Zechariah Chapter 12: Psam 83 and Gog of Magog Events

Jun 3rd, 2009 | By | Category: Psalm 83 and Gog & Magog, Verse by Verse --Studies led by Br. Frank Shallieu (Click on Book name), Zechariah

Zechariah Chapter 12

Zech. 12:1 The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.

The word “burden” indicates a problem is coming; namely, the nation of Israel will have an experience, but the Holy Remnant will be delivered (Isa. 4:2–4).

As a preface, Jehovah is mentioned as the Creator. The purpose is to remind the Jew of God’s awesome authority, majesty, and power. HE created the heavens, the earth, and man, and therefore the things HE prophesied, to be fulfilled yet future, will come to pass. Though all the people of earth be against Israel, Israel has a formidable, stalwart Savior: the Creator. With Him all things are possible.

Zech. 12:2 Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem.

God “will make Jerusalem a cup of trembling unto all the people round about.” Jerusalem and its environs are likened to a cup, depression, or bowl. Surrounding enemy nations will drink from the bowl, resulting in staggering effects upon those (especially Gog) intent upon eliminating Israel (Ezekiel 38 and 39). The contents of the cup will produce a “poison” or stupor (see King James margin) to Israel’s enemies.

“When they shall be in the siege both against Judah and against Jerusalem.” This portion of verse 2 shows where the tremendous horde that comes down from the north will ultimately center its activities. Judah is the southern part of Israel. The intent of the invading force will be concentrated against both Judah and Jerusalem—but particularly Jerusalem. The word “siege” indicates a time factor, so we know the enemy will be present for a while before God arises to deliver Israel.

At the end of the age, the nations will be gathered against Israel and in Israel. In addition to the enemy horde, United Nations and American forces will be there as peacekeepers. The enemy horde from the north will consist of a conglomerate of people: Gomer and all his bands, Togarmah, etc., but under the leadership symbol of “Gog” (Ezek. 38:2–6).

Zech. 12:3 And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.

Two points are emphasized: (1) Jerusalem will be a “burdensome stone” for all people everywhere, ie, a great concern and troublesome issue. (2) Those who actually go there to fight will be “cut in pieces.”

Note: Jerusalem will be an international issue, but “all” can mean representatively. A United Nations presence would be international representation. The United States, France, and Great Britain will be especially involved (Ezek. 38:13).

A “burdensome stone” is a heavy stone that is in the way. In fact, it is so large that it cannot be pushed out of the way. The term suggests a stone that is partly submerged in the earth and thus is difficult to remove.

Those who “burden themselves with it [the burdensome stone]” would be those more actively involved in going to Israel. Israel will be an international issue, but those who go there to try to resolve the issue and/or participate in one way or another will be “cut in pieces,” lacerated.

The Arabs (Psalm 83) will be defeated in a different way than those who come down from the north. The latter will particularly experience God’s wrath and judgment in Jerusalem and its environs. The Arab problem will be solved earlier, that is, ahead of Jacob’s Trouble.

Zech. 12:4 In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness.

Verses 4–6 are both literal and figurative. Verse 4 tells us that God will smite the horses and riders of Israel’s adversaries with madness and astonishment (terror). Of course Zechariah had to use the vocabulary of his day, and back there the horse was used in warfare. Today’s equivalent would be tanks, armored vehicles, etc., and their drivers (“riders”). When God saves Israel out of Jacob’s Trouble, sudden mass electrical and mechanical failures will disable the vehicles and bewilder their operators.

The Holy Remnant will have the opposite experience. Jehovah says, “I will open mine eyes upon the house of Judah.” In other words, God will “open” His favor upon them, providing guidance and protection. So great will the confusion be upon the enemy that they will even slay each other. Ezekiel 38 and 39 also show that cataclysms of nature will cause machinery to malfunction and terrify, confuse, and stupefy the enemy while the Holy Remnant survives. Tremendous simultaneous happenings and miracles—examples of all the ways God delivered Israel in Old Testament times. As in the Red Sea crossing at the time of the Exodus, upon the enemy will come confusion, and upon Israel will come light.

