How did the word of the LORD come to Zechariah? (1:1)
We don’t know for sure. Perhaps it came through a vision (e.g., Eze 1:1–3), an angel (e.g., Lk 1:28) or an audible voice (e.g., Dt 4:12–13).
What had made God angry? (1:2, 15)
God had been angry with the ancestors of his chosen people because of their unfaithfulness and disobedience (v. 2), so he had sent the Assyrians and Babylonians against his people to punish them. But Assyria and Babylon, the nations that [felt] secure (v. 15), had gone too far—both in their brutality and by trying to destroy Israel as a people, so God became very angry (v. 15). We should not assume from this that God’s anger is vindictive or gets out of control. His anger, like everything else about him, is holy and is never divorced from his grace (v. 3). See Do we serve an angry God? (Ps 79:5).
How do we return to God? (1:3)
This is another way of saying repent. To repent means more than simply being sorry; sometimes we are sorry only because we have been caught or because we dislike the painful consequences of our actions. True repentance is the result of godly sorrow and produces a change of mind that leads to a change of behavior (2Co 7:10–11).
What is the month of Shebat? (1:7)
This is the 11th month in the Hebrew lunar calendar, corresponding to our January/February.
Do ancient visions have any meaning for us today? (1:8)
Yes, because these visions were revelations from God. There are two ways they can benefit Christians today, even though we are not the original recipients. First, we can observe what the results of the visions were for the people who originally received them. As the people were inspired or challenged, we too can be. Second, many ancient visions contained revelations from God that transcended immediate circumstances. Prophecy about a coming glorious age, for example, was understood by the original listeners to mean a prosperous future for Israel. But it may also refer to God’s eternal plan for his people and is thus relevant to us today.
Is a vision at night the same thing as a dream? (1:8)
A night vision is not necessarily the same thing as a dream, but it may take place in a dream. It is a supernatural revelation, message or insight communicated through images seen only within a person’s mind or spirit. The pictures seen in a vision may illustrate spiritual truths or future events.
Who was the man on the red horse? (1:8)
He was an angel in human form—some say any angel, other say the angel of the LORD (v. 11), still others say the archangel Michael.
How had the nations went too far with the punishment? (1:15)
God had used Assyria and Babylon to punish Israel, but those nations soon felt God’s anger too, because they had treated Israel with extreme cruelty. Their cruelty to Israel stirred God’s jealous love for Israel (v. 14), so God would again turn his mercy and favor toward Israel.
How did God intend to choose Jerusalem? (1:17)
Some say the language here and in 2:12 is symbolic of God’s spiritual blessings for his people since Jerusalem never attained its former glory. Others suggest that this language hints at future eternal blessings for all those who follow the Lord (cf. Ge 12:2–3; 2Sa 7:9–11). After Israel’s dismal failure to keep the covenant, God reaffirmed his calling and promised his blessing.
What were these horns? (1:18–19)
These horns were probably metallic, either bronze or iron. Horns were a symbol of strength in the ancient world, and these could refer to individual rulers or nations—perhaps Assyria, Egypt, Babylon and Persia. These horns scattered God’s people, forcing them to flee from their homeland.
Who were these craftsmen? (1:20–21)
These craftsmen (probably metalsmiths) refer to the nations whose task it was to terrify and defeat the horns of verses 18–19. See What were these horns? (1:18–19). Perhaps Zechariah was thinking of the skill they would use in performing their violent activities. More likely he was completing his analogy: skilled craftsmen could remove the horns. God planned to remove the power of those who had terrorized his people.
Why measure Jerusalem? (2:1–2)
As the apostle John later did (Rev 21:15–17), Zechariah was using symbolism to describe the extent of the blessings God’s people could expect in the coming kingdom.
Why would the city have no walls? (2:4)
Because of the abundance of blessings that would come. The number of people and animals within the city of Jerusalem would be so great that the walls would have to be taken down to accommodate the crowd. Also, walls would not be needed for protection, since God himself would protect his people (v. 5).
