Out of Babylon to Zion by Prof. Lucas A. Reed

Pacific Press Publishing Association · Mountain View, California · Sep 6, 1910

FromSigns of the Times, Vol. 37, No. 35.

"Out of Babylon to Zion"

By Prof. Lucas A. Reed

XXII. The Vision of the Chariots

"And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grizzled and bay horses. Then I answered and said unto the angel that talked with me, What are these, my lord? And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth." Verses 1-5.

THE horses again appear in the visions of the prophet. In his first vision of this series of seven he saw the four horsemen. And in this closing vision of the same seven he sees horses again, only now the drivers are in chariots. Practically the same work is done by them in each instance.

In the first vision of the horses and riders, there is a report of their work which they have been doing in the earth. In this closing vision there is no report on the work of the past, but a going forth to a new work. They have a definite result to accomplish.

The picture is that of war chariots in a work of war and judgment. They go to and fro through the earth just as the riders of chapter 1:10 are said to do. Each is given a definite field to watch over.

"The black horses which are therein go forth into the north country; and the white go forth after them; and the grizzled go forth toward the south country. And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country." Verses 6-8.

Two go to the north, one toward the south, and the fourth moves here and there in a general survey of the world. When we consider the conditions in the kingdom of Darius, we can easily understand why these heavenly messengers, God's representatives, take the positions that they do.

At one time it appeared as tho Darius would never be able to conquer the dominions over which he had been made king. First a rebellion arose in Susiana which rapidly spread to Babylon. This indeed was one of the north countries. So complete was this uprising, and so serious, that Darius was driven to take the field in person. After severe fighting for nearly two years, the Persians seemed no nearer victory than at the beginning. But strategy soon changed the fortune of battle, and Darius completely quelled every opponent to his authority in Babylon.

But this was but one of the north countries to give trouble. In the vision, Zechariah saw two chariot-drivers going to the north. Another rebellion had broken out still farther to the north, in the province of Media. This also proved to be a severe rebellion, so severe that the historian chronicles the statement, that had the insurrection spread to Persia it would have been fatal to Darius. But it was of enough severity that his confederates could not quell the rebellion, and as soon as he had been victorious at Babylon, Darius marched into Media. At one time a great portion of the province of Persia was in doubt as to the outcome. But Darius was at length fully victorious.

At this same period other insurrections in various parts — "to and fro through the earth" — had been quieted. Egypt to the south was placed under an enormous tribute. By the year B.C. 519 the wars were all concluded. There were no wars to the south, and so the report could come in truth as it did: "Behold, these that go toward the north country have quieted my spirit in the north country."

By these words to the prophet we know exactly the time (519 B.C.) to which we have come. Once more universal peace reigns. Opportunity will now be given as never before to rebuild the city and temple of God. And so at this very part of the prophecy of Zechariah we can with certainty place the record of Ezra 6:1-15.

At this opportune time the Samaritans had opposed the Jews, and a deputation had been sent to Darius. Ezra 5. As a result of this contention, Darius finds the old decree of Cyrus. Now it had all happened in the great providence of God that Darius's only hold upon the throne of Persia was his claimed or professed descent from Cyrus, the great king. In all that he had done, his claims had ever been that he, the descendant of Cyrus, would imitate his great forefather. Consequently when he finds the noble decree of Cyrus, he promptly gives order that it be carried out; and he goes farther, requiring that money from the imperial treasury shall be furnished for the work of rebuilding. Thus in God's good providence the mountain of difficulty has been removed and become a plain. Zech. 4:7.

A Change in Working

For this reason we find a change in the messages given to the prophet from this time on. Every one of the seven visions just given had dealt in some way with God's unseen providence, the workings of divine power in the earth. They brought peace and comfort and assurance to God's children. But now faith in measure has turned to sight. Previously they had built because God's prophets had bidden them, and against the Persian ruler of that territory. Now they were authorized by the highest imperial power and aided by the imperial treasure for the work. The prophecies from this point onward begin to reach out into the great unseen future. The prophet is called away from the time then to behold the times to come.

The Promise of Christ

There is to be a new King for Israel some day. He is to be the Priest-King. Such a one had not been in Israel from its beginning. The high priest could not be king. The king could not be priest. It was to such a being, however, that Abraham had come after the defeat of the five kings, — to a priest and king. That being was Melchizedek, priest of the most high God and also king of Salem.

In a figure the truth that there is to be a merging of the priestly and the kingly office is presented to the prophet:

The Vision of the Branch — Zech. 6:9-15

"And the word of the Lord came unto me, saying, Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah; then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest; and speak unto him, saying, Thus speaketh the Lord of Hosts, saying, Behold the Man whose name is The BRANCH; and He shall grow up out of His place, and He shall build the temple of the Lord: even He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a Priest upon His throne: and the counsel of peace shall be between Them both." Zech. 6:9-13.

