Scofield Reference Bible Notes/Zechariah

by Cyrus Ingerson Scofield

Book Introduction - Zechariah

Read first chapter of Zechariah
Zechariah, like Haggai, was a prophet to the remnant which returned after the 70 years. There is much of symbol in Zechariah, but these difficult passages are readily interpreted in the light of the whole body of related prophecy. The great Messianic passages are, upon comparison with the other prophecies of the kingdom, perfectly clear. Both advents of Christ are in Zechariah's prophecy Zechariah 9:9; Matthew 21:1-11 Zechariah 14:3,4. More than Haggai or Malachi, Zechariah gives the mind of God about the Gentile world-powers surrounding the restored remnant. He has given them their authority Daniel 2:27-40 and will hold them to account; the test, as always, being their treatment of Israel. (See Scofield "Genesis 15:18") note 3, clause 6; Zechariah 2:8. Zechariah, therefore, falls into three broad divisions:

• Symbolic visions in the light of the Messianic hope, 1:1-6:15.
• The mission from Babylon, 7:, 8.
• Messiah in rejection and afterwards in power, 9-14.

CHAPTER 1

Verse 1

eighth month
i.e. November.

Verse 7

Sebat
Eleventh month i.e. February.

Verse 8

I saw
The "man" (Zechariah 1:8) is the "my lord," "the angel that talked with me" (Zechariah 1:9), and "the angel of the Lord" (Zechariah 1:10,11). The "man" "stood among the myrtle trees" (Zechariah 1:8). The prophet addresses him as "my lord" (cf) Genesis 19:2 but when the "man" answers he perceives that he has addressed an angel--"the angel that talked with me" (Zechariah 1:9). In Zechariah 1:10 the being of the vision is again "the man that stood among the myrtle trees." In Zechariah 1:11 he is called "the angel of the Lord," and to him the (riders on the) "red horses, speckled with white" say: "We have walked to and fro," etc. Then (Zechariah 1:12) "the angel of the Lord" (i.e. the "man," "my lord," "the angel that talked with me") intercedes for the land against a world at ease. The date of the intercession was at the end of the 70 years' captivity of Judah. Zechariah 1:9-12.
Taken as a whole Zechariah 1:8-17 Zechariah's first vision reveals Judah in dispersion; Jerusalem under adverse possession; and the Gentile nations at rest about it. This condition still continues, and Jehovah's answer to the intercession of the angel sweeps on to the end-time of Gentile domination, when "the Lord shall yet comfort Zion," etc. (Zechariah 1:16,17).
Isaiah 40:1-5. See "Kingdom (O.T.)" (See Scofield "Genesis 1:26") See Scofield "Zechariah 12:8".
red horse Cf. Revelation 6:4. The whole Gentile period is characterized by the red horse, i.e. "sword." ; Daniel 9:26; Matthew 24:6,7.

Verse 9

angel
(See Scofield "Hebrews 1:4").

Verse 11

angel
(See Scofield "Hebrews 1:4")

Verse 18

horn
A "horn" is the symbol of a Gentile king Daniel 7:24; Revelation 17:12 and the vision is of the four world empires ; Daniel 2:36-44; 7:3-7 which have "scattered Judah, Israel, and Jerusalem" (v.19)

Verse 19

angel
(See Scofield "Hebrews 1:4")

Verse 20

And the Lord
The word charash, trans. "carpenter," is lit. carver, engraver. Zechariah 1:21 makes it plain that, whatever the four carvers may be, they are used to "fray," or carve away (Heb. charad) in the sense of diminishing, enfeebling, the great Gentile world-powers. They may stand for Jehovah's "four sore judgments," the sword, famine, evil beasts, and pestilence Ezekiel 14:21 the four horses of Rev. 6.

