Acts 14:5-13: Miracle and Misunderstanding

5] And when a violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them, 6] they became aware of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding region.  7] And they were preaching the gospel there.

8] And in Lystra a certain man without strength in his feet was sitting, a cripple from his mother’s womb, who had never walked.  9] This man heard Paul speaking.  Paul, observing him intently and seeing that he had faith to be healed, 10] said with a loud voice, “Stand up straight on your feet!”  And he leaped and walked.  11] Now when the people saw what Paul had done, they raised their voices, saying in the Lycaonian language, “The gods have come down to us in the likeness of men!”  12] And Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker.  13] Then the priest of Zeus, whose temple was in front of their city, brought oxen and garlands to the gates, intending to sacrifice with the multitudes.

Paul and Barnabas had escaped for their lives from those who were trying to kill them at Iconium and had come to the cities of Lystra and Derbe, where they were preaching the gospel there, v. 7.  Not even the threat of death could deter these men from doing what the Lord had called them to do.

There’s probably a great deal that happened in the lives of the early church that we’re not told.  That’s true of all the narrative portions of Scripture, not just Acts.  For this reason, we ought to pay more attention to what is told us.  It isn’t just words to fill up a quota, like a student who might have to write a paper of so many words.  It’s important.

What is told us in our text is about a man, whose condition was terrible.  And that condition is emphasized.  He was a man without strength in his feet.  He was a cripple from his mother’s womb.  Because of his disability, he had never walked.  In short, he was hopeless and helpless.

Even so, he was not beyond the reach of grace and mercy.

Verse 9 says that Paul saw that he had faith to be healed.  I’m not exactly sure what to make of this.  We’re not told how Peter saw this man’s faith.  It doesn’t really matter.

In some circles much is made of “faith healing,” and it’s said that if a person isn’t healed, it’s because he didn’t have “faith.”  Now, I believe that God heals.  My own mother was told that, because of complications, she wouldn’t walk after she gave birth to me.  Well, she did.  Yet at least once in our Lord’s ministry, He healed a man who was arguing with him about it, John 5:1-8, although “arguing” is perhaps too strong a word.  And in that crowd that surrounded the man, his healing is the only one recorded.

There’s a lot of confusion in current Christianity about this matter of “faith”.  Some people seem to think it’s some sort of cosmic bell you ring so that God will come running to see what you want.  Other’s say it’s believing what you know isn’t true.  Others seem to think it’s some sort of “abracadabra” or “open sesame”.  But it’s really very simple.  According to Hebrews 11, faith is an active, obedient response to God.

Noah built a huge boat to escape a coming flood, v. 7 – when the science of that time might have said, “Noah, what are you talking about?  A flood is impossible.  It doesn’t rain.  It’s never rained.  It can’t rain!”

Abraham packed up and moved a long way simply because God told him He would show him when to stop, v. 8.   Sarah herself was enabled to become a happy mother when she was at an age where she was way beyond such things, v. 11.

The armies of Israel conquered an impregnable city by simply walking around it for seven days, v. 30, Joshua 6.

To return to Acts 14, there might be more to this healing than is seen at first glance.  Luke wrote that he leaped and walked, v. 10.  He went there from a place of inactivity and inability.  A little child has to go through several stages to learn how to walk, let alone leaping. This man made that transition all at once, with all the knowledge and balance needed.

Leaping and walking, the man was probably also exclaiming and shouting for joy, “I can walk!  I can walk!”  A natural response.  This demonstration of power electrified the crowd, who immediately acknowledged what happened as something only the “gods” could do, and they set about to give these two men the proper reception, as they saw it.  They were going to worship them.

Lord willing, we’ll see the response of Paul and Barnabas in our next post.

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The Missing Verse.

My wife and I attended a funeral last week.  It was a gray, cold, windy, trying to rain, funeral kind of day.  The funeral was in a national cemetery and as the funeral procession wound its way past row after row of white marble headstones, I saw names of people who had served in WWI and WWII, old headstones showing the effects of 60+ years of weather.  I wondered if anybody remembered these people who had served their country so long ago.
The thing that sticks with me, though, was the message of the gentleman conducting the memorial service.  I don’t really know anything about him, just that he had been called in at the last moment because the original speaker couldn’t be there.
Part of his message was the 23rd Psalm, one of my favorites and the first Scripture I memorized as a youngster.  The thing is, and I don’t know why, he left out a verse –

He leads me in the paths of righteousness, for His name’s sake.

