Exegetical and Hermeneutical Commentary of Zechariah 14:7
But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, [that] at evening time it shall be light.
7. one day ] i.e. an unique day, unlike any other: prorsus singularis. Maurer. Comp. Eze 7:5, and for the idea Jer 30:7.
shall be known to the Lord ] Rather, is known, R. V. Comp. Mar 13:32. “Quo temporis momento ingruet soli Deo est notum.” Maurer.
not day nor night ] Neither wholly day nor wholly night, but a chequered mixture of both. The new creation shall be ushered in, as the first was, by a day of lurid gloom and “darkness visible,” which shall not, however, deepen into night, but brighten at its close into the everlasting dawn. “At evening time there shall be light.”
Fuente: The Cambridge Bible for Schools and Colleges
And it shall be one day: it shall be known unto the Lord: not day, and not night; and at the eventide it shall be light – One special day; one, unlike all beside; known unto God, and to Him alone. For God alone knows the day of the consummation of all things, as He saith, Of that day and that hour knoweth no one, neither the angels in Heaven, nor the Son, (so as to reveal it) but the Father only Mar 13:32. Neither wholly day, because overclouded with darkness; nor wholly night, for the streaks of light burst through the darkness chequered of both; but in eventide, when all seems ready to sink into the thickest night, there shall be light. Divine light always breaks in, when all seems darkness; but then the chequered condition of our mortality comes to an end, then comes the morning, which has no evening; the light which has no setting; perpetual light, brightness infinite; when the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold Isa 30:26; and the glory of God doth lighten Rev 21:23 the eternal city, and the Lamb is the light thereof; and in Thy light we shall see light Psa 36:9. Christ shall be to us eternal light, a long perpetual day.
Fuente: Albert Barnes’ Notes on the Bible
Zec 14:7
At evening time it shall be light
Aged peoples service
Natures sunset is beautiful, so beautiful that every painter strives in vain to catch it and give it permanence on his canvas.
But the sunset of life transcends it; as the reality always transcends the type, as the spiritual always transcends the material, as the heavenly always transcends the earthly. What is there more beautiful in itself, what more interesting to contemplate than snowy age sustained by a living faith, and moving on toward the end of lifes journey, calm, serene, cheerful, full of trust in God and the hope of heaven? But why picture a day of storms instead of a day of brightness and sunshine? Why a life of trials and sorrows and difficulties? Herein lies the chief beauty of the picture, the preciousness of the promise. Light is ever most glorious in contrast with darkness; peace most blessed by contrast with strife. A peaceful, trustful, calm old age in pleasing always. But best is the peace after strife, the trust after doubt, the rest after toil. Such an old age bespeaks completeness. It is the maturing of the human mind, the ripening of a Godlike character, the perfecting of an immortal soul. Those lines of strength and beauty, those tokens of ripened character, that quiet patience, that glowing faith and hope, that chastened joy–all have been imprinted upon the aged face by the hand of experience the most painful. Sanctified sorrow is an indispensable element of heavenly joy. Spiritual strength and maturity cannot be attained except through difficulties overcome by the grace of God. Without strife there can be no conquest, no triumph. The promise of light at evening time from its very nature implies something of storm during the day. But is there light? No; not always. Sometimes the promise seems to fail. Not every troubled and toil-worn life ends in peace and hope. Too often advancing years only bring increased darkness. Disappointment deepens into a perpetual bitterness of spirit. Old age is marked by peevishness, complaining, and discontent. It need not be so with any life. The promise is to all a Divine promise. Whence shall this light come? From the shining of the sun upon the clouds. And from the shining of Gods love upon our trials. It is the brightness of His love that transfigures life, and fills its closing years with light and promise. The glory of the evening light comes, not from the removal of all clouds of evil, but from their transformation. Apart from difficulty and trial, we could never know the infinitude of Gods love and power. So may it be with every soul that claims this promise; the darkness of the morning, and the storm of the noontide shall but enhance the glory of the evening light. If to any of you the evening time still seems dark and gloomy, let in this light unto your soul; let it stream through your life, and it will brighten and transform everything with the likeness of its own glory. (George H. Hubbard.)
The light of evening
Evening is the time for stillness, and low, quiet tones, and communion with things and persons far away. So deep is the peace, so sweet the refreshment of that hour to one who, having done his work as a true man, may rest with a good conscience. Enlarge the range of view. Such as is the evening hour after a day of honest toil, such ought to be the latter years in every good mans life. As comes the evening to each mortal day, so comes an evening, at last, to all our days together; and with it the evening light, better far than the growing brilliancy of the early hours, or the set glare of the noonday sun. When the day of life has been a good and useful day, not idly spent or wasted, but passed in the fear of God, in piety and honesty, and in the performance of duty, then must its ending be calm and still.
1. In what does the light of the evening hour consist? In the evening of life comes the final and distinct realisation of the little value of this world. A true man outgrows, step by step, what he was; at last, if he live long enough, he outgrows the world.
2. To pass from this life to that in front, will be to go from ignorance and imperfection unto a wider knowledge and a deeper wisdom. The evening brings the time when the servant of God shall see and know many of the secrets of the universe, and read through and through what had long been dark mysteries to him. How many things there are which we do not understand!
