ZECHARIAH AND REVELATION.

Like Daniel, fourth of the "greater" prophets, the "minor"prophets of the fourth group, Haggai, Zechariah, and Malachi, view God's people under Gentile rule. Their special point of view is that of a remnant, brought back from Babylonish captivity, yet still under Gentile kings, awaiting, in humiliation, the coining of their own King.

A false Christendom answers to " Babylon ; " and in our day God has delivered a Christian remnant from her thraldom. A fragment of the true Church has been recalled to principles of truth, according to God's Word and name, while awaiting His Son from heaven. The Jewish remnant which returned to Jerusalem to await the Messiah is thus a type of us.

But the Jews scattered through Christendom may also be regarded as captives of "Babylon the Great." A remnant of these will soon return to Jerusalem, the true Church having been glorified, and will pass through "great tribulation," while awaiting the coming of Christ and His saints. Thus the first Jewish remnant is also a type of a second, to whom Christ will appear, fulfilling the Prophets.

Like Daniel and Revelation, Zechariah throws much light upon the Jewish remnant of the last days, and it is this interpretation which we here follow, noting the seven divisions of the book.

1. The return is the subject of the first division (1:i-6). Jehovah addresses a people that have come back to the land of their fathers. But is it for blessing or for curse-a mere return to the land, or a return to God ? If they turn to God, He will turn to them ; but if, like their fathers, they disregard His Word, its woes will smite them.

2. A way of deliverance for those who turn to God is unfolded (1:7-6:). This long division has a number of important sections.

(1) The Persian, Grecian, and Roman empires are symbolized by red, speckled and white horses (1:7-17). Providential instruments of Israel's chastisement, they have acted in self-will, and are about to be judged, while Israel will be exalted. A controlling Power, exercised throughout the "times" of Gentile empire, is seen in the man on a red horse among the myrtle trees. It is the Messiah, the myrtle trees figuring His saints.

(2) Babylon is joined with the other empires under the symbol of four "horns," while four "carpenters" figure the providential agencies which destroy these empires (1:18-21).The horns, may also figure special enemies of the last days.

(3) Jerusalem having been taken into favor, Jehovah becomes her wall of fire and the glory in her midst (2:). Let the God-fearing of the earth now look to her, for she is to be exalted, and her foes cast down. Israel is now the vessel of grace, the Church having been taken to heaven.

(4) But how can a righteous God exalt sinful Israel ? Through the advocacy of her High Priest (3:)! The removal of " the iniquity of that land .in one day " (3:9) is the point-the fulfillment of the type of the scape-goat. Israel's Advocate and her adversary appear before God, the Advocate assuming responsibility for the " filthy garments " of the nation He represents. But, lo, the accuser is rebuked, and the Advocate clothed and crowned- Israel's true Aaron, before God for her in His "garments of glory and beauty." Thus Israel is seen "in Christ," her Representative's glory being the measure of her own standing before God. But how is it that her "iniquity" passes from her Advocate the moment He takes up her case? Because He is Joshua, (Jesus), "Jehovah the Saviour," son of Jozadak, " Jehovah the righteous." Joshua here is the type of "Jesus Christ the righteous," "our" Advocate become Israel's, Himself the Propitiation for her sins (i John 2:1, 2)! He can assume responsibility like the scape-goat, and yet stand acquitted. Has He not been to the cross for Israel ? How the Jewish heart will melt when it views Christ thus, seated among His "fellows," the "men of wonder" (ver. 8)! And then will God bring Him forth as the Branch in whom Israel takes root again, the Stone on which she is established.

(5) A Jewish remnant which thus stands "in Christ" in heaven, is a suited vessel for the Spirit's use on earth, and a Jewish candlestick of testimony succeeds the removed candlesticks of a false church (4:). Zerubbabel displaces Babylon. Zerubbabel and the olive-trees, or " sons of oil," figure Christ, whose coming and power will fully establish His testimony to the earth through Israel. But even the testimony of the Jewish remnant in humiliation, during the throes of the " tribulation," is regarded in Rev. 11:4 as a preliminary fulfilment of this type.

(6) But, alas, many are still rebels, and the book of prophetic woes must discharge its curse upon the land, purging out the false from the true (5:1-4). This will be the application to Israel of " the hour of trial" which will test all (Rev. 3:10, Gr.).

(7) The ephah (5:5-11) seems to represent the measure of iniquity, the woman, wickedness, in the midst. The covering of lead may symbolize the punishment of judicial blindness, out of which two women emerge (perhaps Christendom under its final head, in alliance with Judah under Antichrist). The house they build is Babylon again-open apostasy.

(8) This evil is judged by providential agencies which issue from between the mountains of brass (6:i-8)-the foretold woes of the law and the prophets.

(9) The wickedness of the first man being swept away, God's counsels are established in the Second Man, the enduring Branch, Builder of the temple, Bearer of glory, Ruler on the throne, and throned Priest. A remnant, brought out of man's evil, are also crowned, with the silver of redemption and the gold of glory, but bring this silver and gold to be made into crowns for Him (ver. 11, 14).