Without that verse, the rest of the Psalm has no meaning, no comfort.  Without “righteousness,” there are no “green pastures,” no “still waters,” no cup running over, no “goodness and mercy.”
It’s true, the Psalmist lived under the Old Testament Law, in which there was provision for “righteousness.”  In Deuteronomy 6:5, Moses told the people, “Then it will be righteousness for us, if we are careful to observe all these commandments before the LORD our God, as He has commanded us.”  Yet the sad truth is that Israel was never “careful to observe” those commandments; indeed, Moses wasn’t even down Mt. Sinai before the people were engaged in a drunken orgy, Exodus 32.
David himself, the author of Psalm 23, after the sad affair with Bathsheba, confessed his own sinfulness, Psalm 51, in which he said, “I acknowledge my transgressions, and my sin is always before me,” v. 3.
But what about us?  We don’t live under that Law, that Covenant.  What then?  Are we better than they?  Not at all. For we have previously charged both Jews and Greeks [Gentiles] that they are all under sin, Romans 3:9.  No, no, if we’re honest, we have to agree with the assessment of Israel in Isaiah 64:6, all our righteousnesses are like filthy rags; we all fade as a leaf, and our iniquities, like the wind, have taken us away.  The word translated “filthy rags” referred to a cloth a woman might use during her monthly cycle or a leper might use to dress his sores – not a very pretty picture, but expressive of what God thinks of the best we can do, our “righteousnesses,” those things we think so much of and put down on the plus side of the ledger.
This is why the Lord Jesus came to this earth.  He came to do for us what we cannot do for ourselves.  He didn’t come just so we can pay lip service to Him at Christmas or Easter; He came to live the life we cannot live, and die the death we cannot die.  His life was one of complete obedience to the Father.  One time, He asked those who opposed Him, “Which of you convicts Me of sin?” John 8:46.  He’s the only One who’s ever been able truthfully to say, “I always do those things which please Him,” that is, the Father, John 8:29.  And when He died on the Cross, He wasn’t dying because of His sins, like the two who died with Him; He was dying for the sins of you and me, His people.
The Lord Jesus came as a Substitute and Sacrifice for His people.  He lived a perfect, sinless life, satisfying all the provisions of God’s law and died a sacrificial death, satisfying the claims of that broken law.  To those who repent of their sins and trust Him alone for salvation, God credits what Jesus did to them.  The Psalmist said, He has not dealt with us according to our sins, nor punished us according to our iniquities, Psalm 103:10.  That’s because He dealt with the Lord Jesus “according to our iniquities.”  To those who receive Him as Lord and Savior, the Father treats us according to His righteousness.  Paul put it like this:  God made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him, 2 Corinthians 5:21.
That’s the righteousness, the only righteousness, that brings the comfort and blessings of Psalm 23.

Acts 13:42-52: Turning To The Gentiles.

42] So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath.  43] Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God.
44] On the next Sabbath almost the whole city came together to hear the word of God.  45] But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul.  46] Then Paul and Barnabas grew bold and said, “It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles.  47] For so the Lord has commanded us:
‘I have set you as a light to the Gentiles,
That you should be for salvation to the ends of the earth.’ ”
48] Now when the Gentiles heard this, they were glad and glorified the word of the LORD.  And as many as had been appointed to eternal life believed.
49] And the word of the LORD was being spread throughout all the region.  50] But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them for their region.  51] But they shook off the dust from their feet against them, and came to Iconium.  52] And the disciples were filled with joy and with the Holy Spirit. (NKJV)

These verses show us the response to Paul’s first message as he begins to emerge as a leader after having been teamed with Barnabas.  After the message was over, the Jews left, but Gentiles who were in the audience begged that they might hear the message again on the next Sabbath.  We’re not told all that was said, except that Paul and Barnabas persuaded them to continue in the grace of God, v. 43.  We’ve dealt with this idea of “continuing” elsewhere, so will just briefly touch it here.

A few days ago was Easter, and many people attended church who normally don’t.  They probably won’t back until Christmas.  But “salvation” is meant for Monday as well as Sunday, for days on the calendar that aren’t “special days”.  “Being saved” isn’t just about our eternal destiny; it’s about how we live until we get there.