CHAPTER 2

Verse 1

again
As in Zechariah 1:8-11, the "man" of Zechariah 2:1 1 is "the angel that talked with me" of Zechariah 1:3. The measuring-line (or reed) is used by Ezekiel Ezekiel 40:3,5 as a symbol of preparation for rebuilding the city and temple in the kingdom-age. Here also it has that meaning, as the context (Zechariah 2:4-13) shows. The subject of the vision is the restoration of nation and city. In no sense has this prophecy been fulfilled. The order is:

• (1) The Lord in glory in Jerusalem, Zechariah 2:5 (cf. Matthew 24:29,30)
• (2) the restoration of Israel, Zechariah 2:6;
• (3) the judgment of Jehovah upon the nations, Zechariah 2:8, "after the glory" Matthew 25:31,32
• (4) the full blessing of the earth in the kingdom, Zechariah 2:10-13, See "Kingdom (O.T.)" Genesis 1:26. (See Scofield "Zechariah 12:8"). "Israel," ; Genesis 12:2; Romans 11:26.

Verse 3

angel
(See Scofield "Hebrews 1:4").

CHAPTER 3

Verse 1

Joshua
The fifth vision discloses:

• (1) The change from self-righteousness to the righteousness of God (See Scofield "Romans 3:21") of which Paul's experience, Philippians 3:1-9 is the illustration, as it is also the foreshadowing of the conversion of Israel.
• (2) In type, the preparation of Israel for receiving Jehovah's "BRANCH" (See Scofield "Isaiah 4:2"). The refusal of the Jews to abandon self-righteousness for the righteousness of God blinded them to the presence of the BRANCH in their midst at His first advent Romans 10:1-4; 11:7,8 Cf. Zechariah 6:12-15 which speaks of the manifestation of the BRANCH in glory (v. 13) as the Priest-King, when Israel will receive Him. See Scofield "Hebrews 5:6".

angel (See Scofield "Hebrews 1:4").

Verse 3

clothed See, Isaiah 64:6 Contra: Philippians 3:1-9.
angel (See Scofield "Hebrews 1:4").

Verse 4

clothe
(See Scofield "Genesis 3:21").

Verse 5

angel
(See Scofield "Hebrews 1:4").

Verse 8

BRANCH
(See Scofield "Isaiah 4:2").

Verse 9

stone (See Scofield "1 Peter 2:8").
seven eyes Cf. Zechariah 4:10; Revelation 5:6.

Verse 10

that day
Zechariah 3:10 marks the time of fulfilment as in the future kingdom. It speaks of a security which Israel has never known since the captivity, nor will know till the kingdom comes. (Cf. Isaiah 11:1-9).

CHAPTER 4

Verse 1

angel
that talked
angel (See Scofield "Hebrews 1:4").
that talked (See Scofield "Zechariah 1:8").

Verse 2

And I said
The vision of the candlestick and olive trees (lit. trees of oil) is, as we know, from Revelation 11:3-12 a prophecy to be fulfilled in the last days of the present age. That which marks the ministry of the "two witnesses" Revelation 11:3,4 is power. (Cf Zechariah 4:6). In measure this power would rest upon Zerubbabel, who, having begun the restoration temple of Zechariah's time, would finish it (v.9) laying the "headstone" amid the shoutings of the people. The whole scene forms a precursive fulfilment of the ministry of the two witnesses of Rev. 11. and of the coming of the true "headstone," Prince Messiah, of whom prince Zerubbabel is a type. Oil is a uniform symbol of the Spirit. (See Scofield "Acts 2:4"). Joshua and Zerubbabel were doubtless the two olive trees for that day, as the two witnesses of Rev. 11. may, in turn, but point to Christ as Priest-King in the kingdom- age. Zechariah 6:12,13.

Verse 10

eyes
(See Scofield "Zechariah 3:9")

CHAPTER 5

Verse 1

flying roll
A "roll," in Scripture symbolism, means the written word whether of God or man Ezekiel 6:2; Jeremiah 36:2,4,6, etc: Ezekiel 3:1-3. Zechariah's eighth vision is of the rebuke of sin by the word of God. The two sins mentioned really transgress both tables of the law. To steal is to set aside our neighbor's right; to swear is to set aside God's claim to reverence. As always the law can only curse (Zechariah 5:3); Galatians 3:10-14.