The crowns were not to be worn by any one then living. They were for the Messiah. But sad to relate, they were never placed upon His head. Instead there was laid upon His temples the crown of thorns. But nevertheless He is the true, real Builder of the temple — the church of God. "Even He shall build the temple." He shall be a Priest upon His throne. "And the counsel of peace shall be between Them both." In Christ the new temple is built. Eph. 2:21. Zerubbabel was to build the earthly temple. Zech. 4:9.

"And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of Hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God." Zech. 6:14, 15.

The crowns were to be a witness. They were a promise of the coming King. They were a prophecy of the Priest-King who in God's good time would appear. They told of that Melchizedek, Priest of the most high God, King of Salem, King of Peace, King of Righteousness, who for the salvation of His people would yet appear. And we believe the whole story would have come out differently had the professed children of God carried out the Lord's warning injunction. "And this shall come to pass, if ye will diligently obey the voice of the Lord your God."

Christ, when He came, sought most earnestly to save the Jewish nation, the city of Jerusalem, and the beautiful temple of God. But they whom He would save would not

have it so. The nation perished, the city was taken, the temple ruined. All this stands upon the pages of history and the pages of God's Word, a monument to the unfaithfulness, yea, the decided rebellion, of those who profess the name of the Lord.

You will note that the crowns were not placed upon Zerubbabel, for to do this would have been to promise the establishment of the earthly kingdom of the Jews. God had already said this would not be until Christ should rule. Eze. 21:25-27. The crowns are placed for a few moments only on the head of the high priest in order to foretoken the coming of the High Priest and King, Christ Jesus.

Beauty for Ashes, Chapters 7 and 8

The tide had turned. A measure of prosperity and peace rested upon the people of God. They were rejoicing in what God had done for them. But a problem confronted them. All through the sad Babylonian captivity they had kept a time of mourning and fasting to commemorate the evil day when they went into captivity. Now it seemed in some ways best to abandon the old fast-day, for their captivity had turned. And still it seemed to them that were they to do this, it might be thought that they had forgotten the old sad days of captivity and cared not for the transgression that had gendered it. So they came to the prophet with their question.

"And it came to pass in the fourth year of King Darius, that the word of the Lord came unto Zechariah in the fourth day of the ninth month, even in Chisleu; when they had sent unto the house of God Sherezer and Regem-melech, and their men, to pray before the Lord, and to speak unto the priests which were in the house of the Lord of Hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?" Zech. 7:1-3.

The Lord answers them plainly and frankly. He had not commanded this fast. It was a time of their own devising and had been mixed with much hypocrisy.

"Then came the word of the Lord of Hosts unto me, saying, Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto Me, even to Me? And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves? Should ye not hear the words which the Lord hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the south and the plain?" Zech. 7:4-7.

In other words, the captivity had come because of transgression of the Word which God in times past had sent. It would be better to turn back in obedience to that old transgressed Word, rather than establish an outward ceremony which in no wise could compensate for their transgression. The reason for that captivity is plain enough. Being sad merely, or keeping a fast, does not go deep enough. Nothing short of complete change of heart and life will do.

A Deeper Reform Needed

"And the word of the Lord came unto Zechariah, saying, Thus speaketh the Lord of Hosts, saying, Execute true judgment, and show mercy and compassions every man to his brother: and oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart. But they refused to harken, and pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of Hosts hath sent in His Spirit by the former prophets: therefore came a great wrath from the Lord of Hosts. Therefore it is come to pass, that as He cried, and they would not hear; so they cried, and I would not hear, saith the Lord of Hosts: but I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate." Zech. 7:8-14.

For this had come all their trouble, the long years of affliction and captivity. Keeping a fast would be no return for the conditions that had brought this ruin upon them.

But the Lord now gives them a great message of hope. Zech. 8:1-8. The Lord had returned to Zion, and once more would dwell in the midst of Jerusalem. As deep as had been their affliction, so high should be their blessing.

"And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong. For thus saith the Lord of Hosts; As I thought to punish you, when your fathers provoked Me to wrath, saith the Lord of Hosts, and I repented not: so again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not." Zech. 8:13-15.

But the question of the fast-days had not yet been directly answered. Shall they still observe these days of their own devising, or shall they not?

"And the word of the Lord of Hosts came unto me, saying, Thus saith the Lord of Hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace." Zech. 8:18, 19.

Yes, they may now keep these days in commemoration of the captivity, but there is to be this grand significance in them, that God has turned that captivity. The days are to be days of joy and gladness and cheerful feasts, and with them is to go an abiding love of truth and peace.