So a week passes, and we read, almost the whole city came together to hear the word of God.  Gentiles were excited; the Jews, not so much.  After all, they were the chosen people; Gentiles were less than nothing.  As we’ve noted before, believing Jews had a really difficult time with the idea that, as far the Gospel was concerned, Jews and Gentiles were on an equal footing. Throughout their history, Jews had been commanded to remain separate and more than once had gotten in trouble for mingling with Gentiles.  God had chosen Israel to be His special people, Deuteronomy 7:6; Psalm 135:4.  But now, that distinctiveness was being set aside and the Jews were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul, v. 45.

The Jews should have understood that God intended all along to bless Gentiles; He had promised throughout the OT – Scriptures which the Jews believed.  Even before the beginning of the nation, God promised Abraham, “I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed,” Genesis 12:3, emphasis added.  It’s true that God never actually said how he would do this, just that He would.  It’s only in the NT that we find out about a body called “the church,” a distinct body, a body separate from Israel.

Now we come to a verse that causes an uproar:  And as many as had been appointed to eternal life believed, v. 48b.  In fact, just recently a pastor who was teaching through Acts completely ignored this verse in his posts.  And there are some who turn it around to say that “as many as believed were appointed to eternal life.”

How can God do such a thing?

In the first place, He’s God and can do whatever He wants to.  But beyond that, and I’ve done a whole series on this, if He had not chosen some to be saved, none of us ever would be.  The Scripture is clear that there is none righteous, no, not one; there is none who understands; there is none who seeks after God, Romans 3:10, 11.  As we’ve mentioned before, these verses show a progression:  not even one among us is “righteous,” that is, has that moral and spiritual character which would allow us to stand before God uncondemned; not one of us understands our spiritual condition, and because of that, not one of us seeks God, Who is the only One who can do anything about it.  We think our religion, our good works, our best, is good enough.  If He had let us go, we would all wind up in hell.  I’m thankful He didn’t.

Vs. 49-52 show the pattern that has continued to this day; there is always opposition to the preaching of the Gospel.  Men do what they can to get rid of such preaching, but the Gospel is always preached somewhere.  And disciples, not just church-goers, but disciples – those who are students at the feet of the Lord Jesus – are filled with joy and with the Holy Spirit.

Acts 10:1-12:23: Times of Transition.

Actually, Acts 13:1 might be called a turning-point, although the conversion of Cornelius in Acts 10 is itself a landmark in early church history.  The Gospel had begun to be slowly diffused through the nations, but there was still a lot of ground to be covered in the disciples themselves.  They still had much to learn.  The conversion of Cornelius was one such lesson.

1. An Elect Gentile, 10:1-11:18.

Conversion of, 10:1-48.  This chapter shows us the opening to Gentiles of the door granting direct access to God.  The early church, made up of Jewish believers, had a very difficult time working through the idea that Gentiles could have such access.  After all, for centuries the Jews had been God’s chosen people and in order to come to God, one had to go through them, as it were. Over and over, Israel had gotten into trouble for mixing with other nations, and now, here was the Gospel message for them equally with Israel.  It was a tough nut to crack and took a direct message/vision from God to get it done.

In the conversion of Cornelius, we see God working both in Peter and Cornelius, vs. 1-33, and His witness in Peter’s message to Cornelius, vs. 34-43, and, finally, in the manifestation of the Spirit, vs. 44-48.

This incident forever refutes the idea that baptism is essential to salvation – unless one believes that unbelievers can receive the Holy Spirit.

Controversy concerning, 11:1-18.

1. Confrontation, vs. 1-3.  It seems terrible that believers would be upset over others receiving the Word of God, but we must remember the cultural and religious background of these people.  God Himself had forbidden religious and/or social admixture with other peoples and Jerusalem and the Temple had for centuries been the focal point of God’s worship.   As we noted above, the early church had great difficulty understanding this change in God’s dealing with mankind “one-on-one,” as it were, instead of through the mediation and channel of Jerusalem.  They failed to understand that a Person is the Way into God’s presence, not a place, John 14:6.

2. Recitation, vs. 4-17.  Peter gives a simple and straight-forward account of what happened, and then finished with the reasonable conclusion in v. 17 that since God was pleased to give “them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?”

3. Glorification, v. 18.  These early believers recognized the hand and will of God and submitted to it, even if they didn’t completely understand all that was going on.

2. Expanding Grace, 11:19-30.

The Gospel goes to Antioch in Syria and a second influential church is established.  With this church prospering, the church at Jerusalem recedes into the background as far as the divine record is concerned.