3. It must bring great peace at last, to look back upon the life, and consider its moral and its lesson. One thing comes clearer and clearer out; the steady, never failing presence and providence of God.
4. Many have feared lest they might, somehow, lose their faith. That is the darkest of all spectres to a Christian. How blessed then to know at last that, whatever mistakes are made, whatever sins are committed, we are saved from that gravest error, that heaviest and most hopeless sin, the denial of the Catholic faith. (Morgan Dix.)
Light at evening time
There are different evening times that happen to the Church and to Gods people, and as a rule we may rest quite certain that at evening time there shall be light. God very frequently acts in grace in such a manner that we can find a parallel in nature. The works of creation are very frequently the mirror of the works of grace. But sometimes God oversteps nature. In nature, after evening time, there cometh night. But God is pleased to send to His people times when the eye of reason expects to see no more day, but fears that the glorious landscape of Gods mercies will be shrouded in the darkness of His forgetfulness. But, instead, God overleapeth nature, and declares that at evening time, instead of darkness, there shall be light. Illustrate–
1. From the history of the Church at large. Especially the time of the Reformation.
2. This rule holds equally good in the little as well as in the great. We know that in nature the very same law that rules the atom, governs also the starry orbs. It is even so with the laws of grace. At evening time it shall be light to every individual. There are our bright days in temporal matters. After them we have had our sunsets. Times of trouble, but they passed into times of deliverance. If God prolong, thy sorrow, He shall multiply thy patience.
3. From the spiritual sorrows of Gods own people. Gods children have two kinds of trials, trials temporal and trials spiritual. Illustrate from the scene of Bunyans pilgrim meeting Apollyon.
4. To the sinner when coming to Christ this also is a truth.
5. We shall all get into the evening time of life. In a few more years the sere and yellow leaf will be the fit companion of every man and every woman. Is there anything melancholy in that? Did you ever notice how venerable grandsires when they write a letter fill it full of intelligence concerning their children? The grey-headed man thinks of his children and forgets all besides. If he has served God, he has another light to cheer him. He has the light of the remembrance of what good God has enabled him to do. (C. H. Spurgeon.)
Light at evening
It is when the day is drawing to its close that most men have their hour of leisure. We know, most of us, how nature looks at evening, better than we know how she seems in the busier hours of the day. In our evening leisure we have many a time had the opportunity of marking the suns gradual withdrawal, the shadows as they darkened upon the landscape, the mist stealing upward from the river, and its murmur deepening upon the ear, the leaves so motionless, the silent fields, the universal hush, and quiet. The one thing that makes evening is the gradual withdrawal of the light. It is the lessening light that makes the evening time. At the evening time there shall be light, that is, light shall come at a period when it is not natural, when in the common course of things it is not looked for. It would be no surprise that light should come at noonday. If when the twilight shadows were falling deeper and deeper, with a sudden burst the noonday light were to spread around,–that would be a surprise. To state the promise in the form of a general principle, great and signal blessing shall come just when it is least expected. This special light is promised at the end of a day which should be somewhat overcast and dreary; not one of unmingled serenity, nor yet of unrelieved gloominess. At the evening time there should be an end of the subdued twilight. Then there should be light at last. When the Christians little day has drawn to its close; when the Christians earthly sun has set, then there should be to him the beginning of a day whose sun shall never go down, and whose brightness shall be lessened by no intrusion of the dark.
1. In Gods dealings with His children, it very often happens that signal blessing and deliverance come just when they are needed most, but expected least. Show the prevalence of this law in the Almightys treatment of believers individually. How often the case has proved so as regards the collective Church. The least acquaintance with the history of the world will bring before us a host of instances in which the oppressed and persecuted, sometimes the cold and apathetic Church of God found better days dawn when they were least looked for, and so found the fulfilment of the promise, that at evening time there should be light. The humble Christians life is the best sermon upon this text, and his own memory the best preacher. Illustrate by times of conversion and renewal; seasons of great trial–losses, disappointments, bereavements. Or the time of death–as the evening advances, as the hours go on in which the light that had lasted through the day might naturally grow less, how often it is that that unwearied light does but beam brighter and clearer! It is not indeed always so. Such a thing has been known as a true Christian dying in absolute despair, but in such a case disease is unusual and the mind unhinged. Perhaps with many Christians the death is as the life was: the evening is what the day was, not clear nor dark. Is then the text not true? No, far from that. The light does come; and it comes at evening: but evening is the close of day; and the light may perhaps not beam forth until day has entirely closed. Not upon this side time may the blessed promise find its fulfilment. At evening time there shall be light, if not in this world, then in a better. (A. K. H. Boyd, D. D.)