Zech. 12:5 And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the LORD of hosts their God.

“Governors of Judah” are “clans of Judah” in the Revised Standard Version. “Then the clans of Judah shall say to themselves, ‘The inhabitants of Jerusalem have strength through the LORD of hosts, their God.’” The “clans of Judah” are the same as the “tents of Judah” in verse 7; that is, they are the common people. The people themselves will fight—even though God is the real “Fighter.”

Psalm 83:4 reads, “They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.” This text shows that the intent of the enemy will be to cut off Israel from being a nation. But notice that Psalm 83 focuses on Israel, not on Jerusalem, and on an Arab confederacy, not on Gog and forces. Psalm 83 is talking about localized enemies and kinsmen of the Ishmael seed. It is a prayer of the righthearted element in Israel in the face of the Arab confederacy (see verse 17: “Let them be confounded and troubled for ever; yea, let them be put to shame, and perish”). The Psalm does not show the outcome or answer to the prayer.

Because Gog is not mentioned in Psalm 83, we see that Israel has TWO DIFFERENT TYPES OF ENEMIES at the end of the age: (1) The Arabs immediately surrounding Israel such as Syria, Lebanon, Jordan, etc., are one type. These more local enemies will be confederate and threaten the existence of Israel. Outside Jerusalem, Judah will be threatened by this force. This situation will occur first or earlier. The Arab threat—an uprising of Tyre, Sidon, the Gaza Strip, Jordan, etc.—will end in defeat (Zech. 12:6). (2) The later or last type of enemy will be the Gog from Magog element. As a last resort, the Gog multitude will threaten and descend upon Jerusalem.

Zech. 12:6 In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem.

Zech. 12:7 The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah.

“Jerusalem shall be inhabited again in her own place, even in Jerusalem.” Although an attempt will be made to wipe out Israel in the near future, God says this will not happen to the Holy Remnant.

God will “save the tents of Judah first,” that is, before He saves Jerusalem and the Holy Remnant. The reason for the distinction and sequence is so that the Jews will not get too heady about what ultimately happens in Jerusalem. The “tents of Judah,” those in the outlying provinces of Judah, are one part of the picture. The other part is Jerusalem and its inhabitants, the immediate environs of the city.

Those in the outlying provinces will be like a fire in the midst of a dry sheaf. The “sheaf” (the Arabs) will be devoured by “fire.” This victory will precede the deliverance of Jerusalem. Psalm 83 describes the Arab enemies and Israel’s prayer in regard to these Arab enemies. Therefore, the “tents of Judah” pertain to Arab enemies, over which the outlying provinces of Judah will be victorious. Israel will be like a fire in a dry sheaf to the Arabs.

An important point to note is that a time interval will occur between the victory of Judah first and Jerusalem later, between the Arab defeat and Jacob’s Trouble. This little period will be the time of peace and prosperity when Israel dwells with “unwalled villages” and gets “cattle and goods” (Ezek. 38:11, 12). In the Revised Standard Version, Ezekiel 38:10–12 says of the multitude of Gog: “Thus says the LORD GOD: On that day thoughts will come into your mind, and you will devise an evil scheme and say, ‘I will go up against the land of unwalled villages; I will fall upon the quiet people who dwell securely, all of them dwelling without walls, and having no bars or gates’; to seize spoil and carry off plunder; to assail the waste places which are now inhabited, and the people who were gathered from the nations, who have gotten cattle and goods, who dwell at the center of the earth.” While Israel is dwelling safely and in prosperity, the enemy will come down from the north.

The “tents of Judah” will be flushed with victory just as the Israelis were, on a minor scale, following the Six-Day War. At first God was credited. For a week or two the victory was considered miraculous. Then the Israelis credited the brilliance of their air force. They forgot that they had acknowledged winning the war in six days as a miracle, and they praised the intelligence and ingenuity of their human leadership instead. The future victory against the Arabs in the outlying provinces will be a glorious one. The final battle will be in the city of Jerusalem and its immediate environs.

Q: In regard to Ezekiel 38:11,12, we always thought the period of prosperity and dwelling safely would have to be sufficiently long for the increase in cattle and goods. Is that correct?