3. Israel's sanctification is the theme of the third division (7:, 8:). (i) The pretended separation to God of past times was a religious mockery (7:1-8). (2) They had rejected the Word, bringing wrath upon themselves (7:9-14). (3) But jealousy for Zion had led God to return to Jerusalem, and He comforts and instructs the remnant (8:1-17). (4) Israel's fasts, or separation from the world, will now be joyful feasts, and the nations will sanctify themselves with her (vers. 18-23).

4. The advent of the King is the next theme (9:-11:3). He will smite rebellious peoples, yet even in glory conies to serve, lowly upon an ass, bringing salvation to Jerusalem and peace to the nations,-though He will use His saints as a sword against their enemies (9:). He brings showers to the parched earth, and gladdens the heart of Judah and Joseph, but purges out goats and false shepherds from the sheep (10:, 11:3).

5. God's ways in government are rehearsed (11:4-17). When Israel was the prey of false shepherds, God sent the Good Shepherd to feed them. The Shepherd came with two staves, Graciousness and Union, to establish the people in God's favor, and gather them together in one. But they would not have Grace, and that staff was broken. And they sold their Shepherd for thirty pieces of silver, breaking the staff Union. Instead of becoming one flock under one Shepherd, they were scattered among the nations. Returning to their land, at last, they still reject the true Shepherd, and receive one who comes in his own name, "the man of sin," most ruthless of all their false shepherds.

6. Triumph over the evil is the next subject (12:-13:). Jerusalem, besieged and oppressed, becomes the means of the judgment of the nations (12:1-9). Israel's hard heart is conquered by the Spirit of grace and supplications :she weeps over Him she has pierced (vers. 10-14). She finds the fountain for sin and uncleanness, and truth displaces falsehood (13:1-6). The foundation of the blessing is seen-the fact that the stroke of judgment smote God's Fellow (vers. 7-9). This led to the scattering of the sheep, and the purging out of two-thirds who were really goats; but a third is brought through the fire of affliction into blessing.

7. The day of the Lord follows man's day (14:). The nations gather against Jerusalem and chastise the wicked Jews. But Christ appears in behalf of His own, and smites the nations. Judgment over, healing waters flow outward from Jerusalem, and the Lord becomes the earth's King. An age of peace and righteousness lifts sin's curse, and as the nations make their annual pilgrimage to Jerusalem, to keep the feast of tabernacles and worship the King, the very bells of the horses ring out HOLINESS TO THE LORD !

We have dwelt upon Zechariah, Revelation being more familiar, with many helps easily obtainable. The first three chapters of Revelation give a spiritual history of the present dispensation, as the rest of the book foretells "the things which shall be after these" (1:19).

Chap. 1:reveals the activity of heaven during the present dispensation-a glorified Man there, the Mediator between God and men, exercising priestly judgment among the assemblies, yet with His bosom of love girded for service. The instruments of present grace are in His right hand, seven stars, figuring the true Church, a heavenly thing like her Lord, made up of the Christian saints He has saved. The seven candlesticks speak of what the Church should be, a light to light the sons of men to the Man in glory, who is the way to God.

Chaps. 2:and 3:give the earthly aspect of the present dispensation-the history of Christendom. Ephesus figures the apostolic church, fallen from her first love even in Paul's day. In Smyrna we see the Church's "ten days " of persecution under the Roman empire. Pergamos the sad marriage of Church and world, from Constantine the Great to about 600 A. D. The " Dark Ages," under the spiritual curse of Rome, find expression in Thyatira; while in Sardis we see the waning effect of the "Reformation" upon the state churches. Yet Christ in love delivers a remnant (Philadelphia) from the power of the evil, though upon the mass of Christian profession this grace is lost. A Laodicea of lukewarmness, Christ rejects Christendom as a whole, taking His true saints to heaven.

Chaps. 4:and 5:characterize the activity of heaven during the coming dispensation. The Creator is upon His throne. On thrones around are. Old Testament saints and the Church, in resurrection bodies, symbolized by twenty-four elders. God's throne is about to speak to the earth in lightnings and thunders. The living creatures, a combination of cherubim and seraphim, symbolize the characters in which God will act. There will be the cherubic stroke of judgment, but also the seraphic purging of many a sinner, on the basis of Christ's sacrifice (cf. Ezek. 1:and Isa. 6:).

But the coming age is to be put under man. Where is there a man worthy ? Ah, there is One, in the very throne of God! It is the Lamb of God, who has bought the inheritance by His own blood; the Lion of the tribe of Judah, to whom the throne of David belongs! He takes the book of judgments, which usher in the coming age, and begins to open the seals, while the whole creation falls down adoringly before Him !

Chap. 6:to the end of Revelation are mainly occupied with the earthly history which follows, the beginning of which is surely very near our doors. No doubt the first six seals introduce preliminary judgments, while the opening of the seventh seal ushers in the full judgment of God-the seven trumpet blasts before which the Jericho of a world under Satan falls. The rest of the book gives details, or goes on to the Millennium, the post-millennial apostasy, the judgment of the dead, and the eternal state. But we must refer the reader to well-known helps in exploring this wonderful book.