Comparison of Messianic Prophecies between Ezekiel and Zechariah
Chapter Ⅰ Introduction
1. Purpose and Background
It is God who has led history from the time of creation to the date of end. God takes the lead of history for the purpose of refreshing all the creatures, namely for recovering the kingdom of God. The history of salvation to restore the kingdom of God was done not simply by connecting God's jobs done but by making a great wheel rotate, which is a covenant made with Israel. In brief, it means that this covenant makes a contribution to forming the background for the history of salvation.
Above all, the Bible is the book of covenant. Finding at Mount Sinai that the case of the establishment of covenant was presented as a true incident in the history of Israel, the author of Exodus tried to grasp of the entire of the old Covenant through "berith" (Hebrew, covenant) where the Old Covenant has been unified. This attempt has been appreciated. Since the Bible puts focus on the progress of covenant as a narrative of the history of the kingdom of God, we should look at the events recorded in the Bible from the point of view of the covenant made between God and humans in order to understand Gods' great salvation activities.
The word 'covenant' starts appearing in Genesis 6:18: But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.1) The covenant with Noah features that God made a unchanging promise to him (Genesis 6:18; 9:8-17). The covenant between God and Abraham (Genesis 15:7 -21) is also focused on Gods' faithful promise. In the covenant with Abraham, an era of tremendous apostasy continued after Noah's Flood, when the LORD called Abraham and commanded him to leave the land he had been living and the gods2) he had been worshiping, and thus to go to the land He would tell him to go.
Then, Abraham obeyed God. He made a covenant with him. This covenant was repeatedly renewed and Abraham's descendants were included in the covenant. But all descendants were not included: Isaac was selected; Ishmael was abandoned; Jacob was chosen; and Esau was abandoned in the selection. Thus, the groups contained within the covenant grew and developed. Finally, they founded the country of Israel named after their ancestor, Jacob. In this way, God led his people as well as individuals to the covenant relationship.
Then Israel realized that the covenant meant a promise of obedience to God and the observation. Exodus Chapter 19 begins with God's words of presenting the covenant relationship to Israel. Where God also acted as a leading role. As a matter of fact, Israel did not realize even the need for covenant fellowship with God. Saying to the descendants of Israel " You yourselves have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself" (Exodus 19:4), He convinced that He had selected them. The reason for the selection was to intend to select Israel among all other peoples and kingdoms of this world and thus to make the people of His covenant.
"Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel".(Exodus 19:5-6).
This is the most fundamental expression that the LORD described the position of Israelis as covenant people. Israelis will be in the LORD 's special own 'possession', ahead of all other peoples. Thats is a 'peculiar treasure'(Hebrew), implicating 'property' in another special sense. The praise content in Psalm 135 comes from this awareness. "For the LORD hath chosen Jacob unto himself, [and] Israel for his peculiar treasure the praise appears to have come from such
awareness. In addition, the ｅxpression 'a kingdom of priests' means that Israel is the target of favor, because God specially selected it in the whole world. In this ｅxpression, Israel seems to be regarded as the priest of ancient society, who dominates the best position. In other words, the word of being a kingdom of priests may be interpreted as follows: The world, 'being a kingdom of priests' represent that the world including Babylon, Assyria, Aram, Tyre, Moab, Ammon, Edom, Philistia, Cush, Egypt, China, South Korea, and the United States, belonged to me, but all turn their back on God. But as for Israeli people that would become extinct quitely, God brought them out of Egypt. Thus, God wanted Israel to be with Him and thus to belong to Him in the first place, unlike others of the world that did not listen to Him. Then, He wished Israel to be a kingdom of priests for Him and to get His way, even though the world doesn't listen to Him. Additionally, the "holy nation" implies that Israel was separated from other countries and became distinguished to the people of the world. But God intended to make it clear that the covenant relationship made thereupon should include the obedience allowing for no room for compromise.
The fact that when Moses tried to pass the covenant, Israelites responded three times that “We will do everything the LORD has commanded” (Exodus 19:7-8; 24:3, 9) is important. In the revelation of the covenant, two important facts are discovered. First, it is the position of Israel as God's treasured possession. Second, it is the promise of Israel's obedience. From this pont, the ambivalence of the covenant needed to be handled with special care. Thus, Jeremiah strongly presented the aspects of the ambivalence in a crisis of israel.
"But I gave them this command: Obey me, and I will be your God and you will be my people. Walk in obedience to all I command you, that it may go well with you. 24 But they did not listen or pay attention; instead, they followed the stubborn inclinations of their evil hearts. They went backward and not forward"(Jeremiah 7:23-24).
The covenant between God and Israel was made through two bloodshed sacrifice rites. These rites were no other than a burnt offering and a peace offering (Exodus 24:3-8). it represent that Israel and through these sacrifice rites, God entered a covenant relationship with life as collateral. It means that if the one breaks this covenant, he/she must lay down his/her life. By concluding this covenant with Israel, the LORD made His people of Israel. And Israel selected God as its God. Then, Israeli making a promise to God that it will absolutely obey God means surrendering to and recognizing His absolute authority like a king's. Therefore, the Bible says, "The LORD their God is with them; the shout of the King is among them'(Numbers 23:21). In addition, Moses describes that the LORD came from Mount. Sinai blessing the people last.3) 3)
Moses, who had come to Mount. Sinai, became separated staying with the people of Israel for 40 years. Moses said that Joshua would go across the Jordan River leading the Israelites and Canaan and that after entering Cannan, the Israelites should have a dread of God keeping the feast for eight days in a sabbatical year or during the regular Sabbatical Feast of Tabernacles, which arrives every seventh year. Moses commanded them always to learn the basics properly and to realize the sympathies of God.
"So Moses wrote down this law and gave it to the Levitical priests, who carried the ark of the covenant of the LORD, and also to all the elders of Israel. 10 Then Moses commanded them: “At the end of every seven years, in the year for canceling debts, during the Festival of Tabernacles, 11 when all Israel comes to appear before the LORD your God at the place he will choose, you shall read this law before them in their hearing. 12 Assemble the people—men, women and children, and the foreigners residing in your towns—so they can listen and learn to fear the LORD your God and follow carefully all the words of this law. 13 Their children, who do not know this law, must hear it and learn to fear the LORD your God as long as you live in the land you are crossing the Jordan to possess”(Deuteronomy 31:9-13).
Moses gave the command but Joshua did not carry out the order even once. David did not and nor did even Solomon. They did not prompt the rally ordered to have every seventh year. The time of 700 years passed, but they did not. As a result, apart from having a dread of God, people of Israel could not know God, nor could they believe in Him, nor could that have a dread of Him, nor could they love him. This is the history of the Old Testament.
"Speaking of fallen human nature, so to speak, it is a permanent idol manufacturing plant as conclusions," said John Calvin.4) This was the wish of God and the will of God and the national mission of Israel. However, the people of Israel did not know the fact that they had entered into a covenant with God, so God continued to send His messengers to Israeli kings, who had committed a crime, to warn and urge repentance. However, despite these warnings when they do not come back to God away from the worst of the road, Jehovah comes to inflict judgment.
The purpose of this paper is to review how God deals with not only the events recorded in the Book of Ezekiel written before Israelite are arrested as a prisoner and dragged to Babylon but the records in the Book of Zechariah written after the exillic era, through the prophecies of the Messiah. Thus, it also aims to review the events through the prophecies of the Messiah and to enlighten us of not walking the way of disobedience and sin in that era as we evaluate these events today. To this end, this paper is focused on looking at why the Messiah who brings comfort, vision, and restoration is needed while Israelites walked the way of apostasy, idolatry, and fall and why He made the new covenant
2. Scope and Methodology
With regards to this research scope, this paper attempt to analyze the various events that appeared in the ear by looking at the prophet Ezekiel and the prophet Zechariah in the Prophets of the Old Testament and making comparative analysis on the era before and after the prisoners. For this, it tries to enter into God's feelings through the Messianic prophecies of the prophets and to discuss the fall and sin of Israel. Chapter 2 deals with an overall understanding examining backgrounds, contents, historical and social backgrounds, literary form of the Book of Ezekiel, and theologies of the two books through the comparison of the Book of Ezekiel and the Book of Zechariah. Chapter 3 make a review on judgement, warning, restoration and illusion mainly. Next Chapter 4 compares the Messianic prophecies of the Book of Ezekiel and the Book of Zechariah and look at the state of Israeli sin. Chapter 5 examines the ministries of two prophets by comparing the Book of Ezekiel and the Book of Revelations. Lastly, Chapter 6 presents conclusions, looking into what a new covenant is like, which was made for restoration by God.