Verse 3

earth
Lit. land, i.e. Palestine.

Verse 6

What is it
In the vision of the ephah local and prophetic elements are to be distinguished. The elements are: an ephah or measure; a woman in the ephah; a sealing weight upon the mouth of the ephah confining the woman, and the stork-winged women whose only function is to bear the ephah and woman away into Babylonia (Shinar). The thing thus symbolized was "through all the land" (v.6).
Symbolically, a "measure" (or "cup") stands for something which has come to the full, so that God must judge it 2 Samuel 8:2; Jeremiah 51:13; Habakkuk 3:6,7; Matthew 7:2; 23:32. A woman, in the bad ethical sense, is always a symbol of that which, religiously, is out of its place. The "woman" in Matthew 13:33 is dealing with doctrine, a sphere forbidden to her 1 Timothy 2:12. In Thyatira a woman is suffered to teach Revelation 2:20. The Babylon phase of the apostate church is symbolized by an unchaste woman, sodden with the greed and luxury of commercialism. ; Revelation 17:1-6; 18:3,11-20.
The local application of Zechariah's ninth vision is, therefore, evident. The Jews then in the land had been in captivity in Babylon. Outwardly they had put away idolatry, but they had learned in Babylon that insatiate greed of gain Nehemiah 5:1-9; Malachi 3:8 that intense commercial spirit which had been foreign to Israel as a pastoral people, but which was thenceforward to characterize them through the ages. These things were out of place in God's people and land. Symbolically He judged them as belonging to Babylon and sent them there to build a temple--they could have no part in His. The "woman" was to be "set there upon her own base" (Zechariah 5:11). It was Jehovah's moral judgment upon Babylonism in His own land and people.
Prophetically, the application to the Babylon of the Revelation is obvious. The professing Gentile church at that time condoning every iniquity of the rich, doctrinally a mere "confusion," as the name indicates, and corrupted to the core by commercialism, wealth, and luxury, falls under the judgment of God (Rev. 18.).
earth
Lit. land, i.e. Palestine.

Verse 10

angel
(See Scofield "Hebrews 1:4").

Verse 11

Shinar
i.e. Babylonia. Daniel 1:2

CHAPTER 6

Verse 1

four chariots
The interpretation of the tenth vision must be governed by the authoritative declaration of Zechariah 6:5. That which is symbolized by the four chariots with their horses is not the four world-empires of Daniel, but "the four spirits of heaven which go forth from standing before the Lord of all the earth" (Zechariah 6:5). These "spirits" are angels ; Luke 1:19; Hebrews 1:14 and are most naturally interpreted of the four angels of ; Revelation 7:1-3; 9:14,15. These have also a ministry earthward, and of like nature with the "spirits" of Zechariah 6:1-8. viz. judgment. The symbol (chariots and horses) is in perfect harmony with this. Always in Scripture symbolism they stand for the power of God earthward in judgment. ; Jeremiah 46:9,10; Joel 2:3-11 Nahum 3:1-7. The vision, then, speaks of the Lord's judgments upon the Gentile nations north and south in the day of the Lord ; Isaiah 2:10-22; Revelation 19:11-21.

Verse 4

angel
(See Scofield "Hebrews 1:4")