Why did God want them to flee? (2:6)
Some of God’s people had remained in Babylon. God challenged them to leave their comfortable lives in a foreign land and return to the promised land. Even though Babylon was east of Israel, it was called the land of the north because it had attacked Israel from the north. It did so because it had to go around the desert to reach Israel (see Map 8 at the back of this Bible).
Why were the people of Israel the apple of [God’s] eye? (2:8)
This does not imply a whimsical favoritism on God’s part. Rather, it reminds us that God chose to work out his purposes for the whole world through this particular people. See What is the apple of the eye? (Pr 7:2).
Why did Satan accuse Joshua the high priest? (3:1)
Satan probably accused Joshua as the representative of the entire nation of Israel.
Why does Satan come before God? (3:1)
Satan is the adversary (see the NIV text note) and approaches God to accuse God’s people of sin (Rev 12:10). See Why did Satan mingle with God’s angels? (Job 2:1).
How was Israel like a burning stick? (3:2)
The people of Israel had been snatched from the fire of the Babylonian exile (God’s judgment) in order to carry out God’s future purpose for them.
Why was Joshua wearing filthy clothes? (3:3)
The filthy clothes represented the sins of the people (cf. Isa 64:6). In place of the filthy clothes, Joshua (representing the nation) would be clothed in splendid garments—a picture of righteousness (Zec 3:4).
What would Joshua govern? (3:7)
The high priest was responsible for overseeing the orderly activities of the temple.
The Messiah—the servant of God, called the Branch to suggest the fruitfulness of his life. This same analogy for the Messiah was used by other prophets as well (Isa 4:2; Jer 23:5).
Why sit under a vine and fig tree? (3:10)
In ancient Israel this was a picture of the good life. It was their idea of heaven on earth and therefore spoke of abundant blessing.
What was this lampstand? (4:2–3)
This lampstand symbolized the bright shining testimony of the people of God, giving glory to God. The repetition of the number seven and the fact that the lampstand was connected to living olive trees suggest the idea of completeness. Compare this lampstand with the lampstand in Exodus 25:31–40.
The governor of Judah (Hag 1:14). He returned with the exiles and was leading a disheartened people (Ezr 3:2, 8).
Why mention God’s Spirit here? (4:6)
The overburdened governor needed the reminder that God’s work must be enabled by the Spirit of God.
Which mountain was going to be leveled? (4:7)
Most think this mountain refers to some kind of opposition to Zerubbabel’s work—perhaps human opposition or Satan.
Why call it the day of small things? (4:10)
The rebuilders of the temple had been thoroughly discouraged and had come to the conclusion that their best efforts amounted to nothing significant.
Does the Lord have seven eyes? (4:10)
God is sometimes described with human features and characteristics. On other occasions symbolic terms are used. Here the phrase seven eyes of the LORD suggests that God sees all things (cf. Heb 4:13).
Who were the two anointed ones? (4:14)
Joshua and Zerubbabel (symbolized by the two olive trees). They represented the priestly and kingly branches of Israel through whom God’s purposes were being worked out.
What’s the meaning of this flying scroll? (5:1)
This vision suggests that news of God’s coming judgment was for all to see and hear. Like a huge billboard in the sky, God was announcing swift and certain judgment.
Which land did God curse? (5:3)
The land of the Israelites. It’s possible to see this as judgment not only on Zechariah’s contemporaries but also on all who break God’s law (Gal 3:10).
Why picture wickedness as a woman? (5:7–8)
The people of God are often portrayed in the feminine gender, particularly in their relationship to God. So it is not surprising for their unrighteousness to be personified here as a woman. This was a literary tool meant simply to illustrate the wickedness of the people (both men and women).
Who were these two women? (5:9)
That these women had wings suggests that they were angelic beings. Human agents such as the Babylonians (v. 11) were not the only ones carrying out God’s purposes. There were also divinely chosen agents involved.
Why set the basket down in Babylonia? (5:11)
The Hebrew word translated Babylonia is Shinar, the area where the human race had proudly rebelled against God at the tower of Babel (Ge 11:1–9). Taking the wickedness back to its roots may suggest that sin will finally be banished so that righteousness can reign.