This paper uses several literatures, Bible commentaries, papers, stock, encyclopedias, Bible dictionaries, Hangul retranslated Bible, etc. as its reference materials.
Chapter 2 Comparison of the Book of the Ezekiel and the Book of Zechariah
1. Background, Content, Historical and Social Background, Literary Form, and Theology of the Book of Ezekiel
1) Background and Content
The record (1:2, 3) that Ezekiel was ordained to be a prophet at B.C. 593 in the fifth year since King Jehoiachin was captivated (in the fifth year since he became prisoner in Babylon) connotes that there was also Ezekiel among the people of Jerusalem who all became captive along with King Jehoiachin when he was taken prisoner (B.C. 598). However some scholars presented a new challenge against the traditional view that Ezekiel' mission field was Babylon. , Chapter 1-24 offers an example for the reason why Ezekiel should have stayed in Jerusalem when Ezekiel conveyed this message. Thus, they argue that Ezekiel has never left Jerusalem (V. Herntrich) or that he may have moved to Babylon staying in Jerusalem before it was destructed B.C. 587 (Bertholet, W. A. Irwin).
Nevertheless, most of the scholars support the traditional view of ministries in
Babylonian. Proponents of the traditional view claim that Ezekiel and Babylonian immigrants all were familiar with to the state of Jerusalem. so it was possible to convey such a message. In addition, they say that when they conveyed the message in Chapters 1-24, the city of Jerusalem was not destructed. Thus, they believe that there is a slight difference from subsequent messages in terms of an emphasis. According to Ezekiel's prophecy under this background, God predicted through His word of warning and judgement that the prisoner incident in Chapters 1-24, which had occurred B.C. 597, would not be the end of the discipline but the destruction would come around to Jerusalem Castle in the future. The recorded content includes five missions prophesied to the "rebellious house" (2:01 to 3:27) following the call of Ezekiel and the illusion (1: 1-28) about the glory of God (2:1 - 3:27). The prophet who had showed several symbolic actions (4:1-5-5:17) to predict the siege of Jerusalem proclaimed that the coming destruction of Jerusalem is the result of the people's idolatry (Chapter 6) and social sin (Chapter 7). Chapters 8-11 recorded in a state of having felt as if they moved to Jerusalem describes about the spotted temple and the glory of God leaving the temple. In Chapters 2-19, various things are recorded, such as symbolic acts to go into captivity, warnings to false prophets, punishments for syncretism, some allegories (adulteress, two eagles, new light branch), God's love for sinners, songs of sorrow for Judah, etc. And after that, the conclusion of the first part is made by a message of the judgment Judah (Chapters 20-24). In conclusion, first the rebellious past history of the nation of Israel and God's plan for Zion people are mentioned (20:1-44). Then, a message of judgment on the fire and the sword (2:45 to 21:32) and the sin of the castle of fallen Jerusalem are listed (Chapter 22). Next, a satirical message that the sin of Jerusalem (Oholibah) does not differ from the sin of Samaria was shown (Chapter 23). And the parable of the boiling kiln symbolizing the harsh judgment given to the city of Jerusalem is recorded (24:1-14). Lastly, the sudden death of Ezekiel's wife noticing the last of the city of Jerusalem was recorded (24:15-27).
Chapters 25-32 consist of the messages of judgement for neighboring nations. These messages were arranged depending on the geographic location, rather than in an chronological order. It starts from the closest countries (Ammon, Moab, Edom, etc.) to Egypt and ends with the most distant country (Egypt).
Chapters 33-39 are comprised of the messages on the hope and restoration of Judah. These messages are intended to comfort Judah's people with grief who came into captivity due to the fall of the castle of Jerusalem. After repeating the previous prophecies (Chapter 33), the prophet Ezekiel declared the Lord's punishment of Israel's evil shepherds (kings). The proclamation of the destruction of Edom recorded in Chapter 35 contrasts with the promise for the restoration of Israel recorded in Chapter 36. In the illusion about the valley of dry bones (37: -14) the 'bones' are a symbol of the Israeli people who were captured and dragged as a prisoner. Thus, this illusion puts on an emphasis on the restoration of Israel and resuscitation by God's spirit (Hebrew, ‘Ruach’ ������������ר). The message on the two bars (37:15-28) means that the two kingdoms (Israel and namyuda) will be united as one through a descendant of David (Christ). The regained kingdom will defeat the powerful king of Magog who invaded from the north. As a result. all the kingdoms of the world will realize the omnipotence of the LORD (38-39).
In 40-48 Chapter, a illusion about God's city and new temple to be restored is written. The record on the scale of the new temple, the placement of the building, the interior decoration, the location of the doors and the court are presented in Chapters 40-42. As the glory of God is back, a new temple will be cleansed (43:1-12). In the new altar of the new temple, sacrifice will be re-dedicated (43:13-26). The content on the qualification of dedicators and on the new sacrificial system is written in Chapters 44 - 46. The river of a holy life flows from the new temple and will change the Dead Sea to built a new paradise (47:1-2). The future glory of Israel will be made as the LORD in the land of the ideal forever dwells (47:13-48:35; "Jehovah Shammah").
The subjects of Ezekiel are 'discipline, repentance, and restoration.' What God took disciplinary actions against Israelite who had committed a crime is interpreted as the grace of the whip to rescue them from sin. God is of Israel as well as of the whole universe. Therefore, God made all nations realize the power of God through the judgment. Through such discipline, God will restore those who repent and return to Him and He himself will be their good shepherd.
2) Historical Background
The Book of Ezekiel was recorded for a particular era. Moreover, unlike the other books out of the prophets of the Bible books, which are quite difficult to estimate the exact historical eras, the Book of Ezekiel offers the exact age. The age makes a contribution exactly to determining where the Book of Ezekiel belongs in the history of the people of God. This book is the prophecy received by a particular person in a particular situation at a particular vertex of the salvation history. The starting point of a illusion in the Book of Ezekiel (Ezekiel 1:2-3) is the River Chebar5) in Babylon in fifth year of the captivity of Jehoiachin, king of Judah.
In the southern kingdom of Judah at the time, Daniel and many leaders were
carried off to Babylon in 597 B.C. when there was the primary invasion of Babylon. And Jehoiachin, Ezekiel, and many people were dragged to Babylon in 605 B.C. when the secondary invasion was made.
Upon Ezekiel dragged with people caught as prisoners, the word of God specifically came. God told us the reason why He had judge the people of Judah in the unavoidable crisis and the plan to be recovered in the future.6)
Chronologically, Ezekiel's messages were given from 573 B.C. till 593 B.C.
when Jerusalem was destructed. And the messages intermittently appear in 573 B.C, 25 years later after the prisoner incident and in 571 years B.C, 27 years later (40:1). Ezekiel called at the age of 30 fulfilled the ministry until 53 years of his age, till 593-571 BC, for about 23 years.
3) Social Background
As for Judah at that time, there were few decent figures since the leading figures of Jerusalem had been dragged. Thus, the government had difficulty in managing the state. Moreover, Zedekiah was unpopular even though he was the king of Judah. Thus, he attempted to raise a banner of rebellion but failed because of a mistake and the pro-Egyptian hard line forces in the palace, causing rushing mad. 7)
The period of 598-587 BC was a completely gloomy period, when Jehoiachin was exiled along with the leaders of Judah, and the best silver workers. Jeremiah relentlessly mentioned regent's appearance at the time. He called Zedekiah and his followers the 'bad figs', whereas the things obtained by the Jews 'good figs'. Zedekiah and his followers formed a conspiracy four against Psammetichus II, and his sons Apries and Lord Chaldea, walking down the road of destruction.8)
In this situation, the public sentiment was getting worse and the moral sense diminished. The view of Jerusalem seen through Ezekiel's illusion was a ‘bled holy city’ (22:2), which was a lawless area full of various crimes committed, including murder, exploitation, extortion, fornication, blasphemy, and irreverent. And those who remained were frantically searching for their land, rather than having pity on those who are in prison. Religiously also, the reformation of Josiah caused a reaction, which caused people to venerate Canaanite goddess, Babylon's Tammuze god, Egyptian Horus god, and the sun god even in the Temple of Jerusalem. on the other hand, false prophets presented false optimism that peace will come soon.