Verse 11

crowns
Following the earth-judgments symbolized in the horsed chariots (Zechariah 6:1-8) comes the manifestation of Christ in His kingdom glory (Zechariah 6:9-15). This is the invariable prophetic order: first the judgments of the day of the Lord ; Isaiah 2:10-22; Revelation 19:11-21 then the kingdom (cf) ; Psalms 2:5; 2:6; Isaiah 3:24-26; 4:2-6 ; 10:33,34; 11:1-10; Revelation 19:19-21; 20:4-6. This is set forth symbolically by the crowning of Joshua, which was not a vision, but actually done (cf) ; Isaiah 8:3,4; Ezekiel 37:16-22. The fulfilment in the BRANCH will infinitely transcend the symbol. He "shall bear the glory" ; Zechariah 6:13; Matthew 16:27; 24:30; 25:31 as the Priest-King on His own throne (Zechariah 6:12,13; Hebrews 7:1-3). Christ is now a Priest, but still in the holiest within the veil ; Leviticus 16:15; Hebrews 9:11-14,24 and seated on the Father's throne Revelation 3:21. He has not yet come out to take His own throne Hebrews 9:28. The crowns made for the symbolical crowning of Joshua were to be laid up in the temple as a memorial to keep alive this larger hope of Israel.

Verse 12

BRANCH
(See Scofield "Isaiah 4:2")

CHAPTER 7

Verse 1

Marg
ninth month, Chisleu i.e. December.

Verse 2

they
"They," i.e. of the captivity in Babylon. The mission of these Jews of the captivity concerned a fast day instituted by the Jews in commemoration of the destruction of Jerusalem, wholly of their own will, and without warrant from the word of God. In the beginning there was doubtless sincere contrition in the observance of the day; now it had become a mere ceremonial. The Jews of the dispersion would be rid of it, but seek authority from the priests. The whole matter, like much in modern pseudo-Christianity, was extra-Biblical, formal, and futile. Jehovah takes the occasion to send a divine message to the dispersion. That message is in five parts:

• (1) Their fast was a mere religious form; they should rather have given heed to the "former prophets" (vs. 4-7; Cf. Isaiah 1:12; Matthew 15:1-10
• (2) they are told why their 70 years' prayer has not been answered (Zechariah 7:8-14); cf. ; Psalms 66:18; Isaiah 1:14-17
• (3) the unchanged purpose of Jehovah, and the blessing of Israel in the kingdom Zechariah 8:1-8 cf. a like order in ; Isaiah 1:24-31; 2:1-4
• (4) the messengers of the captivity are exhorted to hear the prophets of "these days," i.e, Haggai, Zechariah, and Malachi, and to do justly; then all their fasts and feasts will become gladness and joy Zechariah 8:9-19.
• (5) they are assured that Jerusalem is yet to be the religious centre of the earth Zechariah 8:20-23; Isaiah 2:1-3; Zechariah 14:16-21.

Verse 3

fifth month
i.e. August.

CHAPTER 8

Verse 3

holy mountain
Holiness, Sanctification, Summary: In the O.T. the words consecration, dedication, sanctification, and holiness are various renderings of one Hebrew word, are used of persons and of things, and have an identical meaning, i.e. set apart for God. Only when used of God himself (e.g. Leviticus 11:45), or of the holy angels (e.g. Daniel 4:13) is any inward ; Leviticus 11:45; Daniel 4:13 moral quality necessarily implied. Doubtless a priest or other person set apart to the service of God, whose whole will and desire went with his setting apart, experienced progressively an inner detachment from evil; but that aspect is distinctively of the N.T., not of the O.T. Matthew 4:5.

Verse 6

these days
The "remnant" in Zechariah 8:6,11,12 refers to the remnant of Judah which returned from Babylon, and among whom Zechariah was prophesying. (See Scofield "Romans 11:5").
remnant (See Scofield "Jeremiah 15:21")

Verse 11

residue
Or, remnant.

Verse 14

repented
Repentance (O.T.), Summary: In the O.T., repentance is the English word used to translate the Heb. nacham, to be "eased" or "comforted." It is used of both God and man. Notwithstanding the literal meaning of nacham, it is evident, from a study of all the passages, that the sacred writers use it in the sense of metanoia in the N.T.--a change of mind. Matthew 3:2 (See Scofield "Acts 17:30"). As in the N.T., such change of mind is often accompanied by contrition and self-judgment. When applied to God the word is used phenomenally according to O.T. custom. God seems to change His mind. The phenomena are such as, in the case of man, would indicate a change of mind.