Do the colors of these horses have special meaning? (6:2–3)
The colored horses pulling the chariots (which are symbols of power) suggest the powerful forces through which judgment comes: red for war, black for famine, white for triumph and dappled for plague (cf. Rev 6:1–8).
What are these four spirits of heaven? (6:5)
The word translated spirits also means winds (see the NIV text note)—perhaps suggesting that God’s judgment will cover the whole world.
What happened to the red horse? (6:6)
We don’t know. It may be that God is holding some judgment in reserve. Or it could be that when symbolism is used, all details do not necessarily have to fit together logically.
How did God’s Spirit find rest in the north? (6:8)
The north country speaks of Babylon. In the Bible, Babylon often represents the rule of evil. This may mean that God’s Spirit found peace because Babylon was finally judged.
Who were Heldai, Tobijah and Jedaiah? (6:10)
These men were presumably envoys from the Jews who had remained in Babylon. We know nothing else about them.
The Messiah—the servant of God, called the Branch to suggest the fruitfulness of his life. This same analogy for the Messiah was used by other prophets as well (Isa 4:2; Jer 23:5).
Could a priest also be a king in Israel? (6:13)
Priests had to belong to the tribe of Levi; kings were to come from the line of David (from the tribe of Judah). A priest, therefore, could not also be a king. This was apparently a symbolic statement that pointed to the Messiah, who was prophet, priest and king.
Why give the crown to four men? (6:14)
This was a symbolic action. The crown was given in their name to be put on display as a memorial in the temple—a sign of their alliance with the Jews in Jerusalem (v. 15). Perhaps this also implies that everyone, near and far, can participate in the blessings of the Messiah (cf. Ge 12:3; Mt 28:19).
Why fast year after year? (7:3–5)
Because the annual fast memorialized significant events in Israel’s history—just as our national holidays do today. The fifth month recalled the burning of the temple (2Ki 25:8–10). The seventh month marked the assassination of Gedaliah (2Ki 25:22–25).
When does worship become insincere ritual? (7:5–6)
Traditions have great value because they preserve the values and teachings of the past. They remind us of things we might otherwise forget. While living in a foreign land, surrounded by a foreign culture and language, the Jews could have easily forgotten the important events of their history. Future generations could have missed out on how significantly God had dealt with their ancestors. But the Jews used rituals and traditions to avoid historical ignorance. They commemorated the past so they would not forget the lessons learned.
Unfortunately, the rituals “fossilized” over time. People drifted into celebrating the form but forgetting the reality behind it. Their fasting appeared meaningful but had no inner substance. When this or something similar happens, a worship activity becomes an empty ritual or, even worse, a ritual with the wrong meaning attached to it. Often this can occur as a slow erosion of values—a process that eventually destroys the good others intended.
Who refused to pay attention? (7:11–12)
God’s people. This had been a chronic problem throughout their history. Now, after their return from exile to Jerusalem, Zechariah reminded the people of their ancestors’ stubborn refusal to repent. Perhaps this time they would heed the warning and avoid repeating history.
At what point does God stop listening? (7:13)
There comes a point when God allows those who refuse to obey him to be handed over to the consequences of their own actions. If they repent of their ways and are ready to listen to God, then he will listen to them. If they stubbornly persist in their disobedience, however, judgment may become irrevocable. See the article When does God refuse to hear our prayers? (Jer 11:11).
Why couldn’t anyone travel through their land? (7:14)
Their land had become so devastated that the necessities needed for travel were missing. There was no place to stay and no food to eat. Everywhere people were vulnerable to the elements and to robbers. No one traveled through the land because their civilization had disintegrated.
Why was God burning with jealousy? (8:2)
When we are jealous, we are usually envious. When God is jealous, he is zealous—that is, he feels deeply and intensely about something. In this instance, he was zealously committed to Israel. He would allow nothing to interfere with his plans for his people, whatever it took to get them where he wanted them to be.
Has God returned to dwell in Jerusalem? (8:3–5)
Some believe this happened when the temple was rebuilt. Others point out that Jerusalem could hardly have been called the Faithful City at that time. They anticipate a future millennial age when yet another temple will be built and these descriptions of Jerusalem will be literally fulfilled. Still others see a figurative fulfillment in Paul’s analogy of the church: God is present in his temple because his Spirit dwells in the church (1Co 3:16).