In 587 and in 582 B.C. there was a huge transfer incident. In Judah a lot of people were missing. Many intellectuals went into captivity in Babylon, or went on the road to exile in Egypt and other neighboring countries. In Judah only the farmers were left to cultivate the vineyard. A few times of exodus and the desolation of the cities of Judah accordingly distracted much of the population. A handful of the remaining people had to lead a desperate life depending on the roots of herbs and the barks of trees to keep their daily livelihood. on the other hand, the kingdom of Babylon, unlike Assyria, did not allow the immigration and naturalization policy to mix to live by taking foreigners systematically and releasing them forceable in the land of Judah. Therefore, in Judas 'the people of the land' was able to stay in their homeland by plowing the land 9)
Nebuchadnezzar's policy ended up with bringing people useless to the Babylonian Empire. But the government allowed them to be engaged in the trade or craft field according to their talent. Over time, it also permitted them to build their own hoses and to decorate gardens to ensure to enjoy a comfortable life. The authorities of Babylon did not prosecute them politically or religiously, so they were able to elect elders and to gather to have worship. Of course living sacrifices were not allowed, however when the synagogue started and the Sabbath and religious circumcision in order to maintain their ethnic religionism were probably introduced.
Although it was a short period of time, two men came out as a king of Judah but for a while. They were Zedekiah in exile in Babylon and Jehoiachin remaining in his native country. With regard to this, Notes argued that we can not help raising a problem to identify who was the true 'remnant' of Israel. Those who were dragged into captivity to Babylon might have anticipated the day to configure the government-in-exile around Jehoiachin and to return home some day for governmental legitimacy. As for Zedekiah, he may have thought that those who had left their native country due to the exilic incident were hopeless. Thus, he tried to find how to live by sticking together with the rest. Eventually, neither of these two groups could establish a legitimate government. But the problem of who should follow the legitimacy of the faith of Israel was the one to be re-raised by the return - community.10) To those who were wandering between despair and hope, Ezekiel proclaimed the word of God.11)
4) Literary Form
The Book of Ezekiel has a variety of literary forms. It shows various forms such as poetry and prose, as well as the structure of dreams and visions (1-3; 8-11), apocalyptic literature (37:1-14; 40-48), drama (4-5; 12), allegories, proverbs (14:44; 18:2), funeral songs (19; 26-28; 32), etc. It also presents the rhetorical usage which appears repeatedly. Especially dreams and illusions are a literary form found in Mesopotamia regions around 6-7th century. For Ezekiel, he uses a lot of apocalyptic fantasies for the message of restoration and blessing, taking a contrasting type in context.
5) Ezekiel's Theology
The prophet Ezekiel who had fulfilled the ministry in the exile community ministry proclaimed the impending judgment to Jerusalem and continued to proclaim the message of restoration since Jerusalem was destructed. Some argues that the place where Ezekiel had performed the mission was Jerusalem, not Babylon where the prisoner community were staying. This idea, however, can not be accepted, because the minister is clearly stated in 1:1-3 and 3:15.12)
Therefore, the Ezekiel's theology is closely associated with the prisoner community's theology of hope. In general, the Book of Ezekiel highlights God's nature, purpose of judgment, personal responsibilities, and Israeli ethical,
religious, and moral history, restoration , etc. 14)
2. Background, Content, Historical and Social Background, and Theology of the Book of Zechariah
1) Background and Content of the Book of Zechariah
As the Israelites dragged to Babylon in capability primarily came back (536 B.C.) and became disappointed at their try to rebuild the temple and stopped the rebuilding for 16 years, Prophet Haggai preached a sermon for 4 months urging the people to comply with a new will of God.
It was not until the 23th day after hearing the preaching of Haggai that they actually embarked on the history of temple building (Haggai 1:15). Prophet Zechariah was a prophet who acted at the same time as Haggai. one of God's common willingnesss - reflected proclamations made by prophets who acted in the pre-exilic era and in pro- exilic era was that Israel would face the second exodus returning from Babylon back to their home country sooner or later and that after this, the Messiah would come to Zion and restore his people to build a new era. But the advent of the Messianic kingdom was not achieved yet. Thus, they became fret and their confidence on the word of God was a little shaken. This waiting made people tired and sometimes even fell prey to despair. When people's faith faded and the confidence on the word of God was shaken, God spoke to the people through Zechariah.
He confirms that God never gave up His people and that His love for them rather goes deeper with each passing day. In addition, God requested them never to give up hope by showing them a blueprint on the coming of the kingdom they had been looking forward to. It is confirmed again that the moment the people feel the most frustrating moment is the most appropriate time of God.
Of eight illusions, the first illusion (B.C. 519, Zephath [1-2] months) describes the LORD' angels on horseback to patrol, namely the promise of imminent restoration (Zechariah 1:8-17). According to the second illusion (Zechariah 1:18-21), 4 horns (The superpowers scattering Judah and Israel) will be soon 'afraid' by 4 factories', the LORD's angels. Zechariah 2:1-5 is the illusion on the restoration of Jerusalem (measuring) to be protected by the glory of the LORD. Thus, in Zechariah 2:6-13 the prophet appealed to leave Babylon and to flee to Zion for exile. The fourth illusion (Zechariah 3) shows Joshua and Zerubbabel (The oiled, Zechariah 3:1) shares a responsibility for the newly combined community (pure gold lighthouse). The 'flying roll' (Zechariah Chapter 5:1-4) shows the curse of God to all those who steal or swear falsely. Zechariah 5:5-11 proclaims Judas to be clean, which is completed by sending their sin (personified as a woman in the center of Eva) to Babylon. The last illusion (Zechariah 6:1-8) reminds you of the first vision. Four chariots and their horses are patrolling the earth while preparing for the advent of the era of the Messiah.
Zechariah 6:9-15 contains a series of prophecies about the time of the Messiah. The first prophecy (Zechariah 6:9-15) gives notice of the president of the Messiah. Zechariah Chapter 7 which came in Chislus (Zechariah 11-12) highlights the practice of ethical idealism required for the restored community (Zechariah 7:9-10), rather than an interest in religious rites (Zechariah 8:19). Chapter 8 consists of 10 words to proclaim the peace and prosperity for all mankind along with the restoration of Jerusalem.
The last chapters (Zechariah chapters 9-14), which contain the poetic and prose prophecies. The regiment is not recorded. Of them, the first part (Zechariah 9-11) focuses on the restoration of Israel: more specifically, the succumbing of people hostile to Israel (Zechariah 9:1-8; 11:1-3), a set of scattered people of God (Zechariah 9:11-17), and the sovereignty of God in nature and history (Zechariah Chapter 10). Zechariah 11:4-17 is an allegory about two shepherds (kings), where one shepherd is rejected by his flock, and another is completely indifferent to the needy of the flock. The second part (Zechariah 12-14) is about the day of the LORD (Zechariah chapter 12) that will come upon the moment when Jerusalem is destructed amid the final attack on it and about Jerusalem (Zechariah 13:1-6) where idol worship has been removed. According to Zechariah Chapter 14. only remnant of Jerusalem flee and surviving gentiles come up to Jerusalem to worship the LORD.
2) Historical Background
(1) Situation prior to Haggai and Zechariah (538-521 BC)
Haggai was known as a prophet in the post-exilic era, along with Zechariah.