Verse 19

fourth month i.e. July.
fifth month i.e. August.
seventh month i.e. October.
tenth month i.e. January.

Verse 23

those days
i.e. in the days when Jerusalem has been made the centre of the earth's worship. Zechariah 8:23 explains: the Jew (see "Remnant," ; Isaiah 1:9; Romans 11:5 will then be the missionary, and to the very "nations" now called "Christian"!
For Another Point of View: See Topic 301242

CHAPTER 9

Verse 1

burden
(See Scofield "Isaiah 13:1") , note 1.

Verse 8

because of him
There seems to be a reference here to the advance and return of Alexander (Zechariah 9:13) after the battle of Issus, who subdued the cities mentioned in Zechariah 9:1-6, and afterward returned to Greece without harming Jerusalem. But the greater meaning converges on the yet future last days (See Scofield "Acts 2:17") as the last clause of verse Zechariah 9:8 shows, for many oppressors have passed through Jerusalem since the days of Alexander.

Verse 9

behold, thy King
The events following this manifestation of Christ as King are recorded in the Gospels. The real faith of the multitude who cried, "Hosanna" is given in Matthew 21:11 and so little was Jesus deceived by His apparent reception as King, that He wept over Jerusalem and announced its impending destruction (fulfilled A.D. 70; Luke 19:38-44. The same multitude soon cried, "Crucify Him."

Verse 10

And I will cut off
Having introduced the King in Zechariah 9:9,; Zechariah 9:10 and the verses which follow look forward to the end-time and kingdom. Except in verse 9, this present age is not seen in Zechariah.

Verse 11

Marg
prisoners Cf. Isaiah 24:17-23; Zechariah 9:21,23 fix the time as the day of the LORD. Revelation 19:11-21.

Verse 12

Marg
strong hold See context, Zechariah 9:14. Also, Jeremiah 16:19.

CHAPTER 10

Verse 1

later rain
Cf. Hosea 6:3; Joel 2:23-32; Zechariah 12:10. There is both a physical and spiritual meaning: Rain as of old will be restored to Palestine, but, also, there will be a mighty effusion of the Spirit upon restored Israel.

Verse 4

came
The tense is future: "From him Judah shall be the cornerstone Exodus 17:6. (See Scofield "1 Peter 2:8") from him the nail Isaiah 22:23,24 from him the battle-bow," etc. The whole scene is of the events which group about the deliverance of the Jews in Palestine in the time of the northern invasion under the "Beast" ; Daniel 7:8; Revelation 19:20 and "Armageddon," ; Revelation 16:14; 19:17.
The final deliverance is wholly effected by the return of the Lord Revelation 19:11-21, but previously He strengthens the hard-pressed Israelites ; Micah 4:13; Zechariah 9:13-15; 10:5-7 ; 12:2-6; 14:14.
That there may have been a precursive fulfilment in the Maccabean victories can neither be affirmed nor denied from Scripture.

Verse 8

redeemed
Isaiah 59:20; Exodus 14:30. (See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30"

CHAPTER 11

Verse 7

two staves
The scene belongs to the first advent. Beauty and Bands--literally "graciousness and union"; the first signifying God's attitude toward His people Israel, in sending His Son Matthew 21:37 the second, His purpose to reunite Judah and Ephraim Ezekiel 37:15-22. Christ, at His first advent, came with grace John 1:17 to offer union Matthew 4:17 and was sold for thirty pieces of silver Zechariah 11:12,13. "Beauty" (i.e. graciousness) was "cut in sunder" (Zechariah 8:10,11), signifying that Judah was abandoned to the destruction foretold in Zechariah 11:1-6 and fulfilled A.D. 70. After the betrayal of the Lord for thirty pieces of silver (Zechariah 11:12,13) "Bands" (i.e. union) was broken (Zechariah 11:14), signifying the abandonment, for the time, of the purpose to reunite Judah and Israel. The order of Zech. 11. is,