A: Yes. For several years now, the cattle have been gradually increasing, and the increase will continue on into the peace period. When armaments are not a concern, the money will be concentrated on the economy. The war effort has been draining them, but they will  get enough food and cattle to be self-sufficient. At present they have to export weapons and food to get enough money to support their defenses and the war effort, but that situation will change.

Zechariah 12 mentions neither the time interval between the two battles (the Arab defeat and Jacob’s Trouble) nor the temporary capture and defeat of Jerusalem. Zechariah 14:2 says, “For … the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.” Because of the glorious victory over the Arabs, the Jews at first will think Jerusalem is going to be protected when the Gog horde comes down. But there is to be another Holocaust in which all the ungodly of Israel will perish. The nation will go under the rod to be purged (Ezek. 20:37). All Jews whose names are not written in the book of survival will perish (Isa. 4:3; Dan. 12:1). The Scriptures must be harmonized, line upon line, and this added lesson will be needed. The early confidence of the Jews in regard to the horde from the north will give way to fear as the horde increases in size to blanket the land like a cloud

and draws close to besiege Jerusalem. Then, after a temporary defeat, the Holy Remnant will be delivered.

If there were not a previous victory by Judah outside Jerusalem—that is, in the outlying provinces—those in the city who survive might get inordinately heady by God’s mighty miraculous deliverance out of Jacob’s Trouble. Saving Judah’s tents first will be a balancing factor.

The “house of David” (verse 7) refers to Jerusalem, the capital. That is where the ruling element dwelled in Zechariah’s day.

Comment: If the victory over the Arabs is a general one, then the purging or screening will not occur until the battle at Jerusalem. Therefore, another reason why the Jews will not get heady is that, first, it is just a general, indiscriminate saving, but in Jacob’s Trouble the survivors will know they were hand-picked.

Reply: Because of the nature of the battle in the general victory, the Jews will not perceive that some who live through the trouble are of the Holy Remnant. Deaths that occur in the first battle will simply be attributed to casualties of war. However, in Jacob’s Trouble each survivor will realize the Lord’s protection personally. Jacob’s Trouble will not be warfare in the usual sense. The situation will seem hopeless, and then God, through MIGHTY MIRACLES, will deliver the Holy Remnant. The victory will not in any way be due to man’s efforts.

Zech. 12:8 In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.

In Jerusalem the common people (of the Holy Remnant) will be individually strengthened as David was to fight Goliath. These are the “inhabitants of Jerusalem.” In contrast, the rulership is called the “house of David.” More specifically, the “house of David,” the rulers, are the Ancient Worthies, who will come forth from the tomb at the “midnight” hour and be almost like God because of their stature—but on the human plane, of course (Psa.119:62).

Comment: With the wording here (“the house of David shall be as God, as the angel of the LORD before them”), it sounds as if the Ancient Worthies will actually lead the Holy Remnant into victory and be like the angel of the cloud at the Exodus Red Sea crossing.

Reply: The Ancient Worthies will instruct the people. In Old Testament times the Ancient Worthies heard instruction in their inner ear. God spoke and they heard a voice. In Jacob’s Trouble the Ancient Worthies will again hear instruction and will transfer the instructions to the people, saying, “Flee. Come this way.” And they will point out the direction (Zech. 14:5).

Zech. 12:9 And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.

“I will seek to destroy all the nations that come against Jerusalem.” God does not say that He will destroy all nations but only that He will seek to do this. In effect, five sixths will lose their lives (Ezek. 39:2). The one-sixth surviving Gentile eyewitnesses will go back to their home countries and report what they actually saw of God’s miraculous deliverance of Israel.

Zech. 12:10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

God will pour on the Ancient Worthies and the Holy Remnant the spirit of (1) grace and (2) supplications. The order is significant, which is the reverse of the usual. Usually one supplicates to obtain grace. Here grace precedes supplication. We are reminded of the brothers who intended to kill Joseph. When, years later, Joseph was made prime minister of Egypt and he disclosed his identity to them, they were in great fear, for their livesdepended on the one they had betrayed. However, Joseph’s grace (mercy and forgiveness) prompted him to extend kindness to them. He was kind, seeing the whole matter as God’s overruling providence.