Does God’s presence with us depend on our faithfulness? (8:3–5)
No. Israel may return to God because God keeps returning to Israel. That is the unanimous testimony of prophets like Zechariah. If God returns and forgives Israel, and Israel fails to respond, then the relationship continues to be broken. God’s presence is never dependent on our faithfulness, but our faithfulness or unfaithfulness to God can affect our awareness of his presence. The problem is never with God—only with us (2Ti 2:11–13).
Who are the countries of the east and the west? (8:7)
Since Babylon is represented in this prophecy as the north country (6:8), this probably refers to a worldwide gathering, something other than the return from exile in Babylon.
How long had it been since the foundation was laid? (8:9)
The work on the temple began in the second month of the second year after their arrival (Ezr 3:8), around 536 BC. Opposition and various discouragements caused the work on the temple to cease around 530 BC. The work was restarted in the second year of Darius (Zec 1:1), around 520 BC.
Why schedule so many fasts? (8:19)
Each fast commemorated days of national mourning. There were many fasts because the people of Israel had much to mourn in their history. The fourth month lamented the breaching of the walls of Jerusalem by the Babylonians (2Ki 25:3–4). The fifth month recalled the burning of the temple (2Ki 25:8–10). The seventh month marked the assassination of Gedaliah (2Ki 25:22–25). The tenth month commemorated the start of the Babylonian siege of Jerusalem (2Ki 25:1–2).
How could fasts be turned into festivals? (8:19)
Amos had predicted that festivals would be turned into fasts because of the nation’s sin (Am 8:10). But God’s judgment would be replaced by his mercy. Fasts would become festivals by his divine power. Likewise, Isaiah had promised the oil of joy instead of mourning, and a garment of praise instead of a spirit of despair (Isa 61:3).
When would people turn to the Jews for spiritual blessings? (8:23)
The picture painted here describes the excitement of the Gentile nations regarding the God of Israel. God’s covenant with Israel had a missional dimension to it, and here the nations are described as coming to the people of God because of their great desire to know Israel’s God. This anticipates a fulfillment of Gentile blessing in the Abrahamic covenant (Ge 12:3; Gal 3:8, 26–29).
The Hebrew word translated prophecy here is related to a Hebrew verb meaning “to lift up, carry” and is possibly to be understood as either lifting up one’s voice or carrying a burden. Such Old Testament “prophecies” often contained a message of doom.
Why were the nations judged? (9:1–6)
God holds people accountable for their sin—no matter what it might be. In this case, Israel’s enemies had taken advantage of God’s people when they were down. Though God allowed his people to be vulnerable, he did not approve of the vicious and arrogant attitudes and actions of their enemies. They would have to answer for their cruelty and pride.
What was the blood from their mouths and the forbidden food? (9:7)
The Old Testament law prohibited God’s people from eating blood (Lev 3:17). But this probably refers to the blood of idolatrous sacrifices. This phrase may also be a figure of speech to describe the way they “devoured” God’s people (cf. Paul’s use in Gal 5:15). Forbidden food refers to ceremonially unclean food (Lev 11:1–47).
Who were those who would be left? (9:7)
The Philistines would be conquered and any remnant remaining would be absorbed into Judah, just like the Jebusites—the former inhabitants of Jerusalem—had been in David’s day.
Does this mean Israel will never again be oppressed? (9:8)
Not likely, because Jerusalem has been overrun often since the days of Zechariah. Some therefore understand this prophecy to refer to the security of Jerusalem in a future millennial age. Others think it may suggest the strength of the church (Mt 16:18).
LINK (9:9) Your king comes … riding on a donkey
This verse was quoted by the writers of the Gospels when Jesus literally fulfilled this prophecy (Mt 21:5; Jn 12:15).
Why have a king on a donkey instead of a warhorse? (9:9–10)
Because this king would be a completely different kind of king from any the world had ever known. Zechariah was painting a picture of the coming king’s humility and grace.
