The second night vision. The four horns and the four smiths. The third vision. The man measuring Jerusalem. Restoration and glory of Jerusalem foretold.

The second night vision of Zechariah is closely connected with the first. In the first vision the time is given when the Lord will turn in mercy to Jerusalem—the time when the nations are at ease, and, having helped forward the affliction of His people, are ripe for judgment. The scenes have passed away, and now the prophet lifts his eyes again and he sees four horns. The question he asks of the angel is answered by him, that these are the horns which have scattered Judah, Israel and Jerusalem. Then four smiths appear, and the angel informs the prophet that these are come to fray them (the four horns), to cast down the horns of the nations which lifted up their horn against the land of Judah to scatter it (chapter i: 18-21.) The four horns are the powerful and proud enemies of the people of God. Why four horns? Some have said because the enemies of Israel have come against the land and Jerusalem from all four cardinal points of the compass, and have scattered the people east and west, north and south. Others mention different nations who were at Zechariah’s time in existence and instrumental in scattering Israel. The horn is a symbol of power and pride, and in prophecy stands for a kingdom and for political world power. The ten horns which Daniel saw on the terrible fourth beast rising from the sea denote ten kingdoms, and in Revelation xvii: 12 we read, “The ten horns that thou sawest are ten kings.” The four horns in this second vision must be therefore kingdoms—world powers. The number four, as it is well known to every student of the prophetic Word, is found twice in the book of Daniel. Nebuchadnezzar’s great image was divided into four parts, each standing for a world power, namely: the Babylonian, the Medo-Persian, the Graeco-Macedonian and the Roman power. The latter is still in existence and will be till the stone smites the image at its feet and pulverizes it. Daniel’s vision (chapter vii) brings before him four mighty beasts, the last having ten horns, just as the limbs of the image ended in feet with ten toes. With such a revelation in the book of Daniel it is very easy to understand that the four horns can mean nothing else than the same powers of Gentile rule and supremacy existing during the entire time when the kingdom has been taken from Israel. These four world powers are horns. They unite strength and pride, and are bent upon scattering Israel. They are the enemies of Israel, and therefore the enemies of God. And now the four smiths appear on the scene to fray them—to cast down the horns of the nations. Four horns are overcome and broken down completely by four smiths. It does not follow that the four smiths must be four other powers. The vision seems to teach two facts: first, the horns will be broken and cast down; and in the second place, God has for every hostile power which has sinned and sins against his people a corresponding greater power to overcome it, break it into pieces and cast it down. However, we believe the vision will have its fulfillment in the time of Jacob’s trouble. The elements of all the four world powers will then in some way be concerned in the onslaught on Jerusalem—a confederacy of nations; representatives of many nations will come up against Jerusalem, and it will be then that the four horns are broken by the four smiths and the casting down will be done.

The third night vision is one of the most interesting and instructive. As the third one, it forms the climax of the good and comfortable words which were spoken concerning Jerusalem. The number three stands in the Word of God for resurrection, life from the dead. Thus in Hosea, concerning Israel, “After two days Thou wilt revive us, and on the third day Thou wilt raise us up” (Hosea vi: 2). In this third vision Zechariah sees the glorious restoration of Israel, which has been the burden of so many prophecies, and the glory which is connected with that restoration. In this night vision Zechariah hears of a restoration and of a glory which has never yet been fulfilled in the history of God’s people. Those teachers of the Word who see in Zechariah’s night visions nothing but fulfilled prophecy, cannot answer certain questions satisfactorily, and their only refuge must be a spiritualizing of this restoration. Another thought before we take up this third vision. The vision of restoration comes after the enemies of Israel have been cast down. That prophecy might be fulfilled; prophecy about a believing, suffering Jewish remnant; prophecy concerning Jacob’s trouble, etc., a mock restoration, generally termed a restoration in unbelief, is to take place. There can be no doubt whatever that we are privileged to see the beginning of this restoration of part of the Jewish nation to the land of the fathers in unbelief: It is one of the signs of the nearness of that event for which the Church hopes, prays and waits—“our gathering together unto Him.” The world and the lukewarm Christian does not see it, but he who loves the Word and lives in the Word, has eyes to see and a hearing ear and knows what is soon coming. The true restoration, however, will only come as it is seen so clearly in these night visions after the enemies have been overcome, the horns cast down, the image smashed—in other words, after the Lord has come.

