What Zechariah 14:9-21 teaches about God and His ways
Zech 14:9-21
This next part of Zechariah 14 has a jarring note for those of us who have grown up with ideas of tolerance and freedom of religion on the one hand and Christian love and forgiveness on the other. Who would wish a gruesome plague on one’s enemies or desire retribution on those who do not worship our God? Even if in our heart of hearts and in angry moments we secretly want those who hurt us to suffer, we feel we should not. Scripture’s portrayal, however, forces us to reflect on our culture’s presuppositions and to examine even our supposedly Christian convictions. First, tolerance in our postmodern world has undergone a key change. The word used to mean that we tolerate (i.e. do not harm) others we disagree with or disapprove of. Today, however, tolerance requires at least a neutral but often a benevolent, approving attitude towards others’ views and practices. Disagreement and disapproval are seen as intolerant and unloving, but such blanket suppression of all dissent is itself intolerant, even oppressive. Secondly, forgiveness is increasingly defined in such a way that even the idea of justice feels uncomfortable.
When God’s reign comes
The corrective comes immediately at the beginning of our passage. There is a difference between personal vendetta and justice. God is king over all the earth (and the universe), He is its sovereign Lord. Thus, He has every right to expect submission and acknowledgement, much like a country’s leadership demands citizens and visitors to abide by its laws. God, at present, waits patiently for His creatures to submit voluntarily and choose Him freely. However, this is highly unusual and one day, He will assert His right to be recognised as King and the only God to be worshipped (Zech 14:9 cf. Deut 6:4-5). The rest follows from here. God’s people will be protected and lifted up, whether the geographical raising is actual or symbolic, harm can no longer reach them (Zech 14:11). Conversely, those who fought against His people are judged and subdued, as we see in the flashback of how God overcomes His enemies. The description creates parallels with the exodus indicating that this final confrontation will be once again God’s great act of deliverance. Thus, the picture painted is of plagues on people and animals (Zech 14:12, 15 cf. Exod 9:3, 9) and panic and confusion in the attacking army (Zech 14:13; Exod 14:24, 27; see also Judg 7:19-22). Likewise, the nations’ wealth brought to Jerusalem (Zech 14:14) is evocative of the plundering of the Egyptians (Exod 12:35-36).
Wanting the gifts without the Giver
In our current world, God graciously gives blessings even to those who Him (Matt 5:45) and patiently waits for them to come to repentance (2 Pet 3:9). Some will respond eventually and worship God freely (Zech 14:16 cf. Zech 2:11; 8:22-23), but others will resist to the end. Tabernacles (v.16) was the last of Israel’s harvest festivals and a reminder of God’s provision of rain and food. Those who will decline to celebrate it implicitly state that sustenance is their right, not God’s generous gift. It is fitting then that they will no longer be able to receive God’s blessing when they refuse to acknowledge its source (Zech 14:17-19).[1] By contrast, for those who worship God, holiness, a sense of consecration and belonging to God will be extended beyond the traditional priestly boundaries (Exod 28:36-38) so that even everyday objects will be holy (Zech 14:20, 21), presumably because the people themselves will be.[2]
Present and future
How much these images describe a concrete reality or are symbolic is uncertain, but the basic principles are clear. In the present, consequences do not consistently follow actions because God is incredibly generous to sinners, so that those who resist, hate or ignore Him can still benefit from His gifts even without acknowledging the Giver. All this is in the larger interest of bringing at least some to repentance. However, such an arrangement also means that the godly can suffer evil and while God is able to use these experiences for shaping His people, it is not right for such a situation to continue indefinitely. Thus, God’s justice is the other side of His love.[3]
[1] The reason for singling out Egypt here is possibly because the water levels of the Nile and the river’s yearly flooding was more reliable than rainfall in Israel. Thus, Egyptians were less likely to experience drought and not as conscious of their dependence on God’s generosity.
[2] The reference to the Canaanite carries several connotations. The Canaanites did not exist as an ethnic group by the postexilic period, but they were associated with idolatry, so their mention here may be a way of saying that there will be no more idolatry or syncretistic worship as people approach God. Alternatively, the word can also mean a trader or merchant and may relate to profiteering from religion.
[3] This idea of justice is not a harsh Old Testament verdict as some suppose. The New Testament affirms this picture. Jesus speaks of judgement (e.g. Matt 25:31-46), the martyrs killed for Christ appeal to God’s justice for ‘avenging our blood’ (Rev 6:9-10) and final judgement is described in Revelation 20:11-15.
If you enjoyed this post, please share it with others.