Source: http://kerux.com/doc/0703A3.asp
Timestamp: 2019-04-25 10:50:11+00:00

Document:
To this audience the messianic Angel presents an interpretation and application of the message of the foregoing imagery. In vv. 6-11 (10-15) application in imperative form (call to action) precedes interpretation, the latter functioning not just as explanation of the symbolism but as motivation for obeying the command. By the repeating of this hortatory pattern these verses are structured into two subsections, vv.6-9 (10-13) and vv. 10, 11 (14, 15), with imperatives in vv. 6, 7 (10, 11) and v. 10a (14a) and explanation-motivation in vv. 8, 9 (12, 13) and vv. 10b, 11 (14b, 15).16 An important third element in this pattern is the concluding statement of (messianic) validation (see vv. 9c, 11c [13c, 15c]). In the final section of the kerygma (vv. 12,13 [16, 17]), the imperative (v. 13a [17a]) is again followed by a ki-clause of motivation, but is preceded by a summation (v. 12 ).
The opening directive of the first subsection (vv. 6-9 [10-13]) is expressed in a double imperative: "flee from the land of the north" (v. 6a [10a]) . . . "to Zion escape" (v. 7a [11a]).17 Leave Babylon, head home to Jerusalem. Get out of the oppressive world center and get back to the center of God's kingdom. This had also been the prophetic command of Isaiah: "Go forth from Babylon, flee from the Chaldeans" (48:20) . . . "Depart, depart, go out from there" (52:11).18 Jeremiah picked up the refrain in his oracle against Babylon: "Flee out of the midst of Babylon" (50:8; 51:6a) . . ."be not cut off in her iniquity, for it is the time of Yahweh's vengeance" (51:6b).
The ki-clause in Zechariah 2:8b (12b) might be taken as directly supporting the command to return from Babylon (v. 7a [11a]) by assuring God's people that they were precious to him ("the apple of his eye") so that they might confidently anticipate his blessings back at Zion. The point would then be the same as in the motivation clause in v. 6b (10b). Suggesting this direct relation to v. 7a (11a) is the resonance of bebabath (v. 8b [12b]) with bath-babel (v. 7a [11a]) and the irony thus highlighted: "the daughter of" his (God's) eye (v. 8b [12b])–the daughter of Zion (v. 10 )–is dwelling with "the daughter of Babylon" (v. 7a [11a]).27 Alternatively, v. 8b (12b) could relate immediately to v. 8a (12a), explaining God's determination to visit retribution on the nations: the people against whom they had shown malice were precious to him. Indeed, since Israel belonged to God as his personal possession, the nations that dominated her were challenging God's claims on her service.28 By reinforcing the motivation of v. 8a (12a), v. 8b (12b) would still be supporting, but indirectly, the imperatives of vv. 6a and 7a (10a and 11a).
What we have found in the first subsection of the kerygma is that the Measurer himself is central in the exposition of the imagery. That the Messiah and his mission is the main theme of the vision becomes even more evident when we notice how each kerygmatic subsection (vv. 6-9 [10-13] and vv. 11, 12 [15, 16]) concludes by pointing to the prophesied events in Zion and the world as validation of the divine sponsorship of that mission. But before dealing with the validation motif in vv. 9c and 11c (13c and 15c), we will examine the second subsection, its imperative (v. 10a [14a]) and its motivation (vv. 10b, 11a [14b, 15a]). We will find that it discloses a new aspect of Messiah's mission, a surprising development not suggested by the first subsection (at least, not at first glance),30 yet essential to explain the image of Jerusalem expanded to unprecedented dimensions, beyond containment.
Incorporation of the Gentiles into God's covenantal people is a recurring theme in Zechariah. He indicates, moreover, that their status is to be one of full participation, including cultic privilege. As noted above, the picture of many nations joined to the covenant community (2:11a [15a]) is surrounded by the doubled promise: "And I will dwell in the midst of you."33 At the close of the passage which forms the central spine of the overall diptych structure of the book (6:9-15), an episode symbolic of Messiah's royal-priestly coronation, the prospect emerges of those far off coming and sharing in the building of the temple (v. 15). Likewise, the introduction to the second half of the diptych (7:1-8:23) concludes with a prophecy that the Gentiles will take hold of the skirts34 of the covenant people, saying, "We will go with you, for we have heard that God is with you" (8:23). Taking hold of the hem of the garment was a sign of submission to authority. For Gentiles to grasp the tasseled skirts of Jews was to join in the acknowledgement of Yahweh's sovereignty signified by that sartorial symbol. It was to take hold of God's covenant, like those whom Isaiah described as being joined to the Lord and his people (Isa. 56:4,6). This symbolic convention is reflected in the Gospel episodes of individuals touching the border of the garment of Jesus, the true Jew and the Lord, combined in one (cf. Matt. 9:20, 21; 14:36). Though not involving Gentiles, these instances embodied religious confession of the Lord such as Zechariah had envisioned.
