Pre-eminent favour.
"And the word of the Lord of hosts came unto me, saying, Thus saith the Lord of hosts; The fast of the fourth month," etc. The close of this chapter gives an answer at length to the question asked in Zechariah 7:3. And this answer consists—unlike the intervening stream of mingled denunciation, warning, and encouragement of an almost unbroken outburst of promise and hope. The only apparent exception, in fact, is to be found in the six brief words of admonition at the close of verse 19. How far this abundance of promise was fulfilled in the experience of the literal Israel of the past, how far in that of the spiritual Israel of Christ's Church, and how far it yet remains to be verified in the case of either or both,—has been debated often and much. Taken simply as they stand (which is clearly the first thing to do with them), we may consider the words as setting before us
I. THE FUTURE HAPPINESS OF THE PEOPLE OF JUDAH. We shall appreciate this best by noting:
1. Their recollections at the time of this prophecy. For seventy years they had been accustomed, on four different annual occasions (see verse 19), to fast and weep in remembrance of four different and dreadful stages in their overthrow as a nation, viz. in the tenth month, in remembrance of the opening of the siege of Jerusalem (Jeremiah 52:4); in the fourth month, in remembrance of its capture (Jeremiah 52:6); in the fifth, in remembrance of the burning of the temple (Jeremiah 52:12-16); and in the seventh, in remembrance of the flight of the last residue of the "seed royal," and army, and prophets, and people from Palestine into Egypt (2 Kings 25:25, 2 Kings 25:26; Je 41:1-43:7). What a succession, what a continual aggravation, what a climax, of ill!
2. Their experience. They had now got so far (as we noted on Zechariah 7:3) that a remnant of the people had returned, and the temple had begun to rise again, and its full restoration seemed only a work of time. This being so, that fifth-month day of humiliation, which was connected with the destruction of the temple, appeared no longer in place. Why should they longer commemorate a loss which they had already begun to efface?
3. Their prospects. Why, indeed, seeing the time was coming (verse 19) when all the calamities commemorated by all the four Captivity fasts here referred to would be so completely outbalanced by corresponding blessings as to call for "cheerful feasts" rather than fasts? Only let them "love truth and peace," and all their losses would be forgotten, as in the case mentioned in Genesis 41:51.
II. THE FUTURE EMINENCE OF JERUSALEM This capital of Israel was to become "yet" (i.e; however apparently unlikely, however apparently delayed) the religious capital of the world. As foretelling this, we have portrayed to us here:
1. A great journey resolved on. We see
2. A great journey accomplished. (Genesis 41:22.) The pilgrims have arrived at last. How mighty in number! "Many people shall come;" and come to seek God. How mighty also in significance! "Strong nations," who might have come as invaders, are here as suppliants before God (comp. Isaiah 60:3, Isaiah 60:11, etc.; Isaiah 2:2-4; and the almost identical passage in Micah 4:1-8, noting specially "the first dominion").
III. THE FUTURE DIGNITY OF THE JEW; i.e. of every individual enjoying, in those days, the natural citizenship of this illustrious city. Even when far from its walls, every such citizen (something as with those referred to in Acts 16:37, Acts 16:38; Acts 22:25-29, etc.) would be almost as much an object of homage as that city itself. Note what is here shown:
1. As to the depth of this homage, men being willing even to sink their own distinctive names in that of an Israelite, even as a woman does when she marries (comp. Ruth 3:9; Isaiah 4:1; and contrast Pilate's indignant question in John 18:35).
2. Its extent. How many would do thus! viz. as many as ten to each Jew. How manifold, also, they would be! viz. out of "all languages" upon earth. Wherever their dwelling, whatever their diversities of race, training, customs, or speech, they would break through all to do this.
3. Its foundation. On the one hand, negatively. The homage paid to this "citizen" is not due to anything else but his being "a Jew." On the other hand, positively. This homage is paid to him because, as being such, he is believed to be peculiarly favoured of God (see end of Genesis 41:23; and Numbers 10:29, Numbers 10:32; and contrast John 4:20; see also end of John 4:22).
Two brief lessons to conclude.
1. As to Israel now. Let us ever think of God's ancient people with peculiar tenderness and respect. With tenderness, as is only proper, because of their having "seen better days." With respect, as is only becoming, considering their "great expectations." Whatever the exact application of the present prophecy, of this much we are sure (Romans 11:1-36; passim). Who, indeed, may not be proud of the name mentioned in John 1:47?
2. As to ourselves. When will the Jews be thus honoured? When they truly seek God. So, therefore, of us, in our turn. We must never forget what it took Peter so much trouble to learn (Acts 10:34, Acts 10:35).
HOMILIES BY W. FORSYTH