Why use a waterless pit? (9:11)
Dry cisterns were customarily used as places of imprisonment—as Joseph, to name one, discovered (Ge 37:22).
Why are these people called prisoners of hope? (9:12)
The people of Zion are pictured here as bound at the bottom of a cistern (v. 11), which explains the description of them as prisoners. But the people of God have always been, and must continue to be, people of hope, confident that God will ultimately triumph. Even in difficult circumstances, believers should always affirm that their hope is in the Lord (Ps 39:7).
When will the Lord appear over them? (9:14)
The Lord’s defense of his people is spelled out in poetically dramatic language. While it makes for a vivid picture, it doesn’t supply information to help us determine the specific time being referred to. We can say, however, that God is always ready to protect the people he loves.
How could they overcome with slingstones? (9:15)
With God all things are possible. With God’s help, even primitive weapons could overcome swords and spears. Some think this means that the Lord’s people would overcome the (rather than with) slingstones—meaning they would be protected from the slingstones of the enemy.
What is the significance of the grain and the new wine? (9:17)
These are staple images of the blessings coming from the land. In the day of the Lord, when God saves his people, they will enjoy the goodness and bounty of the land as a gift from God himself. The enjoyment of these gifts is a testimony to God’s grace.
Zechariah urged the people of Israel to declare their total dependence on the Lord. The surrounding peoples relied on false gods for their daily needs. But by depending on the Lord to provide for them, the Israelites testified to the sufficiency of God’s provision apart from the idols of the other nations (v. 2).
Israel had learned to recognize that a fruitful harvest was evidence of God’s blessing; a poor crop was a sign of his judgment. Since the Jews had just returned from exile in Babylon, Zechariah was intent on establishing their allegiance to the Lord from the beginning by teaching them to trust in God for everything in their lives.
This does not imply that they thought God would withhold rain if they did not pray. It was simply their way of showing that they relied totally on God. Though God sends rain on both the righteous and the unrighteous (Mt 5:45), acknowledging him as our provider is one of the fundamental ways of honoring God as Lord.
What idols and diviners were tempting God’s people? (10:2)
The people of Israel had a weakness for idols (probably household gods) and the smooth talk of diviners, despite God’s continual rebukes. Abraham had come from a family of idol worshipers and his descendants frequently reverted to those old ways. It didn’t matter which specific idols they looked to; they adopted idols depending on what gods were currently popular.
Who is the cornerstone? (10:4)
This is a name for the Messiah that suggests his key role in the construction of God’s plan of salvation (1Pe 2:4–6). He is also the tent peg on whom God’s glory hangs, as well as the battle bow through whom God will ultimately triumph.
Who were the Ephraimites? (10:7)
Ephraim was a son of Joseph and later became a tribe in Israel (Ge 48:5). The name became a synonym for the northern kingdom of Israel, distinct from the southern kingdom of Judah (Zec 10:6).
What signal would God send to gather his people? (10:8)
The word literally means “to whistle” (see Isa 5:26). Shepherds would whistle and call for their flocks, gathering them in, as the Lord intended to do with his people.
What is the sea of trouble? (10:11)
The sea of trouble is an image evoking the affliction the people of God had suffered at the hands of their enemies. It may also be a reference to the Red Sea, which the Israelites passed through on their way out of Egypt (Ex 14:21–31).
Lebanon, Bashan and Jordan represented the areas along the borders of Israel. See Conquest of Canaan (Jos 12:1). Some think this is figurative language to describe God’s punishment of Israel’s enemies—from far-away Assyria and Egypt (Zec 10:11) right up to Israel’s borders. Others think this had a more literal fulfillment when Israel rejected the Messiah and was subsequently devastated by Rome (AD 70).
Who was marked for slaughter? (11:4)
Israel had often been referred to as a flock (e.g., Isa 40:11; Eze 34:2). But for the last number of years, God’s flock had been singled out for slaughter by its enemies.
Why give names to the staffs? (11:7)
These staffs were used by the shepherd to lead the flock. The shepherd would lead the people with favor and unity—gently, with grace to bring them together with God. This is most likely a picture of the ministry of the coming Messiah, the Good Shepherd. Others, however, think this speaks primarily of the way God would care for his people in Zechariah’s day.