Another aspect of Isaiah's large contribution to Zechariah 2 is the connection he makes between the themes of the conquest of the Gentiles and their conversion. In his treatment of Gentiles joining Israel, the first stage finds these former strangers from the covenant assisting in the restoration of God's people, being joined unto them, but as servants. They, the captors and oppressors, are taken captive and are now ruled over (Isa. 14:1-3; cf. 60:4-14). Then in Isaiah's later resumption of the theme, this joining of foreigners to the house of Jacob becomes a religious joining unto Israel's God, a gathering into the full fellowship of covenant life and divine service (Isa. 56:3-8).
Zechariah's third vision contains the same association of ideas as these Isaianic passages. Thus in Zechariah 2:11 (15) the conversion of the Gentiles emerges unexpectedly as a consequence of the conquest of the enemy powers. Likewise in Zechariah 9 the conversion of Philistines (v. 7) occurs in the context of a holy war campaign that dispossesses the ungodly nations occupying God's land. And in Zechariah 14 the overcoming of the universal gathering against Jerusalem is the background of the prophecy of a new gathering at Jerusalem, this one of converts out of all the vanquished nations, come to worship the Lord (v. 16).
Isaiah 49 abounds in parallels to Zechariah's third vision. The voice of Messiah, the Servant of the Lord, breaks through as the speaker (vv. 1ff.). God's people experience an exodus-like homecoming (vv. 9-12), which calls for song and rejoicing (v. 13). Zion's citizenry will so increase as to burst through the old bounds (vv. 19, 20). These new children of Jerusalem will come from the Gentile nations (vv. 21,22; cf. v. 12), for the Servant will be a light to the Gentiles and God's salvation to the ends of the earth (v. 6). Hence, the influx of the Gentiles will validate the claims of the servant Lord to be the God of Jacob and his Savior (vv. 23,26). But of most immediate interest is the coupling of the conquest and conversion of the nations, and particularly the promise that in Zion's warfare, God, the warrior-champion of his people,35 will take away the captive prey of the terrible adversary (vv. 24, 25).
Revelation 20:1-3 restates the saying of Jesus in apocalyptic style. Here, the messianic Angel from heaven (v. 1), the stronger One, binds the dragon, the strong man, for a thousand years (v. 2). Imprisoned in the abyss, Satan can no longer confine the light of the community of faith within the bounds of Israel, deluding all the other nations with his lie (v. 3). The thousand years are great-commission-fulfilling times. All through the millennium the stronger One is rescuing as a prey from the dragon multitudes of converts out of every nation, tribe, people, and tongue (cf. Rev. 7:9). Delivered from the devil's darkness and deception, drawn as disciples unto the Light of the world, they become lampstand churches, martyr-witnesses faithful unto death. Beheaded for the testimony of Jesus they are received into the heavenly ministry of the martyrs as priest-kings with Christ before the throne of God (Rev. 20:4-6). So complete is the triumph of the stronger One over the draconic foe, he who has the power of death, that dying, for the Christian martyr-witnesses, is transformed into a "first resurrection," an entrance into a sabbatical resting (cf. Rev. 14:13) and reigning with their Savior-Victor. In that blessed state they continue during the millennial time of the "the great tribulation" for the church on earth (cf. Rev. 7:14), waiting until the full complement of their company is attained (cf. Rev. 6:11), eager for the day when that pleroma of the seed of Abraham from all the nations, Christ's battle spoils, will be displayed to the glory of God as the fullness of the New Jerusalem (Rev. 21:24-26).
From our later vantage point in redemptive history we perceive that the soteric spoiling of the nations transpires first. The elect remnant who constitute the pleroma of the Gentiles are gathered in during the present church age. Afterward, the nations, spoiled of the elect and now identified with antichrist, the son of perdition, are spoiled of their earthly heritage in the judgment of the last day. It is through this process of the twofold spoiling of the nations, first of their people and then of their property, that Jerusalem becomes enlarged to cosmic horizons (Zech. 2:4 ).
In Zechariah the theme of the validating of the messianic mission appears in two other passages besides 2:9,11 (13,15). The first is in vision five (4:1-14), which exhibits extensive correspondence to vision three, its matching member in the chiastic structure of the series. Among the parallels are building imagery, with a messianic figure holding a construction line (2:1  and 4:10); promise of the subjugation of the world power (2:8,9 [12,13] and 4:7); and the consummating of the restoration program (2:4,5,12 [8,9,16] and 4:7,8). Like the third vision the fifth appends to the final universal triumph of God's kingdom the messianic claim: "You will know that Yahweh of hosts has sent me" (4:9).