Judah was destroyed by Babylon in 586 BC. However, Babylon who had let them perish was also destructed by Persia (538 BC). After that, Cyrus (Cyrus II, 559-530 BC) of the Persian king officially declared the decree to return the people of Judah, who were in captivity in Babylon. It is the 'Edict of Cyrus "(Ezra 1:1-4). Due to this decree, the religious leader Zerubbabel and the political leader Joshua (or Yeshua) came to return primarily. It was the first return that took place in 536 BC. Seth Basal (5:14) appointed as a new ruler led prisoners to Jerusalem (Ezra 1:11) and laid a temple zone of the LORD (Ezra 5:16, Merrill. 1987:493). However, the construction work for rebuilding the temple stopped due to opposition. The leaders of Judah ruled out syncretistic Samaritans. The rejected Samaritans might have interfered with the temple construction work (Merrill. 1987:493). According to Haggai's preaching, the passive attitude of being actively interested in their home only was a problem in term of the discontinuance of the temple construction (Haggai 1:4, 6). Eventually, they faced many of these difficulties and thus cried off in building the temple (Ezra 4:24) for more than 16 years (536 to 520 BC) Then, Haggae who had received the word of God made a prediction for building the temple. Then, the impressed people worked on the temple construction together and finally completed (Ezra 6:15) in the 6th year of King Darius (522-486 BC).
(2) Situation at the Time of Prophets Haggai and Zechariah (521/520-516 BC)
The people were disappointed at stoping rebuilding the temple for 16 years while attempting the rebuilding after returning (536 BC) after being primarily released from the captivity. Thus, Prophet Haggai urged the people to put the will of God into practice. However, the Bible does not say accurately if he, who suddenly appeared, had returned with the first prisoners or if he had stayed at the Jerusalem (Smith, 1984:147). But he was a prepared minister of God. He showed the will of God in an imminent situation and preached a sermon through about 4 months: September 24 from June 1 (Haggai 1:1, about 521/520, August 29); July 21 (Haggai 2:1, October 17 the same year); and September 24 (Haggai 2:10, 20, December 18) in the second year of King Darius. and shows us the reaction made from the people (Lee Hak-je, 2001:496).
It was not until the 23rd day after the word of God came upon Haggai that they launched the temple construction after hearing the preaching(Haggai 1:15). Prophet Zechariah was also a prophet who acted at the same time as Prophet Haggai.
(3) Situation since Haggai and Zechariah (516-445 BC)
The temple of God was rebuilt through Haggai and Zechariah and the people came to have hope through the Messianic kingdom when God tried to restore.
But subsequently the return of the people of Judah continued, which was the secondary return (458 BC, Ezra)and the thirdly return (445 BC, Nehemiah). Ezra returned in the 7th year of King Artaxerxes (464-423 BC). At this time (458 BC) they returned and rebuilt the wall (Nehemiah 2:1).
3) Social Background
It is not an easy task accurately to measure the era of the Bible or to find evidence. However, Zechariah himself presents the accurate historical background.14)
After the conquest policy of Darius, his territory was divided into 20 sub-segments (satrapy) and a viceroy was appointed to each autonomous region.
The area around Jerusalem belonged to 'Yehud',16) an independent administrative area among the lower segments. Zechariah lived in the Yehud area. Eespecially Jerusalem proclaimed the word of God.18) But there were a lot of difficulties in this area. 19)
The first difficulty was financial trouble. Yehud was short of bases for productive activities, so was dependent on agriculture. But the situation was not favorable (Haggai 1:5-11). Thus, habitants of Yehud were suffering economic hardship.
The second difficulty was a social problem. It was a tension relationship between those who had returned from exile and those who were being held captive and had stayed in Israel kind relationship. The main cause for the tension between these two groups was an argument: "Who the real remnant?" These two groups argued that they are real remnant. Those who belonged to the South of Judah and those having belonged to the North of Israel also had the tension. Those having belonged to the Northern Israel hesitated to join together, because they thought those belonging to the North of Israel were less religious and not innocent (Ezra 4:1-3). And the tension relation with the people who had came into this land after the destruction of Israel was also present.
The third difficulty was a political issue. Originally, Yehud belonged to the part of the Persian autonomous region. However, since the prisoners returned, Yehud became an independent administrative area with a governor appointed by itself. However, the Samaritan authorities were indignant that their influence was shrinking due to this.
The last difficulty was that faith community faced a crisis of faith. Among them syncretism began to emerge. Those who did not leave Babylon attempted to contact with Heathen religions. As a result, communities for returned prisoners had to be faced with the temptation perverted pagan syncretism. The faith purity of communities gradual led to a crisis (Haggai 2:10-14). In addition, the loss of faith caused apathy about the ethical obligations and responsibilities as the covenant people (Zechariah 1:1-6); 7-8).20)
Due to these difficulties, people had to spend a painful day-to-day between the future glory prophets prophesied and the current difficulties. The returnees
became disappointed about the reality that the glory they had hoped for almost was not almost being realized and thus solidarity in faith towards the LORD was forced to gradually fall. The word of God proclaimed in the midst of this crisis is Zechariah's word.22)
4) Theology of the Book of Zechariah
The theology that Zechariah refers to is 'repentance', which leads to the center of the subject.23) Zechariah urges 'repentance' as a solution of the problem by illuminating problems the current Israeli is faced with, idolatry and false prophets, and rulers engaged in an illicit liaison.25)
on the other hand, Zechariah says that the grace of this repentance comes from God. Repentance is mandatory, but the grace of God and is a gift.
Therefore, the repentance shown in the book of Zechariah contains human responses of responsibility and God's sovereign grace at the same time.
Zechariah declares that the LORD came back to Israel. And he tells us that Israel's covenant relationship with God has been restored. God will redeem his people from their kingdoms, gather them to Jerusalem, and dwell with them in .Jerusalem. Israeli rival, the Philistines, is included in the remnant community of God equally with Jews. Then, beyond Israel the scope of the covenant people is extended to the people of the nations. He emphasizes the covenant relationship with remnants. And he introduces the purification of the earth (2-6) and the judgment for the people (7-8). After judgment and cleanup, one thirds will still remain. They become distinct as the people of God and will admit Zechariah, God, as His people.26)
From this perspective, the Book of Zechariah also considers cleansing as the important theology. The presence of God, which symbolizes the restoration of Israel, is connected to the purity or holiness of His people. This book consistently highlights God's amazing blessing of purification that purifies the people coming back to the LORD. 27)
Chapter 3 Comparison of Messages between the Book of Ezekiel and the Book of Zechariah
1. Messages of the Book of Ezekiel
'Del Habib' (Telabiv) is the land where Jews were dragged and brought to Babylon 2600 years ago from now due to the destruction of their nation. It is the land that has been devastated by the floods. This region is an local area located in the Chebar river, the hill of floods, where prisoners of the Jews were living. The prisoners forced to live in captivity in the harsh environment as its name! But among them was a man with excellent spiritual imagination. He flowered that impoverished era with his amazing spiritual imagination and was a symbol of that era. He now stands on the Chebar river, the land of the rivers of Babylon. He experiences strange things there, being called as a prophet.28)
The prophet Ezekiel proclaiming that the destruction of Israel is imminent makes the ｅxpression in two ways of a symbol act and a word.
In 597 B.C. Jerusalem was completely captured and Ezekiel was called as a prophet in 593 B.C. Ezekiel's messages are divided into two phases. Before 587 B.C. his messages were aimed to proclaim the complete fall of Jerusalem under God's judgment(1st phase), and another was to convey the hope for the restoration of the people of Judah after Jerusalem was fully captured in 587 B.C.(2nd phase).
First, the destruction of Israel is proclaimed. God makes this proclamation as an act message. (Ezekiel 4-5). By installing an Iron wall between himself and the model, Ezekiel first declares destruction as a symbolic act of the brick to express a God 's willingness to reign Jerusalem severely. In addition. he shows a look of awaiting destruction through a symbolic act of lying down from side to side, and expresses a distressing situation of the people of Jerusalem in an illegal form of symbolic behavior. And through a symbolic act of shearing the hair, he proclaims destruction, meaning that Palestinians are being slaughtered and devastated by heathen conquerors.
Like the other prophets, the Book of Ezekiel has an eschatological structure. It consists of 'judgment meted out to the people of Israel' (Ezekiel 1-24 Chapter), 'judgment made to alien nations (Ezekiel 25-32)' and 'salvation made to the Israelites'(Ezekiel 33-48). The 'eschatological structure' shown in the Prophets means achieving salvation ultimately through judgment. Ezekiel proclaims through a message that God looks at the new history and the justice of community while bringing a harsh judgment.