Which three shepherds lost their jobs? (11:8)
We don’t know. At least 40 different interpretive options have been suggested concerning the identity of these shepherds. It’s possible that they represented the prophets, priests and kings who were the leaders (shepherds) of Israel.
Does this describe cannibalism? (11:9)
Some think this language is figurative: disputes and fighting characterized as backbiting—similar to Paul’s later warning to believers to stop biting and devouring each other (Gal 5:15). Others think this language is literal: Josephus, an ancient historian, said this actually happened during the Roman siege of Jerusalem in AD 70.
What covenant had been made with all the nations? (11:10)
Perhaps a covenant designed to protect Israel from attack. If the staff Favor was designed to protect the flock from external attack, breaking it would have signaled that they were now left vulnerable.
LINK (11:12–13) Thirty pieces of silver
Matthew seems to have combined these words with words from Jeremiah (Jer 19:1–13 or perhaps Jer 18:2–12 or 32:6–9) to describe Judas’ action against Jesus (Mt 26:15; 27:9–10)—but Matthew credited the entire quotation to the better-known prophet Jeremiah.
When was the family bond between Judah and Israel broken? (11:14)
After the death of Solomon (930 BC), the kingdom of Israel was divided into Judah (the southern kingdom) and Israel (the northern kingdom). Zechariah was writing long after this division but used Judah and Israel almost interchangeably, probably referring to geographic sections of Israel. Zechariah’s prophecy foretells the coming of a Messiah who would redeem Israel and return her to the days of glory when David ruled a united kingdom.
Who is this worthless shepherd? (11:17)
This person has been variously identified as Herod, Agrippa or the antichrist. Others see this as a false Messiah—one whose promises for God’s people amount to nothing.
How would Jerusalem be like a cup that sends others reeling? (12:2)
This metaphor is similar to our expression “Take your medicine” (cf. Isa 51:17). In this case, the nations opposed to Jerusalem would be sent reeling when they drank God’s judgments (Zec 12:3, 6).
Why would all the nations of the world attack Jerusalem? (12:3)
Some think this refers to Armageddon, the last major battle predicted in Revelation. See the article Where is Armageddon? (Rev 16:16). Others see this figuratively as referring to the church, which is constantly besieged by enemies but never overthrown.
What kind of battle is this describing? (12:4)
Since cavalries no longer play a major role in war today, the horses here must refer either to an event in the past or, in a symbolic way, to some future event—perhaps Armageddon.
Why prioritize who would be saved? (12:7)
The phrase dwellings of Judah probably refers to the undefended areas of the land as opposed to the fortress city of David (Jerusalem). The point: the Lord will not allow those living in the city to think they are safer than those living outside the city.
Who is the one they have pierced? (12:10)
This is a prophecy of the Messiah—this time shown as one who suffers undeservedly. This predicts the anguish of those in Jerusalem who saw Jesus nailed to the cross (Jn 19:37; see Rev 1:7).
How did Hadad Rimmon weep? (12:11)
This may refer to the time when the people mourned for King Josiah (2Ch 35:22–27). It may also have been a comparison to weeping performed in worship to a false god (e.g., Eze 8:14).
What is the significance of this fountain? (13:1)
In the Old Testament, water was necessary for ceremonial cleansing from sin. In the New Testament, the cleansing comes through the blood of Christ.
Why would parents execute their own children? (13:3)
This prophecy regarding the new covenant implies that false prophecy will still be a problem in the future. Still, it is hard to imagine how concern for the truth will supersede even the most intimate human concerns.
LINK (13:7) Strike the shepherd, and the sheep will be scattered
This verse was later quoted by Jesus to describe what would happen to him and his disciples (Mt 26:31; Mk 14:27).
What catastrophe was Zechariah describing? (13:8–9)
This may predict the Roman attack on Jerusalem (AD 70). Or it may refer symbolically to the persecution of the church.