Q: If the “house of David” is the Ancient Worthies, verse 10 includes them as having the spirit of grace and supplications. Is this because they will be like Daniel, who was blameless but included himself in the prayers for Israel’s sins? The Ancient Worthies were not responsible for Messiah’s death, but will they have the same spirit because they identify themselves with the nation?

A: In the grave there is no knowledge, so the Ancient Worthies will come out perfect but be unaware. Therefore, they will need to be instructed orally in the inner ear. Moses looked forward to Christ. Abraham, Daniel, and David looked forward to “that day.” The Ancient Worthies will be told, “This is midnight, this is the day seen afar off, this is the end of days when you stand in your lot” (Psa. 119:62; Gen. 19:27,28; Dan. 12:13). By their very resurrection and perfect bodies (with power), they will realize they have received mercy.

“They shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.” The Holy Remnant will already have a reverence for God, for they will be  saved out of Jacob’s Trouble because of a right character, but Jesus’ being their Messiah is the problem.

When God saves Israel out of Jacob’s Trouble through miracles, Jesus will literally be seen—but through a vision or hologram of the Crucifixion. (His flesh cannot actually be seen because he gave it for the life of the world.) A hologram is a three-dimensional picture that looks real. The vision will suddenly convert Israel to Jesus. The nation has been cultured to see him as a false Messiah, so the conversion will require something startling.

Nathanael is an example of an instant conversion, which occurred when Jesus referred to his secret praying under a fig tree. Another example is Zacchaeus, who accepted Jesus as  Messiah when Jesus saw him up in the tree and said he would dine at the publican’s house that night. Zacchaeus verbalized his conversion at his house when he said he would make good (according to the Law) for anything exacted improperly. Still another example is the woman of Samaria at the well. When Jesus revealed that he knew her background of five husbands, she forgot her water pot and ran into the city to tell others about Jesus. She would be converted later when the gospel went to Samaria. The Apostle Paul’s conversion was also fast. Hence conversion can be quick.

Some years back, during a thunderstorm in Israel, Sr. Saphore and her husband saw the Crucifixion in the sky. Two rabbis also testified to having seen this phenomenon. The Lord will use a similar method in the future when He delivers the Holy Remnant out of Jacob’s Trouble. At that time Jesus will appear huge in vision so that anyone in Jerusalem will see him. What will be the result? The Holy Remnant, having just been saved miraculously, will say, “This is God’s Sonhe was the Messiah!” Their piercing of Jesus would mean they pierced God. Crucifying the Son, the Savior, affected the Father. God sent His Son to help Israel, and Israel slew Jesus. The Holy Remnant will mourn for what the nation did in crucifying Jesus. This realization will produce fear—reverential fear—and mourning for what they did. All previous biases and misconceptions will be smashed down. The conversion will be real and quick.

When accused of being Christ-killers down through history, the Jews proclaimed their innocence. They felt they were being persecuted and, for the most part, did not have the spirit of remembrance.

Q: Is the thought that the Israelites will look upon God, whom they have pierced, but mourn for Jesus?

A: Yes. When the Holy Remnant see that the crucified Savior is the Son of God, they will know that the wound pierced the Father’s heart. Perceiving the relationship between Father and Son, they will realize that the persecution upon Jesus grieved the Father. The Holy Remnant will look upon the wounds in the vision and see God being pierced. In looking at Jesus, they will see God. They will literally see the Crucifixion in vision but mentally perceive instantly that they have offended not just Jesus but the Father, who sent him. They will mourn, saying, “We have crucified the One sent of God.” The two pronouns have an intentional distinction.

In the Old Testament the Father is the Aleph and the Tav, the first and last letters of the Hebrew alphabet. God is the beginning and the ending in the sense that His glory will He give to none other (Isa. 42:8). In the New Testament Jesus is the Alpha and Omega, the Head of the Church, the Author and Finisher of our faith. God is, and always will be, the First and the Last in regard to His position as Emperor of the universe.

