.

At Christ's coming when all the saints are resurrected, and those who are alive are gathered together to meet him in the air, doesn't mean we will remain in the air or in heaven forever. This speaks of the time that the Lord is about to make "a new heaven and earth" where we will dwell with him for eternity as is seen in Rev. chapter 21-22. It is at the time that he destroys all the ungodly and purifies the earth by fire, as is seen in 2 Peter 3-10-13. Zech. 14-6-11 speaks of this coming restoration of the new heaven and earth. "It shall be one day which shall be known to the Lord, not day nor night; but it shall come to pass, at evening time it shall be light." The Lord's glory shall shine through the darkness to purify and take away the curse upon the earth. "And it shall be in that day, living waters shall go out from Jerusalem (see Ezek. 47-1-12 and Rev. 22-1-5); half of them toward the former sea, and half of them toward the hinder sea, in summer and in winter shall it be." And when all is fulfilled, "the Lord shall be king over all the earth (new earth, Rev. 21); in that day shall there be one Lord, and his name one."

But before the new heavens, the new earth, and the new Jerusalem is fulfilled, a restoration and judgment time takes place on the earth and its inhabitants as is seen in Zech. 14-12-21. "---and in that day there shall be no more the Canaanite (to mean heathen) in the house of the Lord of hosts" (v.21). It is seen in Zech. 14-16-21 that the feast of tabernacles is seen as being special to the Lord during that end time fulfillment period. For there shall be a plague on those who do not come up to attend this feast as seen in verse 19. "This shall be the punishment," the word "punishment" here literally translates to mean "sin," and called the "plague"-"sin"- in verse 18. So it literally reads, "This shall be the sin" for those who do not go up---." And this is to be the sin (plague) of all the nations that do not keep the feast of tabernacles in that time.

The feast of tabernacles is special, given that this feast commemorates Israel's freedom from the bondage of Egypt and the wanderings in the wilderness. Living in temporary shelters while God provided for them until they reached the promised land. The feast also celebrates the autumn harvest, which Israel sees as a future fulfillment in the end time. They call this the "Great Harvest Home" where when observing this feast they read Zech. 14-16-21 in their congregations. So we can see why the Lord gives special significance concerning this feast, and that which would concern the end time. For it indicates this being the general time that the Lord will choose to "harvest the earth" as is seen in Rev. 14-14-20. "---for (then) the time is come for thee to reap; for the harvest of the earth is ripe" (v.15).

Another indication of the special significance of the feast of tabernacles concerning the end time is seen in Rev. 7-9-17. There it is seen that "these are they which came out of great tribulation---." (v.14). In reading these verses, they point us to, and anticipate the time when the fulfillment of the prophecy concerning these saints have been fulfilled on the earth. Where then it anticipates the eternal state, and "not a millennium" as many teach. This anticipation is seen in verses 15-17. The significance of this time concerning the feast of tabernacles is seen in Rev. 7-9, where this great multitude of all nations stood before the throne with "palms" in their hands. The word "palms" here literally means "palm branches." And these palm branches speak and refer to the feast of tabernacles (Lev. 23-39-43). This special feast to be observed was for the time "when ye be come into the promised land" (Lev. 23-10). So we see scripture reveals that the feast of tabernacles has a great significance concerning the Lord's end time prophecy. For that would be the time to go up to the feast, to the Lord's invitation and worship him. For he is coming to take us to the promised land (Rev. 19-9), for the harvest of the saints has come.

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