Growth of the church, vs. 19-21.  Here we pick up the record begun in 8:4 of the scattered believers.  Saul wanted to exterminate the church at Jerusalem, but all he succeeded in doing was extending the reach of the Gospel.  Note well v. 21.  See also Saul’s later testimony as Paul in Philippians 1:12, But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel.

Grace of the church, vs. 22-24.  These verses record the last “investigation” we read of by a delegation from Jerusalem.  The church at Antioch was recognized as a true and independent assembly of believers.  There is no Scriptural support for the denominational and hierarchical structure we see in Christianity today.  There is no “holy city”  or “headquarters” in spite of what men might think.  Though they may choose to work together, no church has any authority over another church.  Each is to be autonomous and responsible only to her Lord.

V. 23 mentions a theme often recurring in Scripture:  the perseverance of the saints.  Cf. 13:43 and 14:22.  While certainly also teaching the preservation of the saints, Scripture also teaches the responsibility of the saints to act like it.

Gathering of the church, vs. 25, 26.  Barnabas became a key man at Antioch.  We saw him first in Acts 4:36, which tells us that he did what he could.  Here he was enabled to do much more, even to playing an important role in the early missionary efforts of Saul/Paul.

Gift from the church, vs. 27-30.  Nothing is said of this church having a “community of goods” as did the church at Jerusalem.  They did, however, have the same compassion and sent aid to relieve the poor saints at Jerusalem.

3. Escape From Death, 12:1-24.

Herod’s Murderous Design, vs. 1-4.  Perhaps this whole incident was politically motivated.  Herod was hated by the Jews.  V. 3 indicates at least that the arrest of Peter was done with the idea of getting on the Jews’ good side.  See in this the sovereign purpose of God.  He permits the death of one of His servants, v. 1, but then delivers another from death.  Why didn’t He deliver them both?  Only He knows.  Only He needs know.  Cf. Job 33:13.

Peter’s Miraculous Deliverance, vs. 5-19.  This is an unbelievable section.  Here is Peter, expecting to die.  Was he worried?  He was sound asleep!  He had witnessed the death of his Lord, had been reconciled to his risen Lord.  Death held no terror for him.

Herod’s Miserable Death, vs. 20-23.  One would think Herod might learn something from all this, but no.  How dense, how stupid we are, apart from the grace of God!

  

 

Acts 6:5-9:43: Men, Martyrdom and Miracle

In this portion of Acts, we have the first lapping of the “water of life” beyond the shore of Jewry.  If one takes Acts 1:8 as the “outline” of the book, then chapter 8 gives us preaching “in Samaria,” and then the first convert from “the uttermost part of the earth,” i.e., the Ethiopian eunuch.  In this portion, we note the beginning of changes from a narrow and limited view of evangelism to a wider world-view, all in accord with the revealed will of God all along, Genesis 12:1-3; Matthew 28:19.  God’s purpose in grace has never been as narrow as some would make it, although, to be fair, neither has it been as wide as others tend to make it.

This section focuses of four men of martyrdom or miracle:  Stephen, Philip, Saul and Peter.

1. Stephen, 6:5-8:4.

His Ministry, 6:5-8.  Chosen as one merely to help in the distribution to the poor, Stephen evidently soon excelled.  SInce the early Christians seem greatly to have been filled with the Spirit, he was probably one of many such men, but he is noteworthy because his life in particular impinged on and greatly influenced a young man named Saul of Tarsus, 7:58.  Also, Saul may have been one of “them of Cilicia” who were not able to resist the wisdom and the Spirit by which he spoke, Acts 6:9-10, although that isn’t certain.

What an encouragement this young man is to us – and what a rebuke to our expectations!  We want huge crowds and wonderful “ministries,” but even in the ministries of men like Spurgeon – may God raise up some men like him! – the working of God’s Spirit is always “one-on-one.”  As an encouragement to us – here was a young man apparently cut off very early in his life, yet his testimony was part of the means of the conversion of one who forever influenced the church.  We have such a narrow, sometimes fatalistic, sometime ineffective, view of the sovereignty and purpose of God.

His martrydom, 6:9-8:4.  Stephen’s witness before the Sanhedrin is a masterpiece.  It isn’t simply a collection of facts, or a mere historical recitation, but a careful account of God’s dealing in grace throughout Israel’s history, not leaving out their rebellion and sin, which ultimately consisted in their murder of the Messiah, 7:51-53.  He probably never got to finish.  His mention of God in v. 56 would have been intolerable blasphemy to the Sanhedrin, v. 57, and for that they killed him.