We may divide the third night vision into two parts. In the first part a man is seen with a measuring line measuring Jerusalem, and the restoration of the city and its enlargement is promised; and in the other part promises of blessings are given as well as glimpses of the glory which will attend the restoration.

Zechariah sees a man with a measuring line in his hand. The prophet asks him, Whither goest thou? And he answers, To measure Jerusalem, to see what is the breadth thereof and what is the length thereof. There is nothing here which indicates that the man who starts out to measure the city is identical with the man on the red horse of the first vision. This man here seems to be only a person appearing to impress the coming enlargement of Jerusalem upon the prophet’s mind. Similar visions where measuring takes place are found in Ezekiel xli, where the temple of the Millennium is measured, and in Revelation xi, where a reed is given to John to measure the temple of God, which is the temple standing in Jerusalem during the time of Jacob’s trouble. Here in Zechariah’s vision it is the measuring of Jerusalem. What Jerusalem is it? Of course, the Jerusalem in Palestine, which will, in its restoration, become the centre of the earth. In the new earth, after the thousand years, there will be another Jerusalem in the earth, the new Jerusalem come down out of heaven from God (Rev. xxi: 2). Of this new Jerusalem we read, “And the city lieth four square, and the length thereof is as large as the breadth: and he measured the city with a reed twelve thousand furlongs. The length and the breadth and the height thereof are equal” (Rev. xxi: 16). Here is the measurement of the new Jerusalem: As long as it is broad and extending upward into the air. What a wonderful city that will be, the glorious centre of a new heaven and a new earth, our home for all eternity! The man in Zechariah’s third vision measures only the length and the breadth of the city because in the coming restoration of Jerusalem there is no height to be measured.

Now follows the appearing of another angel who meets with the one who had been speaking to Zechariah, and he brings from the throne of God a message for the prophet. He said, Run, speak to this young man saying, Jerusalem shall be inhabited as villages without walls, by reason of the multitude of men and cattle therein. The influx of men and cattle to Jerusalem will be so enormous that the city must be enlarged and it will spread out into the plain. Another prophet, the seer of Israel’s glorious future, Isaiah, has spoken likewise of this enlargement in the following beautiful words: “As for thy waste and desolate places, and thy land which has been destroyed, surely now shalt thou be too strait for the inhabitants, and they that swallowed thee up shall be far away. The children of thy bereavement shall yet say in thine ears, The place is too strait for me, give place to me that I may dwell” (Isaiah xlix: 19, 20). Notice the city is to be inhabited as villages. This denotes the peace which Jerusalem will then enjoy. A blessed security for the city which for so long a time was trodden down by the Gentiles. There will be no walls. No need of walls to shelter men and cattle, for the enemies of Israel have been scattered and broken down, the warfare of Jerusalem is accomplished. At the end of the Millennium, which will have been a thousand years of unbroken peace for the land which for thousands of years knew no peace, Satan, with Gog and Magog, will come against the land and its inhabitants. This last final struggle the Holy Spirit revealed through the prophet Ezekiel (chapters xxxviii and xxxix). It is interesting to notice there the condition of the land and the people as the enemy who comes up against the land finds them: Thus says the Lord God: It shall come to pass in that day, that things shall come into thy (enemy) mind, and thou shalt devise an evil device: and thou shalt say, I will go up to the land of unwalled villages. I will go to them that are quiet, that dwell securely, all of them dwelling without walls, and having neither bars nor gates: to take the spoil and to take the prey: to turn thine hand against the waste places that are now inhabited, and against the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the centre of the earth (Ezekiel xxxviii: 10-12). What a wonderful Word our God has given us! How everything is harmony! Zechariah’s vision shows what Jerusalem will be in the beginning of the Millennium, and Ezekiel, by the Spirit of God, puts before us the same conditions at the end of the thousand years.