What is the day of the LORD? (14:1)
This refers to a time when the Lord will be vindicated and his wrath will be unleashed against those opposed to him. At the same time, his grace will be poured out on those who belong to him. See the article What is the day of the LORD? (Isa 13:6).
Why would God cause an attack on Jerusalem only to defend against it? (14:2–3)
Though God may use pagan nations as instruments of his wrath, they are not exempt from judgment for their wickedness. So God brings the nations in judgment against Jerusalem but also turns judgment back on the unrighteous nations.
Will the Mount of Olives literally be split in two? (14:4)
Some envision a monumental earthquake that will split the Mount of Olives from east to west. This would make escape from Jerusalem much more accessible—through a valley rather than over a mountain. Others take a figurative approach and see here a picture of God providing a way of escape for his people.
What was this earthquake? (14:5)
We have no details of this earthquake except that it occurred during Uzziah’s reign (Am 1:1). The fact that it was remembered approximately 200 years later suggests it caused significant damage.
Who are the holy ones who will come with God? (14:5)
This may refer to angels or the righteous dead brought back to life—or both (1Th 3:13).
Living water refers to fresh spring water in contrast to water collected and held in cisterns. Since water in Israel was in short supply, the inhabitants would have had a keen awareness of how essential water is to life.
When will the Lord be king over the whole earth? (14:9)
Many believers are convinced that the risen Lord will return to Jerusalem to reign for a thousand years (Rev 20:1–6)—a period called the millennium (from the Latin word for “thousand”). One version of this view is a pretribulation rapture view, which means that Christ will come to take believers out of this world before the tribulation, then later return with them to establish his millennial reign. A post-tribulation view understands that believers will go through the great tribulation, after which Christ will return. Both views expect Christ’s second coming before the millennium. The term premillennial indicates that Christ’s return will happen before the millennium.
Another view sees the ideal reign of Christ coming about through the increasing impact of the church on the world. In this postmillennial scenario, Christ would return after the millennium, which is probably not a literal thousand-year period but an undetermined period of time.
In contrast, the amillennial view sees the promised reign of Christ fulfilled through the church rather than through a literal reign from Jerusalem. In this view, the millennium is the present reign of Christ in heaven over his realm.
These wide-ranging opinions demonstrate the uncertainty of how Christ’s return and rule will happen, even though all believers are convinced Christ will reign as King of kings and Lord of lords.
This is a low-lying dry region that stretches from Mount Hermon to the Red Sea. It includes the lowest elevation on earth. The Dead Sea, whose surface is about 1,300 feet below sea level, is located in this region.
How do these prophecies apply to us? (14:10–11)
The Minor Prophets address Israel in the homeless, hopeless ruin of exile. Many people today are also in exile in that they live far from God in their sinful lives. Their dreams, plans and false gods leave them spiritually homeless and hopeless. Though the sin of serving other gods is serious, we need not despair because our hope is not in ourselves but in God. He continues to love us and to extend his promises to us so that he might forgive us, embrace us and bring us home.
What kind of plague will God send? (14:12)
This is apocalyptic imagery that describes the awfulness of the day of the Lord. The word translated plague could also mean “a blow.” So the emphasis is not necessarily on a specific kind of plague but is rather a blow of judgment that comes from God.
Will temple worship in Jerusalem be reestablished someday? (14:16)
Some think it will be, others do not. Those who think worship will be reestablished point out that the Festival of Tabernacles was a time for celebrating the harvest. What better way to celebrate those gathered from the nations into God’s kingdom? Those who do not think it will be reestablished say that there is no reason to turn the clock back to a time before the sacrifice of the Messiah. Also, Jesus himself said that the time would come, and had even then come, when believers would no longer worship in a specific place (the temple) but would worship God in the Spirit and in truth (Jn 4:21–24).
When were the Canaanites ever in the temple? (14:21)
They probably weren’t. Canaanite can also be translated merchant (see the NIV text note). Because Canaanites were notorious for their deceitful business practices, they may represent anyone who is morally or spiritually unclean—anyone who is not included among the chosen people of God. Others think this may indicate God’s displeasure with merchants doing business in the temple area; we know that merchants worked in the temple precincts during the time of Jesus (Jn 2:13–16).