Since Israel still do not get out of sin, worship idols, and do not keep God's commandments and statutes, they come to be judged by God. Thus, the prophet Ezekiel makes a proclamation through a message for the restoration and salvation of the people of Israel (Ezekiel 6-24)
In addition, Ezekiel proclaims that there is an judgment made on the nations (Ezekiel Chapter 25 -32). Jehovah's people, Israel, are judged and destructed because of their sin. But the nations that destructed Israel come to be used as a tool of the judgment of the LORD. The nations that misinterpret the situation and that even mock and curse the destruction of Israel eventually could not help avoiding judgement. Second, those who bless Abraham and his descendants, and those who make it a good example might be blessed, but those who curse them, or those who do not conform to the example will not receive a blessing but undergo a curse(Genesis 12:2-3; 22:18).29) Third, the judgment on the nations has an indirect effect of offering hope to Israel. The judgment on the nations is implied between the 23:25-27 dealing with incidents just prior to the oracle of judge on the nations and the 28:24-26 describing incidents between oracles.30) These nations include Moab, Edom, and Ammon on the eastern side of the kingdom of Israel; the Philistines in the west; and the coastal cities Tyre and Sidon; and the superpower Egypt in the south.
2. Messages of the Book of Zechariah
Zechariah, grandson of Iddo and son of Berekiah, received the call of God in
August in the second year of Darius's reign(v. 1). It was around 520 BC. It was 521 BC when the Persian Empire of Darius I began to rule. After that, the Persian Empire seemed to get into chaos due to rebellions by various ethnic groups and tributaries. But when he was called to serve, it seems that all became peaceful and that the throne of Darius was enforced more.
But, to the people of Judah who were seeking a new life after coming to Jerusalem, the era was not peaceful. It was because expectations for the beginning of the kingdom of their Messiah were thought to be increasingly unrealistic day after day. According to their expectations, all the kingdoms of the earth that had harassed Israel had to perish by the judgment of God before the advent of the Messianic kingdom. And it was predicted that Israel would welcome the second exodus of returning to their home country from the Babylon and thus create a new day. 20 years passed since they believed the promise and came back to Jerusalem. But the Messianic kingdom still did not come. So, they became fret and their confidence in the word of God was a bit shaken. When their belief faded and their confidence in the word of God was shaken, God said to the people through Zechariah.
Zechariah encouraged the people by showing the importance of the temple and the temple to be completed through illusions. Also he let them wait 'Soon' who would build the temple and predicted that there would be time when gentiles would help build the temple in the future. This is a prophecy that the religion of believing in God would spread to the nations. These illusions and prophecies will be fulfilled by God. It is because He is the Sovereign of the history of mankind and the Creator of heaven and earth,
Eight fantasies were composed in chiasmus. The first illusion and the eighth illusion run parallel centering on horses in a variety of colors. The first illusion is focused on the love and salvation of God for Israel (1:12, 17), whereas the eighth illusion is directed at the victory of God for the sinful world (6:8). In the
first vision, God's plan of salvation has been already declared overall, so the second fantasy embodies the God's plan of salvation focusing on the sins of the nations and the anger of God. The third illusion comprehensively deploys the judgement on heathen peoples and the salivation of Israel as the second illusion. Here Babylon is specifically stated to emerge (2:7-9, indirectly mentioned in the second fantasy (1:21)). This Babylon is marked as Shinar in the seventh (5:11). The fourth illusion and the fifth illusion proclaim God's promises for spiritual, political leaders of the new Messianic Age. The sixth illusion and the seventh illusion covers issues over the land of sin and the punishment of sinners which are parallel to each other. These eight illusions are structured through chiasmus. With regards to this, the most obvious aspect is the parallelism of the first and eight illusions and that of the fourth and fifth fantasies.
God confirms that God never gave up His people, and His love for them rather goes deeper with each passing day. In addition, God requested them never to give up hope by showing them a blueprint on the coming of the kingdom they had been looking forward to. It is confirmed again that the moment thy people feel the most frustrating moment the most appropriate time of God.
By putting an emphasis on that the word of God is necessarily fulfilled Through prophetic commands for restoration and visions, the prophet Zechariah proclaims messages to the exhausted Israelites with an expectation that the light of God's salvation would come upon in the darkness (Zechariah 1-8).
Chapter 4 Comparison of Messianic Prophecies between Ezekiel and Zechariah
Ⅰ. Messiahanic Prophecies of the Book of Ezekiel
1 Eight Restorations Done by God (Chapter 34-48)
This chapter is about the sovereignty and presence of God, dealing with the restoration in this part. It consists of the recoveries of the LORD (shepherd role, land, glory, people, covenant, sovereignty. presence among the people, presence of the LORD in the land). Here also the judgment on Gentile Edom and on Gog in the Magog land is a major concern. It is the restoration of people of God, which contrasts to this judgment. He promises to the people that those who are like dry bones will be restored. Especially the restoration through the Holy Spirit is the core of God's restoration.
1) Restoration of a Shepherd Role of the LORD (Chapter 34)
Chapter 34 shows messages by comparing leaders to a shepherd(1-16), people to His sheep (Section 25-31). Chapter 34 containing the metaphor content of a shepherd speaks of the restoration through the proclamation against the shepherds of Israel (1-10), the LORD's promise in charge of sheep as a shepherd (11-16), His promise to put up Keith David as a shepherd (17-24), and the covenant of peace (Section 25-31).
2) Restoration of the Land of the LORD (35:1-36:15)
God emphasizes that He shall abide by the inhabitants of the earth through His judgment on Mount Seir, let people dwell and flourish, and make corporations run. In other words, the mountains and the land are restored, so God's people come to run a corporation (Chapter 35). As a result, the cities will be rebuilt and the people dwell again, like the garden of Eden (36:33), thus you will learn the LORD has resorted (Section 36:35) all the things. In addition, God shall shame the Gentiles, let Israelites come back to Israel, and make them flourish. Then God shall dwell forever. And they shall not be put to blame (Section 15).
3) Restoration of the Glory of the LORD (36:16-38)
36:16-38 is focused on the restoration of Israel, based on the 'holy name' (֑י ������ ������ ������ ם ������ ������ shem code sh). He makes it clear that the restoration of God is "not for you ... but for my holy name". God's people defiled the name of God so was spotted in the nations in exile. They spilled blood on the earth, and their idols defiled themselves. Thus, God poured out anger upon them. In other words, the people defiled the land so the name of God was profaned.
God restores the people for the restoration of the honor. It is associated with making prisoners return (v. 24), forgiveness and redemption (v. 25), giving a new spirit and a new heart (v. 26), and helping keep the Word through the Holy Spirit for the holy name. In addition, the people will dwell forever in the land God gave to their fathers (v. 28), enjoy the riches with the given blessing (29-30) and hate the sin (v. 31).
As a result of the LORD's making all things recover, the cities will be rebuilt and people will dwell again (v. 33). The desolated land will be cleared. The peoples will dwell as the inhabitants of the land and will be like the Garden of Eden (v. 35). Then, they will learn that the LORD has restored all the things(v. 36). In this way, the honor of God is restored through acknowledging God as the Gentiles change their thought. It is also restored through the people of Israel. Thus, the word of encouraging Israel's voluntary commitment will achieve the restoration of Israel through God's unilateral capabilities. But God
asks Israel to obey Him and to join fulfilling the ministry in the history.
4) Restoration of the People of the LORD (37:1-14)
The desperate status of the people of Judah was produced through the destruction of Babylon (586 B.C.) and the prisoner incident (605 BC., 597 BC).
National destruction destroyed all the convictions and theologies they had maintained. Thus, their situation was hopeless, which seemed like a illusion of the valley where dry bones are everywhere. Then, in despair God lets the hand of the LORD come upon Ezekiel, and makes them learn that their reality is like a valley of bones. In the valley there are many bones, but they are very dry.
It means that in such a desperate situation when there is no hope, there are many peoples like the number of the bones and they are dry, as well as there is no hope as the dry bones.
Even in this situation God wants Ezekiel to give them hope. God makes the people with no hope experience resurrection in His way. And He gives the hope that the two countries will be restored to one country in the future even though divided.