• (1) the wrath against the land (Zechariah 11:1-6), fulfilled in the destruction of Jerusalem after the rejection of Christ Luke 19:41-44.
• (2) the cause of that wrath in the sale and rejection of Christ vs. (Zechariah 11:7-14);
• (3) the rise of the "idol shepherd," the Beast Daniel 7:8; Revelation 19:20 and his destruction (Zechariah 11:15-17).

the one
The O.T. Parables: Summary. A parable is a similitude used to teach or enforce a truth. The O.T. parables fall into three classes:

• (1) The story-parable, of which Judges 9:7-15 is an instance;
• (2) parabolic discourses; e.g. Isaiah 5:1-7
• (3) parabolic actions; e.g. Ezekiel 37:16-22

Verse 11

poor
The "poor of the flock": i.e. the "remnant according to the election of grace" Romans 11:5 those Jews who did not wait for the manifestation of Christ in glory, but believed on Him at His first coming, and since. Of them it is said that they "waited upon Me," and "knew." Neither the Gentiles nor the Gentile church, corporately, are in view: only the believers out of Israel during this age. The church, corporately, is not in O.T. prophecy Ephesians 3:8-10.

Verse 15

And the Lord
The reference to the Beast is obvious; no other personage of prophecy in any sense meets the description. He who came in His Father's name was rejected: the alternative is one who comes in his own name John 5:43; Revelation 13:4-8.

CHAPTER 12

Verse 1

burden
Zech. 12.-14. from one prophecy the general theme of which is the return of the Lord and the establishment of the kingdom. The order is:

• (1) The siege of Jerusalem preceding the battle of Armageddon (Zechariah 12:1-3);
• (2) the battle itself (Zechariah 12:4-9);
• (3) the "latter rain" in the pouring out of the Spirit and the personal revelation of Christ to the family of David and the remnant in Jerusalem, not merely as the glorious Deliverer, but as the One whom Israel pierced and has long rejected (Zechariah 12:10);
• (4) the godly sorrow which follows that revelation (Zechariah 12:11-14);
• (5) the cleansing fountain Zechariah 13:1 then to be effectually "opened" to Israel.

Verse 8

David Kingdom in O.T., Summary:
I. Dominion over the earth before the call of Abraham

• (1) Dominion over creation was given to the first man and woman Genesis 1:26,28. Through the fall this dominion was lost, Satan becoming "prince of this world" ; Matthew 4:8-10; John 14:30.
• (2) After the flood, the principle of human government was established under the covenant with Noah (See Scofield "Genesis 9:1"). Biblically this is still the charter of all Gentile government.

II. The Theocracy in Israel. The call of Abraham involved, with much else, the creation of a distinctive people through whom great purposes of God toward the race might be worked out (see "Israel" Genesis 12:1-3; Romans 11:26).
Among these purposes is the establishment of a universal kingdom. The order of the development of Divine rule in Israel is:

• (1) The mediatorship of Moses Exodus 3:1-10; 19:9; 24:12
• (2) The leadership of Joshua Joshua 1:1-5
• (3) The institution of Judges Judges 2:16-18.
• (4) The popular rejection of the Theocracy, and choice of a king-- Saul, 1 Samuel 8:1-7; 9:12-17.

III. The Davidic kingdom

• (1) The divine choice of David 1 Samuel 16:1-13
• (2) The giving of the Davidic Covenant 2 Samuel 7:8-16; Psalms 89:3,4,20,21,28-37.
• (3) The exposition of the David Covenant by the prophets Isaiah 1:25,26; Zechariah 12:6-8.