2. Philip, 8:5-40

Philip was another of “the seven,” and like Stephen was greatly used of God.  He is interesting for several reasons.  He was used in a great city-wide “revival,” for lack of a better term, and yet was caught away in the midst of it all to go way south to talk to a single individual.  What we said about Stephen is also applicable here.

One result of his ministry was the “conversion” of a man named Simon.  A lot of discussion centers around the question of whether he was actually saved or not.  I don’t think he was, but then I don’t really know.  We can’t see the heart of people.  According to our Lord in Matthew 7, there will be a great number of people who can say, “Lord, Lord,” who will not enter the kingdom of heaven.  It is not without reason that another of these four men – Peter – warned his readers to make your calling and election sure or certain, 2 Peter 1:10.

3. Saul of Tarsus, 9:1-31.

In the audience listening to a heretic named Stephen was a young, zealous Jew named Saul of Tarsus.  This same Saul later preached a sermon which echoes the sermon of Stephen, Acts 13:16-41.  We doubt he ever forgot that episode or that preaching, for we believe it was the means of his eventual conversion.

But even though the seed had been sown, it was not yet God’s time for the harvest.  In the meantime, we believe that Saul fought tooth and nail against what he had heard.  In some circles, there is a great and often heated discussion about whether God’s grace is effectual or whether it can be resisted no matter what God might try to do.  I think Saul indeed had to be dragged kicking and screaming to the border of the kingdom of God, 8:1-3; 9:1-2, 5, but when he found out who Jesus really was, he “willingly” walked into it.

4. Peter, 9:32-43.

Just because the Gospel emphasis is beginning to shift from Jew to Gentile does not mean that things were not happening with the Jews.  Peter was still being mightily used  of God.  This section shows him being moved into place for what was not his final ministry, but it is the one we Gentiles are the most concerned in, for it shows the door of faith being opened wide to us.

Acts 5:33-39, The Battle That Can’t Be Won

33] When they heard this, they were furious and plotted to kill them.  34] Then one in the council stood up, a Pharisee named Gamaliel, a teacher of the law held in respect by all the people, and commanded to put the apostles outside for a little while.  35] And he said to them, “Men of Israel, take heed to yourselves what you intend to do regarding these men.  36] For some time ago Theudas rose up, claiming to be somebody.  A number of men, about four hundred, joined him.  He was slain, and all who obeyed him were dispersed.  37] After this man, Judas of Galilee rose up in the days of the census, and drew away many people after him.  He also perished, and all who obeyed him were dispersed.  38] And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; 39] But if it is of God, you cannot overthrow it – lest you even be found to fight against God.”

The Scripture for this post follows the apostles’ brave assertion that “we ought to obey God rather than men,” v. 29, and gives us the reaction of the nation’s spiritual leaders.  Instead of repenting, they became furious – often the reaction when error is confronted by truth – and wanted to kill the apostles, only being prevented from this by the counsel of Gamaliel, a Pharisee.  The leaders of the council were all Sadduccees, who believed nothing about the supernatural.  As a Pharisee, Gabriel would have believed in such things.  We read of several Pharisees who were saved, Saul of Tarsus [a student of Gamaliel] notable among them, but there are no records of Sadduccees ever being converted.

Recounting some historical incidents of men who had rebelled and had been defeated, Gamaliel warned the council, saying, “keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; but if it of God, you cannot overthrow it – lest you even be found to  fight against God, vs. 38, 39.

“If it is of God, you cannot overthrow it….”

There is no further record of Gabriel, so we don’t know if he became a follower of Jesus of Nazareth, but he had a higher view of God than many who do claim to follow Him.  In no way do I deny the responsibility of men to obey God; what I do deny is that their rebellion and sin in any way defeats or derails the purpose of God for this wicked world – or for them.

This is not fatalism – that it doesn’t matter what we do.  It does matter.

We live in perilous times.  I’m afraid they’re going to get worse.  Scripture says that men’s hearts will fail them because of the fearfulness of what they see, Luke 21:26.  That verse probably doesn’t refer to this particular day of this year, but it will happen one day.  The point is, Christians and unbelievers alike get so wrapped up in the happenings of this world that they forget about the next.  Granted, unbelievers likely don’t believe in “next,” but Christians sometimes forget it, as well.

If I read The Revelation correctly, there is coming a terrible time in which the Devil will apparently have free reign and he will do everything he can to subvert and destroy mankind.  However, he and all those who follow him will find out, sooner or later, that you cannot win when you fight against God.