As the prophesy word, God first gives a command to bones through Ezekiel bones (v. 4). He promises that a spirit will go through the bones through this prophecy and revive them. Ezekiel is obedience to God's command. As soon as Ezekiel prophesies, the bones goes right (v. 7). However, the recovery has been done to the outward appearance only, but the internal recovery has not been made. Thus, there is no spirit in it(v. 9). In other words, the history of God's restoration happens through to the ministry of speaking of the word prophesy(4-8).
The second command of God is an earnest desire for bringing 'animation'.
Through this prophecy the bones has become a 'big army' (v. 10). And not only it has been formed, but will be alive and have the actual life. "Where the bones (וֹת ������ ������ ������ Acha Mott) refer to the relatives of Israel," they confess. Our bones are dried up, our hope has been gone, we were all exterminated (v. 11). This means the desperate remorse and regret - reflected word of Israel which has been ousted from the area of God. It is their awareness about the appearance, their despair, and their desperation. God promises to restore the people in the midst of their despair.
5) Restoration of the Covenant of the LORD (37:15-28)
Joseph of the northern kingdom and Judah of the southern kingdom will be the stick (v. 19). The country will be ruled by a king (or shepherd) (18-22), and this country will neither be divided again (v. 22) and nor serve idols (v. 23). Thus the covenant of God will be fully recovered. For the entire restoration of Israel, ① two sticks will have an outward union (v. 15-17); ② two sticks will be a union (v. 18-19); ③ God will make the two kingdoms one through political and spiritual associations (v. 20-25); and ④ He will make them become one country through everlasting covenant of peace (v. 26-28).32) Where we can find thirteen kinds of promises of God from the word of restoration of two sticks (v. 15-28). ① God has taken and gathered His people from the of the nations will gather them (v. 21); ② He will let His people return to their native land; ③ He will let one nation be established (v. 22); ④ He will put up one as a king (v. 22 - 24); ⑤ The restored country never will not be split (v. 22); ⑥ His people will not serve idols again (v. 23); ⑦ God will give a salvation to His people, and purify them; ⑧ They will to be obedient to the Word of God (v. 24); ⑨ He will make His people keep forever in the land of God (v. 25); ⑩ He will establish a new covenant of peace (26; 34:25; Jeremiah 31:31-34)), ⑪ He will make them be strong in the land and prosper (v. 26); ⑫ God will dwell forever among them (v. 27); ⑬ He shall make it the evidence of the nations through Israel (v. 28).34) Thus, the prophet Ezekiel prophesies that the relationship between God and His people will be restored and He will let the land recover to lay sanctuary on their land; and He will make a promise to dwell among them.
6) Restoration of the Sovereignty of the LORD (38-39)
Chapters 38-39 depict the final battle with the Israeli big rival, Gog of Magog and his followers and declare what the results ultimately are aimed at. Ezekiel
proclaims a blueprint for the construction of a new temple through 40-48 pieces of the prints in a state when threats of war, external forces or competitions, and internal bad leadership all have been removed and when living environments have been well-organized.
This Ezekiel's restoration program emphasizes that the subject of the process is only the LORD, rather than Israeli communities or their leaders.
7) Restoration of Presence among the People (Chapter 40-46)
(1). New Temple Recovery (Chapter 40-43)
The very day, 10th January in the twenty fifth year since thousands of the people were dragged into captivity to Babylon after Judah was destroyed (in the fourteenth year the castle fell) falls on B.C.573! It is 22 years since the prophet Ezekiel was called to service (B.C. 593)(1:1, 33:21).
"In a vision from God he took me to the land of Israel and set me down on a very high mountain. From there I could see toward the south what appeared to be a city"(40:2). Where the 'very high mountain' indicates the 'holy mountain of Zion' where the people of God will get together in the midst of a full recovery in contrast to the destruction of Jerusalem mentioned thereafter Chapter 1(17:22, 23; Joel 2:32). Specifically, Mount Zion was the name of the peak towering between the Kidron Valley and the Rovereto Valley, but changed and referred to into the city of David located in southeastern Jerusalem afterwards (I Kings 8:1; Chronicles 5:2). Then, it changed into the generic name pointing to the whole of Jerusalem (Isaiah 10:24). Thus, 'Mount Zion' may refer to the new temple in Jerusalem. on the other hand, the reason for having prominently depicting the new temple of Jerusalem is because of intending to emphasize the phase of the country in that a new temple here refers to the kingdom of God that will be ultimately restored in a full scale (Isaiah 2:02 not 4:1; system 21:10, Michaelis, Delitzsch, Schroder).
In the high mountains there, Ezekiel comes to see a city that spreads down the mountain. This is a shape of the beautiful cities that will appear in the future after Israel is restored. It means that He gives hope for the restoration of salvation reaffirming that He will let them return back to their homeland at the end of the period of discipline, as He promised through the prophet Jeremiah.
One of the extremely high mountains that Ezekiel saw in a vision is Mount Zion, and one castle town spreading to the bottom of the mountain is the city of Jerusalem. Therefore, the illusion of the new cities and of a new temple
shows a tearful love of God who gives mercy and compassion during judgement. Additionally, it means God's protection and faithful love for the covenant people. In other words, it implies that the grace of restoration is given only after the Babylonian captivity is released.
(2) New Worship Restoration (Chapter 44)
"No foreigner uncircumcised in heart and flesh is to enter my sanctuary, not even the foreigners who live among the Israelites"(44:9). Where God hath deeply disturbed about the actions of the Levites and did not allow foreigners to enter the sanctuary. He also did not permit Levites to be close to God. Therefore, they could not become priests. However, they still performed the duties to keep the sanctuary and to help with the things of the temple, although they could not participate in sacrifices.
Obviously it is a gracious thing to get closer to God, but we should know that it is a very dangerous thing as well. Especially if an unjust man comes close to the holy God, it is extremely dangerous. They must be asked to fear God, and be prepared for death due to even minor mistakes. Thus, priesthood is not a privilege. They must go with fear and trembling always.
8) New Era, New Life Restoration (Chapter 45-46)
In a new era it is preferential to divide the land well. It is a long-standing tradition to cast lots to divide the land in the ancient Israel. It was some sort of process to make a national plan. Everyone was allowed to receive certain lands and thus to run their own pastures (See, Numbers 35:1-8). The important thing here is that a king was allowed to receive the land so as to start an enterprise for his royal family. That is to say, a king was also permitted to run a business. God took pre-actions to prevent the king from oppressing his people. It states that a king will not have the real authority of allowing for committing lawlessness under a tacit agrement on his realistic rights. They are just people in the sight of God. The most important thing in the process of dividing the land is to determine the holy place. It is common to put holy sanctuary on that area. The sanctuary is the most holy place. God gives the land to the king and the people of Israel centering around the sanctuary. This shows what the people of Israel should value while living.
The palace is not situated in the middle, but the sanctuary. God specifically gives the rulers the command, urging them to do righteousness and justice, rather than to be engaged in violence and violation. God refers to the people of Israel as 'his people'. Israel is not the people of a king, but the people of God. God affirms the fact. And for a new life, God tell them to observe their seasons properly (45:18-46:15).
God wants us to observe seasons. Of seasons, the first mentioned season is New Year's Day (January 1). one of things to do to on this day is to purify the sanctuary, etc. It means that the people of Israel should strive to maintain chastity, not committing sin for a year. The second season mentioned is the Passover. God asks us to eat unleavened bread while keeping this season for one week(v. 21). on July 15, we should observe the Harvest Festival for a week (Leviticus 23:39-44, Deuteronomy 16:13, 16). Most of sacrifices offered in seasons are a sin offering. It suggests the atonement is considered important as seen above. The next seasons mentioned here are the Sabbath and new moons. What is emphasized the most in this season is to control the eastern inner gate. The monarch is allowed to enter through this door (46:8) and others are allowed. The last thing mentioned is a sacrifice every morning. An one - year - old sheep should be offered every morning as a meat offering along with a grain offering. In this book, God doe not mention an evening sacrifice.