When Jesus arrived, sent of the Father, he renewed the evangel-apologetics he had engaged in as the divine Angel of Zechariah's visions. "The works which the Father has given me to accomplish, the very works that I do, bear witness of me, that the Father has sent me" (John 5:36). The world would know that Jesus was the Christ of God when not only his disciples but all who should believe on him through their word were joined together in one in him, partaking of the glory which the Father gave him (John 17:20-23). When the ascended Jesus breathed out the Spirit, the earnest of that glory, on the Pentecost community, firstfruits of the universal harvest, Peter pointed to this eschatological development as a confirmation of Jesus' claims. Thereby the house of Israel was to know assuredly that God had made this Jesus whom they crucified both Lord and Christ (Acts 2:36; cf. Rom. 1:4). In the mission of Moses, mediator of the old covenant, the accompaniment of the Angel by the Glory-Spirit attested to the mediator's divine call (cf. Exod. 33:12-17). In the new covenant (the Angel himself now being mediator of the covenant), the validation of the divine commissioning of the covenant mediator is again the presence of the Glory-Spirit–and the resultant extension of the soteric blessings of the kingdom to the Gentile nations.
The final validation of Jesus as the Christ of God will be the consummating of his mission as the Measurer-Builder (Zech. 2:1,2 [5,6]) in the eschatological descent of the New Jerusalem from heaven, of cosmic dimensions and having the glory of God (Rev. 21:10ff.). In this present age God allows the ungodly to suppress in unrighteousness the knowledge imprinted on their hearts by the self-authenticating witness of the divine revelation in creation and redemptive re-creation. But in that day every knee must bow in acknowledgement that the Lord is God, the Judge of all (Rom. 14:10-12), and every tongue must confess that Jesus Christ is Lord to the glory of God the Father (Phil. 2:11; cf. Rev. 5:13).38 The validating insignia, always absolutely cogent, will then command cosmic confession.
Interpretation of the notoriously difficult Deuteronomy 32:43 best begins with recognition that retribution against the enemy nations is the sustained theme in the immediate context (from v. 26 on) and the main point in v. 43 itself. This emphasis is augmented in the longer textual tradition of the verse, variously represented by the LXX and Qumran, which includes "he will requite those who hate him" after "he will render vengeance to his adversaries."43 Together they form the middle pair of a four cola chiasm (A.B.B.A.), of which the A-members are "he will avenge the blood of his servants" and "he will make atonement for his land (’admatho) and people" (NIV). It becomes evident that this making of an atonement payment for the land must be understood in terms of the law in Numbers 35:33, which requires the making of atonement for land44 stained by innocent blood, crying out for vengeance. Only the shedding of the murderer's blood would accomplish this atonement. Significantly, Deuteronomy 32:43 is immediately preceded by God's sworn commitment to exact such gory vengeance against the oppressors of his people (vv. 40-42). The final clause of Deuteronomy 32:43 does not, therefore, speak of making expiation for the sins of God's people but of avenging their righteous blood. Thereby, God cleanses "the lot of his inheritance" (Deut. 32:9) to serve as his holy dwelling in the midst of Israel–the purpose stated for making atonement for the land in Numbers 35:34 (cf. Deut. 19:10; 21:8).
Isaiah locates the avenging of the martyr-saints at their resurrection triumph over death and the final defeat of Satan. He describes the earth as defiled since the Fall by innocent blood and groaning under death's corruption (Isa. 24:4,5; cf. Rom. 8:19ff.). But at last Yahweh will come forth to punish the inhabitants of the earth (Isa. 26:21a) and to destroy Leviathan, possessor of the power of death, persecutor of the saints, accuser of the brethren (Isa. 27:1). Then the earth/netherworld will no more cover over her slain, but disclose their blood, long crying for vindication (Isa. 26:21b; cf. Gen. 4:10; Rev. 6:10; 16:16; 19:2). All this is prophesied anew in the Book of Revelation: the judgment of the bestial world-city and the devil, the resurrection, and the clearing of the cosmos of death and Hades (Rev. 19:11-20:15). And here, as in Zechariah's third vision, this work of divine avenging is the immediate prelude to the establishment of the holy temple-city, New Jerusalem, sanctified by the triune Presence, the tabernacle where God dwells with men (Rev. 21:1ff.).
So, hush! Silence all flesh (Zech. 2:13a [17a]). The summons sounds and the kings of the earth shut their mouths, speechless, awe-struck before the exalted Servant (Isa 52:15b). His mission is authenticated as divine, for they, Gentiles deceived by the devil, now hear and understand what had been unheard-of, what the prince of darkness had kept from them, the gospel tidings of peace with God through the sacrifice and intercession of this amazing Servant. He has come and overcome Beelzebub. He has rescued the prey from many nations. He has been exalted and his claim to be Christ, sent forth by the lord of hosts, has been validated (Isa 52:13-53:12).
19. If the verb paras is given its less frequent sense of scatter, the clause becomes an insipid parenthesis referring to God's past dispersing of the Israelites to account for the fact they are now in Babylon. It would then differ from the other ki-clauses, all of which point to present circumstances or future prospects as reasons for compliance with the imperatives.
35. Cf. also the imagery of God's lifting up his hand and military banner unto the nations (v. 22).

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