The reason of Jerusalem’s peace, security and prosperity will be the glory of the Lord. This glory will be in the midst of the city, and will also form a wall of fire around the city. For I, saith the Lord, will be unto her a wall of fire round about the city, and I will be the glory in the midst of her. Glory and defence are here combined. They always go together. This has been in a degree already the happy lot of Israel in the past, for He guided them with His glory. It was a cloud by day and a fire at night by which the Lord had revealed Himself to His people, and out of that glory cloud He protected them and punished their enemies. How much greater will that glory and defence be in that time of fullness when Israel is no longer a disobedient, stiff-necked people, but the holy people, the kingly nation. What a glory that will be when the King comes back with His kingly glory, attended by the many, many brethren who have suffered with Him and now share His glory! What a glory that will be when He, who is our life, will be manifested, and we with Him in His glory! It will be unspeakable glory. Cry aloud and shout thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee. And it shall come to pass, that He that is left in Zion and he that remaineth in Jerusalem shall be called holy, even every one that is written among the living in Jerusalem when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the blast of judgment and burning. And the Lord will create over the whole habitation of Mount Zion and over her assemblies a cloud and smoke by day, and the shining of a flaming fire by night, for over all the glory shall be spread a canopy. There shall be a pavilion for a shadow in the day time from the heat, and for a refuge and for a covert from storm and from rain. (Isaiah iv.) This glory during the Millennium will no doubt not only hover over the land, but will be visible over the entire earth, and the knowledge of the glory of the Lord will cover the earth as the waters the sea.

It is interesting to see how Talmudical literature falls in with these thoughts. A few quotations from these old writings of the Jews will no doubt be acceptable to the reader. Rabbi Isaac Napcha says: The Holy One said, I kindled a fire in Jerusalem (in wrath) Lament. iv: 11, and I am going to build her up again with fire, as it is said, “I will be unto her, saith the Lord, a wall of fire round about. He that kindled the fire shall surely make restitution.” The Pesikta Rabethi has this: What is this: “And for a Glory I am in the midst of her.” Is it not the case that the glory of the Holy One is none other than on high, as it is said, “His glory is above the heavens.” The glory is in order to show every creature in the universe the superior excellence of Israel, since it is on their account that the Holy One brings down the Shekinah from the highest heaven and lets it dwell in the earth.

We have now in the vision a continued description of that happy condition of Jerusalem and all that is connected with it. First, we notice the summons for the Jews who are then still in dispersion. Ho, ho, flee from the land of the North, saith the Lord, for I have spread you abroad as the four winds of the heaven, saith the Lord. Ho, Zion, escape that dwellest with the daughter of Babylon.

It is not to be expected that when the glory appears and the King of Glory comes again and His feet stand there on the Mount of Olives, that the entire Jewish nation will then live in the land. This will not be the case; only a part of the nation was restored in unbelief, and in the midst of them a believing remnant, whose faith, suffering and salvation we hope to describe later. Two-thirds of all the inhabitants of the land will be swept away in the great tribulation. After the Lord has come, the others will be restored. It is significant that the land of the North is mentioned here, Late; in the eighth chapter, we read: “I will save my people from the East country and from the West country,” but those living in the land of the North come first. Of course, Babylon was meant as far as this vision had anything to do with the restoration which had taken place in part from the Babylonian captivity. The North country, which figures in the coming restoration, is not Babylon, but another land. Russia is directly north of Palestine, and in this northern land, the territory once inhabited by Gog and Magog, about one half of the Jews now living have their homes. About six millions of Jews are living to-day in European and Asiatic Russia. Their deplorable condition in that land of the North is well known, and there, likewise, the national awakening has been the most marked and Zionism has its most ardent advocates. A large multitude is getting ready in the North country for a mighty exodus. Like their forefathers in Egypt, they will flee from the land of the North, and thus prophecy is literally to be fulfilled.