Jesus said to Saul, “I am Jesus whom thou persecutest” (Acts 9:5). Jesus was off the scene, so his followers were the ones being persecuted. The same principle applies here in verse 10. Jesus was crucified, but his suffering was like persecuting the Father.

When the Holy Remnant realize that the Crucified One was God’s Son, they will immediately know what was done to the Father. It was like putting the spear in His side.  There is a double picture. The Holy Remnant will immediately see that they had acompletely wrong concept. What they did to Jesus, they did to the Father. What is done to Christians is done to Jesus. The motives of the Little Flock have been misrepresented by fellow brethren. The Great Company will ultimately be humbled by realizing how little they knew and how little character they could discern—even though it was right in front of their eyes. Jesus was rejected by his own people, and he was perfect.

Comment: In Luke 2:35 Simeon said to Mary, “A sword shall pierce through thy own soul also.” In other words, when Jesus suffered, Mary felt she was suffering too.

Reply: Mary saw the impaling of Jesus’ breast with a spear when she was at the foot of the Cross. At that moment she felt a corresponding piercing. The principle is the same with the Father and the Son.

The hologram vision of the Crucifixion will be one of the very last miracles to occur in saving the Holy Remnant. Until this point, they will see only that Jehovah is fighting for their deliverance. At the end they will realize Jesus was God’s Son.

Some commentators change the pronoun “me” to “him,” but the Hebrew text supports “me.” “They shall look upon me whom they have pierced.” The Latin and Greek codices also support the use of “me.” (Incidentally, the Septuagint is a Greek translation of the Hebrew.)

Zech. 12:11 In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.

Zech. 12:12 And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;

Zech. 12:13 The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart;

Zech. 12:14 All the families that remain, every family apart, and their wives apart.

The mourning will affect everyone—all the survivors. Not only the ones on top but down to the lowliest person, all will be affected. Even the Ancient Worthies will enter into the  mourning with empathy, as though they too were guilty. “You mean Israel [we] did this as a people!?!”

The miraculous, sudden conversion could not occur through reading or a discourse. A dramatic vision will lead each survivor to personally grieve, without wife or children. It will be a thorough and heartfelt conversion. Personal grief and guilt will seize all of the Holy Remnant. Each will want to pray separately to God.

When the Ancient Worthies are resurrected, some of their close, sympathetic companions may be raised at the same time (for example, wives).

The actual Crucifixion, filmed back there, will be played and replayed again and again in the Kingdom. In regard to the hologram of the Crucifixion, we have examples in Scripture of large manifestations of angels. Angels would have appeared huge to the shepherds watching their flocks the night of Jesus’ birth (Luke 2:8–14). A large angel appeared with his sword drawn over Jerusalem (1 Chron. 21:16). Elisha prayed that his servant’s eyes would be opened to see the holy angels, and they too were large (2 Kings 6:15–17).

The following comments were excerpted from a 1972 study:

The “great mourning” in that (future) day in Jerusalem is likened to the mourning in the Valley of Megiddo when good King Josiah, who is a picture of Messiah, was slain in battle (2 Kings 23:29,30; 2 Chron. 35:25–27). Megiddo is a fairly large open valley, while Hadadrimmon is a smaller area within that valley. In fact, Hadadrimmon may have been the very spot where Josiah died and a public mourning occurred. The nation must have really appreciated King Josiah.

When the Holy Remnant are delivered and recognize that Jesus is Messiah and their King, the land will mourn, each family apart or by itself. The following families are enumerated: the house, family and wives of David, Nathan, Levi, Shimei, and the people at large. These individuals are mentioned to show that all classes are involved. Notice, the account does not say “David” but the “house of David,” etc. This mourning will occur before the resurrection of the dead, the exception being the Ancient Worthies. Thus the living remnant, the survivors of Jacob’s Trouble, will mourn. These individuals are also mentioned to show that the Holy Remnant and mourning will include some of the religious element (Levi the priest and Nathan the prophet), some of the civil ruling element (David), and a class of Jews who were especially the avowed enemies of Christ (Shimei). “All the families that remain” would be the common people of the Holy Remnant.