See marg. "Kingdom" and refs. (See Scofield "Isaiah 1:25") The kingdom as described by the prophets is: \li2 (a) Davidic, to be established under an heir of David, who is to be born of a virgin, therefore truly man, but also "Immanuel," "the mighty God, the everlasting Father, the Prince of Peace" Isaiah 7:13,14; 9:6,7 ; 11:1; Jeremiah 23:5; Ezekiel 34:23; 37:24; Hosea 3:4,5. \li2 (b) A kingdom heavenly in origin, principle, and authority Daniel 2:34,35,44,45 but set up on the earth, with Jerusalem as the capital ; Isaiah 2:2-4; 4:3,5 ; 24:23; 33:20; 62:1-7; Jeremiah 23:5; 31:38-40; Joel 3:1,16,17. \li2 (c) The kingdom is to be established first over regathered, restored, and converted Israel, and then to become universal Psalms 2:6-8; 22:1-3 124:1-10; Isaiah 1:2,3; 11:1,10-13 60:12; Jeremiah 23:5-8; Jeremiah 30:7-11; Ezekiel 20:33-40; 37:21-25; Zechariah 9:10; 14:16-19 \li2 (d) The moral characteristics of the kingdom are to be righteousness and peace. The meek, not the proud, will inherit the earth; longevity will be greatly increased; the knowledge of the Lord will be universal; beast ferocity will be removed; absolute equity will be enforced; and outbreaking sin visited with instant judgment; while the enormous majority of earth's inhabitants will be saved Isaiah 11:4,6-9; 65:20; Psalms 2:9; Isaiah 26:9; Zechariah 14:16-21. The N.T. Revelation 20:1-5, adds a detail of immense significance--the removal of Satan from the scene. It is impossible to conceive to what heights of spiritual, intellectual, and physical perfection humanity will attain in this, its coming age of righteousness and peace. ; Isaiah 11:4-9; Psalms 72:1-10. \li2 (e) The kingdom is to be established by power, not persuasion, and is to follow divine judgment upon the Gentile world-powers Psalms 2:4-9; Isaiah 9:7; Daniel 2:35,44,45; 7:26,27; Zechariah 14:1-19 (See Scofield "Zechariah 6:11"). \li2 (f) The restoration of Israel and the establishment of the kingdom are connected with an advent of the Lord, yet future Deuteronomy 30:3-5; Psalms 2:1-9; Zechariah 14:4. \li2 (g) The chastisement reserved for disobedience in the house of David 2 Samuel 7:14; Psalms 89:30-33 fell in the captivities and world-wide dispersion, since which time, though a remnant returned under prince Zerubbabel, Jerusalem has been under the overlordship of Gentile. But the Davidic Covenant has not been abrogated Psalms 89:33-37 but is yet to be fulfilled. Acts 15:14-17.
angel (See Scofield "Hebrews 1:4")

Verse 8

And it shall come to pass
Zech. 13 now returns to the subject of Zechariah 12:10. Zechariah 13:8,9 refer to the sufferings of the remnant ; Isaiah 1:9; Romans 11:5 preceding the great battle. Zech. 14. is a recapitulation of the whole matter. The order is:

• (1) The gathering of the nation, Zechariah 13:2 (see "Armageddon," Revelation 16:14 (See Scofield "Revelation 19:11")
• (2) the deliverance, Zechariah 13:3;
• (3) the return of Christ to the Mount of Olives, and the physical change of the scene, Zechariah 13:4-8;
• (4) the setting up of the kingdom, and full earthly blessing, Zechariah 13:9-21.

Verse 4

and the mount of Olives
Zechariah 14:5 implies that the cleavage of the Mount of Olives is due to an earthquake, and this is confirmed by ; Isaiah 29:6; Revelation 16:19. In both passages the context, as in Zechariah 14:1-3 associates the earthquake with the Gentile invasion under the Beast ; Daniel 7:8; Revelation 19:20. Surely, in a land seamed by seismic disturbances it should not be difficult to believe that another earthquake might cleave the little hill called the Mount of Olives. Not one of the associated events of Zech. 14 occurred at the first coming of Christ, closely associated though He then was with the Mount of Olives.

Verse 9

king over all the earth
The final answer to the prayer of Matthew 6:10. CF. ; Daniel 2:44,45,; 7:24-27. See "Kingdom (N.T.)" ; Luke 1:31-33; 1 Corinthians 15:28.