9) Restoration of the Presence of the Lord in the Land (47-48) - Restoration of a New Country
The pictorial depiction in the text that water that has flowed on the doorsill the temple flows to the river and goes to the Dead Sea to change the land into the fertile land clearly symbolizes the blessings that come from God (Psalm 46:4; 65:9 Isaiah 33:20). on the other hand, this part shows that the source of salvation is ultimately God (Revelation 22:1) and that the salvation ministry of that God enriches the whole universe "(John 10:10). In addition, Christ was crucified as part of the ministry and became responsible for the sins of the saints. Additionally, in that He referred to Himself as 'rivers of living water'(John 4:10; 7:38), the 'rivers of water of life' is a symbol of the blood of Christ.
Ⅱ. Messianic Prophecies of the Book of Zechariah
1. Messianic Prophecies of Zechariah in the Connectivity with the Book of Ezekiel
Jerome noted that the Book of Zechariah is the most obscure book of the Old Testament books and that it is difficult to interpret the book. one of the things that aggravate these difficulties is Messianic prophecies that Zechariah conveys. The natural difficulties in the prophets of the Old Testament and the challenges of the text interpretation are sufficient for one to hesitate to deal with the text. However, in spite of these difficulties, the Book of Zechariah is important to Christians as the prophets. It is because among the records of the New Testament on the Passion of Christ, Zechariah 9-14 is the most frequently cited of texts and because the impact on the Book of Revelation, where the Second Coming of the Messiah has been recorded, can not be overlooked. Therefore, it is very important to deal with Messianic oracles presented in the Book of Zechariah.
While re-interpreting and newly applying the Messianic prophecies proclaimed by the authors of the earlier Old Testament, the prophet Zechariah elaborates them in the context of the post - exilic era. Therefore, in dealing with appearing in the Book of Zechariah, we need to do the work to consider Messianic prophecies of Zechariah while reviewing how Zechariah accommodate and reinterpret Messianic oracles proclaimed already. This article attempts to annalize and describe Messianic prophecies of the Book of Zechariah focusing on the connectivity with the Book of Ezekiel. To this end, first we mention the connectivity at the time of Ezekiel and Zechariah, and discuss a theological perspective between two prophets. These tasks are a process to prepare to
understand Zechariah's Messianic oracles in reinterpreting and developing Ezekiel's Messianic oracles in the context of the post-exilic era. Based on this, we attempt to keep track of the Messiah's appearance that the prophet Zechariah declares while discussing the connectivity of Messianic prophecies appearing in the Book of Ezekiel and the Book of Zechariah.
1) Contemporary Connectivity of the Book of Ezekiel and the Book of Zechariah
More than he sees the glory of the LORD who appeared riding a wagon in the fifth year since he was dragged to Babylon along with King Jehoiachin around 597 BC, Ezekiel begins his oracles. According to the years mentioned in the Book of Ezekiel, we can see the prophet Ezekiel (Ezekiel 1:2) was carried away into Babylon before the destruction of Jerusalem. He gets the news of the destruction of Jerusalem at the place of exile(Ezekiel 24:25-27 33:21-22). Ezekiel's messages were concentrated on the judgment of Jerusalem and Judah before the destruction of Jerusalem (586 BC). But after the destruction of Jerusalem, his message is converted to the recovery of Jerusalem. Judah's sin that Ezekiel pointed out can be summarized as the apostasy and rebellion against for the LORD (Note: Ezekiel 20:1-44). Judah's apostasy and perverse resulted in the destruction of Jerusalem and the people of Judah who experienced this become shocked seriously from a theologic perspective.
2) Theological Perspective Connectivity between the Book of Ezekiel and the Book of Zechariah
The theological perspective of Ezekiel provides Zechariah with a framework of his restoration oracles. These associations are found specifically in the Messianic prophecy of Zechariah. The important topic of the content of the oracle proclaimed through the prophet Ezekiel is the honor of his people, as well as the restoration of the LORD' reputation that degraded not only among His people but among all nations. For these reasons, Ezekiel proclaims in the Book of Ezekiel that the LORD shall accomplish the restoration actively, with the phrase, "My name's sake." In other words, the LORD will gather His people back to the land of promise by personally judging the nations used to judge Israel. Then, He will establish his kingdom where theocratic rule is achieved.
Thus, a theological perspective on the restoration presented by the prophet Ezekiel is revealed through this central theme. Messianic prophecies declared by
Ezekiel also show the characters from such a theological perspective.
3) Connectivity of Messianic Prophecies in the Book of Ezekiel and the Book of Zechariah
Zechariah Chapters 1-14 are divided into two paragraphs. The first paragraph, Chapters 1-8, deals with the impending future community through the oracles of ideals and illusions. The topic of this paragraph can be divided into four:
First, the judgement of the nations through God's universal judgment and the restoration of Jerusalem (Zechariah 1:7-21 6:1-8); second, God's intervention and cleansing of Jerusalem (Haggai 2:1-13; 5:1-11); third, the restoration of high priests and leaders (Zechariah 3:1-10; 4:1-14; Ch 6:9-15); and fourth, justice and the coming blessing (Zechariah 7:01 to 8:23).
The second paragraph, Zechariah Chapters 9-14, are concentrated on the kingdom of God to be fulfilled on the last day (the "day") through future-oriented, implied oracles. From the entire perspective of the Book of Zechariah, these chapters are depicting the kingdom of God to be fulfilled at the last moment and the universal reign of God, along with the restoration of Israel in the post-exilic era. Therefore, Messianic prophecies appearing with this flow will naturally contain oracles on the First Advent and the Second Coming of the Messiah.
Zechariah illuminates the Messiah to be destined to come for the restoration of Israel in two aspects. One is office and the other is ministry. In aspects of the office, Zechariah intensively deals with in terms of ministry includes priests, kings, and shepherds. Zechariah proclaims the Messiah will afford offices related to the ministries, but the outline to cope with the ministries has been presented differently from our general expectation.
In Chapters 6:9-15, Zechariah offers the prophecy of the Messiah as a decadent of David to integrate positions of a priest and a king. Zechariah visits the house of Josiah, son of Zephaniah and makes a crown after taking gold and silver from those from Babylon (6:9-11). And he puts this crown on the head of Joshua, the high priest. Then he proclaims a Messianic prophecy conveying the oracles about 'Soon'(v. 12-13). The figure who will build a temple is the 'Soon.' The oracles covers the identity and ministry of the coming Messiah. The 'Soon' that Zechariah proclaims means a descendant of David (Zechariah 6:12, Isaiah 4:2; 33:14-26; Ezekiel 17:22-24). He will build the temple of the LORD and will exercise dominion (Zechariah 6:13) sitting on the throne of the king of glory (Zechariah 6:13). The notable content in terms of the oracles is that the Messiah will integrate his kingship and priesthood sitting on the king as a priest. In other words, it prophecies that the coming Messiah is the priest-king.
In sum, the restoration of Israel mentioned in the Book of Zachariah is God's job. The king mentioned in 9:9 is also described as the one who will enjoy this intervention. This is understood in the same context as in Ezekiel 34: The LORD makes the shepherd David a leader while he is actively involved in restoring a flock of sheep.
In conclusion, the Messiah presented in Chapter 9, Chapter 3, Chapter 4, and Chapter 6 is a descendant of David who integrates kingship and priesthood. His position and role reflect the theological perspective of the prophets in the exilic era focusing on the restoration of the workship community and in the post-exilic era. The Messiah king was not actively involved in the restoration ministry, but His presence is the assurance of God's presence and the symbol of the restoration of Israel. Furthermore, it will play a key role to maintain the worshiping community.
Prophesying the Messiah as a shepherd image in Chapter 10 is found in Zechariah as well. In the Old Testament and the literature of the Ancient Near East, the image of the shepherd is clearly described as a leader figuratively. Especially Ezekiel Chapter 34 serves as a background for oracles of the Messiah, the shepherd who Zachariah tries to convey as a message. The declaration of judgement of the worthless shepherd is made to wish to proclaim the advent of the good shepherd. Zechariah 12:1-9 proclaims that when the nations try to gather to destruct Jerusalem on a certain day in the future, the LORD Himself will defeat the big rivals and protect Jerusalem. The LORD promises to pour out a 'spirit of grace and supplication on the house of David and on the inhabitants of Jerusalem' on this day (12:10).