Acts 5:30-32, A Prince and Savior.

30] “The God of our fathers raised up Jesus whom you murdered by hanging on a tree.  31] Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins.  32] And we are His witnesses to these things, and so also in the Holy Spirit whom God has given to them who obey Him.”

The thing we’re interested in in this portion of Scripture is what Peter says about what happened to the Lord Jesus after His resurrection:  God exalted Him to His own right hand.  The question is, what is He doing there right now?  Not “doing there” as if there were some question about His right to be there, but rather, what are His activities there?

A common view is that He is ruling His church as its Head.

Is that what the Scripture teaches?

Our Scripture tells us He is “Prince and Savior, to give repentance to Israel and forgiveness of sins” (emphasis added).  We emphasized “to Israel” because a common view is that God is done with Israel, that their crucifixion of Jesus forever closed the door to them, that the church has taken her place as “spiritual Israel,” and, ultimately, the Old Testament prophets didn’t really mean Israel when they said, for example, Israel shall blossom and bud, and fill the face of the world with fruit, Isaiah 27:6.

It is true that Israel as a nation has been set aside in this age, but Scripture says that is only until the fullness of the Gentiles has come in, Romans 11:25, (emphasis added.)  Earlier in the chapter, Paul wrote, I say then, have they stumbled that they should fall?  Certainly not!  But through their fall, to provoke them to jealousy, salvation has come to the Gentiles.  Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness! Romans 11:11, 12.  Though I’ve seen it done, you can’t really say that “their fall” and “their failure” refer to Israel without also saying that “their fullness” refers to Israel.

“Their fullness.”

What is that?

Instead of the crucifixion cutting them off from God’s grace, it is through that very thing that they will be brought to the feet of the Crucified One.  Zechariah 12:10, 11 quotes God as saying, “And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; they will look on Me whom they pierced. Yes, they will mourn for Him as one grieves for his only son, and grieve for Him as one grieves for a firstborn.  In that day there shall be a great mourning in Jerusalem.”  John quotes part of this verse at the Crucifixion, John 19:37.

Just in passing, Zechariah quotes “the word of the LORD” in this portion, the word “LORD” being capitalized refers to Jehovah, and yet it is He Who is crucified.  This is just one of many incidental references in the Old Testament that demonstrate that Jesus is Jehovah.  He wasn’t just a Man born illegitimately to a peasant girl in Israel, but was God Incarnate.

God is not done with Israel.  Though Zechariah 14 describes a terrible time for her just before the Lord returns, yet He will return and claim her for Himself.  Zechariah 13:1 says, “In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.”

But our Lord won’t just come back as Savior.  Peter says He will come back as Prince, or Ruler.  Perhaps Revelation 20:4 is the best known verse about this:  And they lived and reigned with Christ for a thousand years.”  Leaving aside the uproar about “the Millennium,” except to say that the Holy Spirit inspired John to use that phrase five times in six verses for some reason, perhaps to indicate that He meant “1,000 years,” this isn’t the only verse to refer to our Lord as King.  In giving a further description of our Lord’s return, Revelation 19:14-15a say this:  And the armies of heaven, clothed in fine linen, white and clean, followed Him on white horses.  Now out of His mouth goes a sharp sword, that with it He should strike the nations.  And He Himself shall rule them [the nations] with a rod of iron.  

Zechariah 14 gives us a little idea of this “rod of iron.”  It says, And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles.  And it shall come to pass that whichever of the families of the earth do not come up to Jerusalem to worship the King, the LORD of hosts, on them there shall be no rain.  If the family of Egypt will not come up and enter in, they shall have no rain; they shall receive the plague with which the LORD strikes the nations who do not come up to keep the Feast of Tabernacles.  This shall be the punishment of Egypt and the punishment of all the nations that do not come up to keep the Feast of Tabernacles, vs. 16-19.

And Matthew says, The Son of Man will send His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire.  There will be wailing and gnashing of teeth, Matthew 13:41, 42.

There will be no “diversity,” no “freedom of religion.”  Everything will be in accord with the Word and will of God, to “saved” and “unsaved” alike.  That is why Satan will be able to get together people against the Lord, whose number is as the sand of the sea, Revelation 20:7.  This will forever answer those who say that people go wrong because of education or environment or economic conditions.  Conditions will be the best they have been since the Garden of Eden and people will still rebel against God.