Jesus’ genealogy is traced through a different Nathan, who was a contemporary of David, as were the Levites and Shimei.

Shimei abused David the king by cursing him and even trying to stone him (2 Sam. 16:5–13). He walked along a high ridge, shouting down at David and hurling stones at him. This was a serious offense, but David had the spirit of forgiveness and also a sense of justice; that is, if he were to let his men kill Shimei, then he should do the same to his own son Absalom. In addition, David saw God’s providence in this whole affair as retribution. At the end of David’s reign when he was sick and weak, it looked as if Absalom would take over the kingdom. However, Absalom was defeated (2 Sam. 19:18–22). When David came back the victorious monarch and crossed Jordan, Shimei was the first one to meet him. When Shimei prostrated himself and asked for forgiveness, David granted forgiveness the second time—this time because he did not want to mar the day of rejoicing with a death.

There is a lesson here. A restriction was placed on Shimei that he would have to live within Jerusalem or be put to death. Sometime later Shimei became so upset when two slaves fled that he left Jerusalem to get them. Then King Solomon had Shimei put to death. In this incident David personifies Jesus during the Gospel Age, and a principle emerges. In regard to the judgment of the wicked during “David’s age” (the Gospel Age), the wicked go unpunished for their evil deeds, generally speaking. However, Solomon represents Christ in the Kingdom, and his numerous wives picture the Church. With many of the wicked at present, their judgment is deferred until the Kingdom. In other words, depending on the nature of the sin, the sin is not simply forgiven. If a sin is against light, punishment will have to be meted out at some time, either in the present age or in the next age. Hence for the most part, the “Shimei” class will be recipients of judgment in the Kingdom.

The Shimei class hate the message of salvation through Jesus. (In the type Shimei pursued David and cursed him.) Thus verse 13 shows that the spirit of grace and of supplications will also extend to those Jews who rejected Christ in a special way. Most people are apathetic unless threatened, but others are avowed antagonists of Christianity. The Shimei class will probably be the first ones to get down on their knees—just as Shimei was when David crossed Jordan. (Note: Shimei was not necessarily sincere, but he is a type.) We are reminded of the Apostle Paul. Just as Paul was a changed, converted man almost instantly, so it will be with this class. Since God can read the heart, He knows who will respond with such deep remorse, contrition, and conviction, and thus He will mark those individuals to be part of the Holy Remnant. Deep down their motivation is good, just as it was with Paul. The same is true with Christians. Some are converted very suddenly from reprobate lives. Mary Magdalene had seven devils. Not everyone with seven devils was rescued, but there was something about Mary’s heart condition that was good and unusual. Hence we can be called in spite of our background.

“And their wives apart.” In this great future mourning, those of the Holy Remnant will abstain from normal marital relationships and activities. (Abstention was customary in the past during a fast on a holy day.) 1 Corinthians 7:5 is the New Testament counterpart: “Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.” When both husband and wife are consecrated, they should abstain if one or both want to fast or bring a special problem to the Lord in prayer. To recognize the right of the other partner in this matter is good, and to inflict this restriction on oneself is also good. However, the counsel is not to abstain for too long lest Satan tempt the other partner to look elsewhere.

In the future, contrition will be publicly manifested by the declaration of a fast, and each of the Holy Remnant will want to be alone to commune with the Lord in prayer. This mourning will be genuine. The Kingdom will be inaugurated with a bang! Not only will great miracles be performed, but the people will recognize that God has done a marvelous thing on their behalf. Normal activities will be put aside. The first verse of Chapter 13 should be part of Chapter 12, for the “spirit of grace and of supplications” is based on the fact that a fountain of forgiveness is available to them.

Zech. 13:1 In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.

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  1. […] During the Kingdom, when Jesus and his bride reign over the world for the Thousand Years. When the World of mankind, resurrected from the graves, comes back under the New Covenant (which does not go into effect until after Jacob’s trouble, when Israel will look upon him whom they have pierced and mourn (Zech 12:10).” […]

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