Zion is to separate from the daughter of Babylon. What is Babylon? We hope to answer this question and give a description of her when we come to consider the seventh night vision, the woman in the Ephah. In this third vision of restoration we hear next what is to take place after the glory. The expression “after the glory” means undoubtedly the glorious appearing of the Lord coming with all His saints, sitting upon the throne of His glory, and His glory thus manifested. After the glory hath He sent Me to the nations which spoiled you: for he that toucheth you toucheth the apple of His eye. Who is the one who is being sent to the nations? It is without a question He, whom the Father sent. He sent Him once, the only begotten, into the world in the form of a servant, when He made Himself of no reputation, but Jehovah will send Him again. And when He again bringeth in the Firstborn into the inhabited earth He saith, And let all the angels worship Him. (Heb. i: 6, 7.) The Father sends Him again to establish His glory, and after the manifestation He is sent to the nations which spoiled Israel. All Scripture speaks of this. While He will in His coming overcome the armies of nations who are gathered in that day against Jerusalem, He will likewise continue, after His glory, to judge nations. He will rule in the midst of His enemies. He will do that among the nations what the second psalm declares, thou shalt break them with a rod of iron, Thou shalt dash them in pieces like a potter’s vessel. For, behold I will shake Mine hand over them, and they shall be a spoil to those that served them. In this rule and judgment the Lord of glory will be assisted by the saints. Know ye not that the saints shall judge the world? (1 Cor. vi: 2.) Israel will likewise be used in that judgment. While He is the lion of the tribe of Judah who now roars to the dismay of all His enemies, Israel, His people, becomes the lioness. “Behold the people riseth up as a lioness, and as a lion does he lift himself up. He shall not lie down till he eat the prey and drink the blood of the slain.” (Numbers xxiii: 24.) Israel will then no longer be the tail but has become the head. The true form of government for the earth has been restored, a Theocracy through His chosen and restored people, the seed of Abraham. Things will then be changed completely. The nations shall take them (the children of Abraham) and bring them to their place, and the house of Israel shall possess them in the land of the Lord for servants and for handmaids, and they shall take them captive whose captives they were, and they shall rule over their oppressors. (Isaiah xiv: 2.) Strangers shall stand and feed your flocks and aliens shall be your vine dressers. (Isaiah lxi: 5.)

We must not overlook the loving words concerning Israel, He that toucheth you toucheth the apple of His eye. Israel is the apple of the eye of God. Through Moses God declared the same truth. He kept him as the apple of His eye. (Deut xxxii: 10.) In Hebrew the pupil of the eye is called the gate, because through it enters the light. Thus Israel is the pupil, the gate, through which the light has come and comes, for salvation is of the Jews. And what is so sensitive, so delicate and easily injured as the apple of the eye? And against this apple of the eye of God the nations and Christendom have sinned. May we believing Gentiles understand more fully that Israel is the beloved one and may we be kept from doing harm to His people.

The overcoming of the enemies of Israel, the spoiling of these nations which spoiled Israel, and all that is connected with it by the sent One of God, the Son of God will be the evidence for Israel that Jehovah has sent Him. And ye shall know that the Lord of Hosts has sent Me. The same statement is repeated in this vision, but we shall see in another connection. It is, so to speak, constitutional with the Jew that he wishes to see and then believe, and surely he will see and believe, or rather know, when the Lord comes.

In the tenth verse of the second chapter of Zechariah we read now that the daughter of Zion will sing and rejoice. The reason of her song and joy is, For lo, I come and I will dwell in the midst of thee. To-day orthodox Jews are chanting in Hebrew the magnificent psalms which speak of a coming deliverance and manifestation of God’s glory, but it is only with their lips, and the heart is still hardened and the eye blinded. The dark night is rapidly approaching, the night in which a believing remnant of Jews will fulfill much of that suffering, waiting, and blessed assurance of salvation which is so clearly outlined in the psalms. And after that, the whole nation will break out in mighty songs of joy, and while there, in the Father’s house, the blood-bought hosts will sing their hallelujah, a delivered, cleansed and spirit-filled nation in the earth will shout her hallelujah, in which nation after nation will join, till at last it has been done what seer after seer saw and heard, the earth as well as the heavens filled with His glory, the Kingdom come, and His will done in the earth as it is done in Heaven.