Summarizing up Zechariah 10-13 centering around a shepherd, in Chapter 10
the LORD promises to provide an alternate shepherd to the unrighteous shepherd. And He actually provides him, when the sheep rejects the shepherd, eventually leading him to death (Zechariah 11:4-14). But the LORD mourns for their actions and leads them to repentance (Zechariah 12:10). The shepherd (Zechariah 12:10) whom the sheep pierced with a knife is the target smitten with a knife intended by the LORD(Zechariah 13:7). Through the death of this shepherd, the covenant relationship of ultimately remaining ones (1/3) is made (See also Zechariah 13:1) and the forgiveness of their sins is given. The role of the shepherd as a moderator to forgive sins of the people and to restore the covenant relationship of that people between the LORD and His people has been already depicted in terms of the king's role in the temple illusion of Ezekiel.
According to the temple illusion of Ezekiel, a king is a figure who is ritually responsible by offering a sacrifice for the atonement of himself and the people (See, Ezekiel 45; 15, 20, 22). If the king does not provide a sacrifice as a sin - offering, priests will not be able to sacrifice up for atonement. The prophet Ezekiel proclaims that the Messiah - king's role as a moderator in giving a sin-offering will be achieved through being abandoned by the sheep, being stabbed, and dying on the sword of the LORD. It is true that the background for the Messiah's oracles presented in the Book of Zechariah can not be limited only in the Book of Ezekiel. But considering the chronical, theological viewpoint of connectivity, the close relationship between these can not be denied.
2. Salvation of Jerusalem (12:01 to 13:06)
1) God will protect Jerusalem and Judah (12:1-9)
"The word of the LORD concerning Israel." In this word, 'Israel' does not mean the northern kingdom of Israel, but the whole of the Israeli society newly formed after the prisoners return.
Jerusalem is referred to in the name of God, but in the eyes of the nations that invade it, it looks like a wine cup easy for anyone to hold and a weak castle easy to conquer. Jerusalem is a small castle. Peoples who surround and attack this castle are incomparably larger and stronger in the number and strength than Jerusalem. But as a result of the war, the small and frail Jerusalem's army will win the big and strong nations' armies. It is also clear that the people will suffer. It is because Jerusalem will drink from the cup of fury from the LORD (Isaiah 51:17). But Jerusalem will no longer drink from the cup. The cup will be transferred to the people of the nations (Isaiah 51:22-23; Jeremiah 25:15). The drink of the wrath of God that the nations will have represents Jerusalem. As the nations invade Jerusalem and harass the people of God, they become the target of the wrath of God. They will defend the stone against the Jerusalem, but those who defend the stone will be greatly damaged due to rather the weight of the stone. The nations drank from the cup of God's wrath, so God promised ultimate victory to Jerusalem. Jerusalem would fight to ensure victory. Jerusalem will gain strength due to the LORD of hosts, their God (Zechariah 12:5). This is because the Lord has decided to destroy the nations (Zechariah 12:9). The reason is that God made the world exist and He is the Almighty Creator who makes the world.
Chapter 5 Comparison of the Book of Ezekiel and the Book of Revelation
In order to examine the relevance of the Book of Ezekiel and the Book of Revelation, we examines the overall structure and contents of the Book of Ezekiel. The Book of Ezekiel is voluminous, consisting of 48 chapters. It is divided into six parts based on contents. The first part, Chapters 1-3, deals with the calling of Ezekiel. The second part, consisting of Chapters 4-24, is about the prophecy of judgment on Judah and Jerusalem. The third part covers the prophetic judgment of the neighboring countries. The fourth part is Chapter 33 about Ezekiel called to service as a watchman. The fifth part consists of Chapters 34 - 39, dealing with a promise for the salvation. Lastly, the sixth part, Chapter 40, is about the word for a new temple where the glory of God appears newly.
The Book of Revelation is also divided as follows according to its content and deployment:
Chapter 1 illuminates what John looked at. This part is the introductory part of the entire of this book, which reveals the essence of revelation John received. In other words, this part offers detailed analysis on the authenticity of revelation and examines Christ as the true subject of revelation as well as His bride a 'church' in a form of letter. Chapters 2-3 contain what is happening now and messages sent to seven churches of Asia Minor. The text represents the spiritual situation of all the churches and the evidence for LORD at the time of John and from the early Christian era to the Second Coming of Christ. In Chapters 4 - 22, the text corresponding to the main body of this document can be divided into three parts in term of what will be done. It consists of the Second Coming and the fantasy and end of the world. Chapter 20 covers the millennial kingdom. Chapter 21 and Chapter 22 tell us the fantasy on a new heaven and a new earth.
Based on these contents, we attempt to examine the association between the pre-exilic era in the Book of Ezekiel in the Old Testament
and the Book of Revelation in the New Testament.
Chapter 6 Conclusion
Until now, we have taken a look at the general backgrounds and contents of as well as the historical, literary, and theological backgrounds of the Book of Ezekiel and the Book of Zechariah, and reviewed the rebuke and judgment of the prophet Ezekiel, which was common prior to the exilic era. For this, we compared messages of the Book of Ezekiel and the Book of Zechariah as a pre-review. Subsequently, we examined the messages and prophecies on the vision and comfort of the LORD through the prophet Zechariah.
It appears that rebuke, warning, and messages of judgment were prevalent as religious trends prior to the exilic era, whereas comfort, visions, prophecies of the Messiah after the exilic era. The reason why Israel perished prior the exilic era was because they broke the covenant. Now, the hesed of God proclaimed a new covenant through the Messiah. Israel who themselves had annulled the covenant (Ezekiel, Jeremiah) was not able to be saved by the deeds of the law, so God gave new covenant.
The historic covenants that God made with humans include the covenant with Adam (Garden of Eden), the Noah's covenant, the Abrahamic covenant, the Davidic covenant, the Levitt covenant, the covenant of Mount Sinai (Moses), and the new covenant (covenant of peace). As seen in Jeremiah 33:20-21, of the covenants with priests, the Noah's covenant, the Davidic covenant, and the
Levitt covenant are unavoidable. These covenants are a promise, which must not be broken.36)
Then the remaining one is the covenant of Mount Sinai, which is an obligation form. As for this covenant between God and Israel, the modern scholars report it was a model of ancient suzerainty treaties that Assyria and the kings of the Hittites imposed upon their vassal.38) This suzerainty covenant consists of six elements: preface to introduce the monarch, historical preface to outlining the great achievements of the monarch (Deuteronomy 1:06 to 4:49), treaty provisions (Deuteronomy 4:44-26:19), calling the gods (the list of witnesses) (New 31:19-22; 31:38-32:45), proclamation of the blessing and curse (Deuteronomy 27:15-28:68), etc. Even though several covenants vary in elements, the nature of the covenant is a swear that God will be the God of Israel and that they will be His people (Exodus 19:5, Deuteronomy 27:17).
The new covenant of Mount Sinai, which is contrasted with the new covenant, does not exist independently. The reason why God rescued Israel from Egypt was because He remembered the covenant of Abraham(Exodus 2:24; 6:4; Studies 2:5). And Jeremiah's contrast is not the contrast of the covenant with Moses simply.40)
We need to remember the laws, the provisions of the treaty God gave through the covenant with Moses. They were complete and was not flawed. God asked His people to keep them in mind, but they broke the covenant by continuously disobeying the Word of God and abjuring their religion. The annulment of the covenant was not related to the law, but it was the responsibility of people who had received the covenant.
The reason for requiring the new covenant was not just because people simply broke the covenant of Mount Sinai but people broken it in spite of their mutual loving and intimate relationship with God.41) Eventually, God let the chosen people train using Babylon. Thus, God wished that the Messiah would come to give hope to the desperate people, comfort them, and let them recover. For these reasons, the new covenant previously broken was needed. So, He wanted a new temple to be restored, new worship to resume, and a new country to recover.29)
God did not forgive the crime of angels. But He forgives human sin. We praise every worship. If we go to the heaven, all of us will be a member of a chorus team as stated in Chapter 14 of the Book of Revelation. Praise is always preceded by the grace of salvation. But it is nothing without grace.