Again, the promise is given that the Lord will dwell in the midst of her. How is this to be understood? Will the Lord dwell continually in person, after his second coming, in Jerusalem? Will He be seen there in His Holy Temple by all who come up to Jerusalem? Some Scriptures indicate that He will be present in His blessed person at different seasons. The strongest statement in this direction is Zechariah xiv: 16. In this passage we have the fact of a yearly coming up to Jerusalem of nations (probably representatives of nations) to worship the King, and that at the feast of tabernacles. His throne, no longer His Father’s throne, upon which He sits now, but his own throne during the Millennium, will no doubt be in the New Jerusalem which, as a bright and glorious vision, will be seen then by all who live in the earth way up in the firmament, and the angels of God ascending and descending upon the Son of Man. A vice-regent, a Son of David, will occupy David’s throne in Jerusalem. The Glory of the Lord will appear in the Holy City, and the new name of Jerusalem will be Jehovah Shamah, the Lord is there. It is impossible to give the details of these glories, for they are not clearly revealed. It is enough to know that the Church, His Body, shall truly be united with her glorified head, and meet her Beloved, her Bridegroom and her Lord. It is enough to know that Israel will surely see the King in His beauty and crown Him Lord of all. Even our brightest imaginations will not reach the glories of that day. Indeed, not half has been told.

The Lord cometh to dwell in Zion. Many nations shall join themselves to the Lord in that day and shall be My people. This promise is likewise followed that this will be evidence from which the people will know that the Lord of Hosts has sent Him. How often the orthodox Jew has come to us and told us that when Messiah comes all their enemies will be cast down—there will be peace for Jerusalem and the nation Israel; and then saying, Ah, where is that peace?—behold our enemies! When Messiah comes we shall know Him by what He does for us in overcoming our enemies. Likewise the orthodox Jew will say, Where are the many nations who join themselves to the Lord, the nations who worship the Lord of Hosts? When Messiah has come, he will say, We will know Him by the fact that nations shall join themselves unto the Lord. It will hardly do to tell the well informed Hebrew that there are now Christian nations in existence. Thus the Jew waits for the fulfillment of these prophecies at some future time, and seeing them accomplished he hopes to know then his Messiah and King. Only the small remnant, according to the election of grace, sees Him now by the eyes of faith—Him who is altogether lovely, and in whom alone these prophecies can find their fulfillment. To-day individuals from Jews and Gentiles are joining themselves to the Lord, but in that day of His appearing and manifestation nations will be converted, and many nations shall go and say, “Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob, and He will teach us His ways and we will walk in His paths.” “Lift up thine eyes and see: they all gather themselves together—they come to Thee. Thy sons shall come from far and thy daughters shall be carried in the arms. Then thou shalt see and be lightened, and thine heart shalt tremble and be enlarged, because the abundance of the sea shall be turned unto thee. The wealth of the nations shall come unto thee, the multitudes of camels shall cover thee—the dromedaries of Midian and Ephah, they all shall come from Sheba; they shall bring gold and frankincense, and shall proclaim the praises of the Lord.” (Isaiah lx:4-7.) Only then will India and China, South America and Africa be won to Christ and the world converted to God. But the land of Judah is to be the portion of the Lord (verse 12).

This vision of restoration and the coming of glory ends with one of the sublimest exhortations in the Word of God. Be silent, all flesh, before the Lord, for He is waked up out of His holy habitation. The exhortation does not belong really to the restoration. It is an appeal to all flesh to be silent before the One who is raised up—the coming One. Now is the time when God is silent. He is silent to the wicked deeds of men. He is silent in regard to the nations who are treading down Jerusalem and who are scattering Israel. The flesh speaks now and is not silent, and the language it speaks is rebellion against God and against His Anointed. And louder and louder speaks all flesh, and in the midst of a boasted civilization, at the dawn of a new century, the days of Noah and the days of Lot are at hand. Gain, pride, possession, expansion, is the universal cry—a mad hunt after Mammon is seen in individuals and in nations; and while the flesh speaks thus, and its language becomes more and more defiant, God keeps silence. But our God shall come and keep silence no longer. Rapidly His day—the terrible day of the Lord—is approaching; the day in which He will roar out of Zion. Oh, what a hush there will come upon those that dwell in the earth when the darkened sun and the falling stars will herald the approach of a God who will keep silence no longer. Oh, dear reader, Jew or Gentile, listen! The signs of the times truly tell us that the Lord who is to come must have already risen from His holy habitation. He is coming. Soon He will gather His saints unto Himself before the day of wrath breaks, when neither gold nor silver will deliver. Wilt thou not become silent before Him, the coming One? Will not every reader yield himself to that wooing spirit of Him, whose power does silence the flesh? Be silent all flesh! He is waked up out of His holy habitation!