Lux e Tenebris
This old promise has received a thousand fulfilments, is receiving fulfilments every day, and will to the end of time. Nations that have fallen under the shadows of evening have often realised this truth. When the foot of the conqueror was about stamping on their heart, and the night of despair was settling on them, deliverance has come, light has broken on the darkness. Churches that have passed into twilight, and about sinking into the night of extinction, have in unnumbered instances experienced the truth of the promise. The world at large had a grand fulfilment of it in the advent of Christ. Evening had settled on the pagan and Jewish world, the lights of the old philosophies and religions were all but quenched, when the Divine Logos rose like a sun into the heavens. But we may mention a few instances in individual life where fulfilments of the promise are abundant.
I. In the process of repentance. In passing through repentance, through the regions of a godly sorrow for sin, what darkness gathers around the soul. All the stars of hope, and the lights of self-righteousness are extinguished, and sometimes deep and horrible is the darkness that overcasts the heart. But then comes the light, Christ appears, thy sins are all forgiven.
II. In the events of life. How often the good man in passing through the world is brought into darkness purposes broken, plans frustrated, hopes blasted, and he knows not whither to look. Just when it is not only evening with him, but almost midnight, light breaks forth, his heart is cheered, his path is made clear, and his energies are renerved.
III. In the article of dissolution. Death is felt to be an evening with man. The valley of the shadow. Most look forward to it as a terrible night; but the Christly, when the evening has come and the shadows have fallen densely all around, have found the breaking of the night. It was so with Dr. Johnson, who through life, it would seem, looked forward to the last hour with horror and alarm; but when the evening came, light came, joy seized his withered veins, and one bright gleam shone all around his heart. All men wish to die in the light. Goethe cried out in dying, More light, more light; and all will have it the centre of whose soul is the light of the world. (Homilist.)
Light at eventide
What is true of the Church is true also of its individual members. In reference to the dark days which now and then fall to the believers lot in his earthly pilgrimage, the text suggests–
1. That the day of severe affliction shall be followed by an eventide of calm and renewed confidence in his Father-God. In our day of trial we are too prone to centre all our thoughts in the scene immediately around us, and forget that our greatest affliction may be the harbinger of the greatest blessing.
2. That the day of temptation shall be followed by an eventide of triumph and repose.
3. That the day of providential bereavement shall be followed by an eventide of submission. At such times how hard it is to say Thy will be done!
4. That the believer generally realises the fulfilment of this promise in the evening of life. (William Hurd.)
Light at sundown
While night, in all languages, is the symbol for gloom and suffering, it is often really cheerful, bright, and impressive. As the natural evening is often luminous, so it shall be light in the evening–
1. Of our Christian sorrows. The night-blooming assurances of Christs sympathy fill all the atmosphere with heaven.
2. In the time of old age. It is a grand thing to be young. Mid life and old age will be denied to many of us, but youth–we all know what that is. But youth will not always last. Blessed old age, if you let it come naturally, and if it be found in the way of righteousness.
3. In the latter days of the Church. It is early yet in the history of everything good. Civilisation and Christianity are just getting out of the cradle.
4. At the end of the Christians life. Life is a short winters day. Baptism and burial are near together. But thanks be to God, who giveth us the victory. At evening time it shall be light. (T. De Witt Talmage, D. D.)
Evensong
So saith the sailor, when tossed about on a rocky coast, and dark clouds cover the heavens from his view, and the lights of the shore are shrouded in mist. So saith the star-gazer, when a strange comet visits the heavens, exciting the fears of the ignorant, and evoking the wonder of the wise. So saith the man of business, as in the dim and dingy city office he pores over doubtful debts, or ponders upon bad bargains, sensitive stocks, dull markets, baffled speculations. We ought ever to keep a sharp lookout for stars of promise, as we sail over the ocean of chance and change to the undiscovered continent of certainty. Let us, by the joint light of revelation and experience, consider heavens cheering rays for earths darksome seasons. The promise of the text applies to every stage of Christian experience.
1. At the evening time of retrospect it shall be light. The Christian often looks back in his pilgrimage to the land whence he has come, not with feelings of regret at the step he has taken, but of thanksgiving that God has led him from the regions of death to the realms of life. These meditations on the past are sometimes disturbed by distressing doubts. But at evening time it shall be light.
2. At evening time of conviction it shall be light. Conviction is the wrestling of fact with feeling. We do not always feel equally convinced of our acceptance with God. But God has promised, if you wait patiently on Him, to renew the strength of your languishing convictions.
3. At evening time of anticipation it shall be light. The Christians home is not below, but above. The future is at best a land of shadows, the symbol of the uncertain and unreal. When the darkness grows deepest, the light begins to glow. The application of this balm of Gilead rests with each of you. (G. Victor Macdona.)
At evening time it shall be light
1. The primary application of these words. The chapter is eminently prophetic. It refers to Israel as a people, to Canaan as their land, Jerusalem as their capital, and our Lord Himself as their King. I believe in the literal restoration of Israel to their own land.
2. The figurative meaning we may attach to these words. The words evening and light are expressive of two states: they are opposite terms, meaning opposite things. Evening, or darkness, is figurative for woe or sorrow, while light stands for joy, prosperity. At the time when things seem to have come to their worst, then prosperity begins to dawn, and the dismal past be succeeded by a bright and happy future. This is exemplified politically and religiously in secular and sacred history. Illustrate from experience of Israel in Egypt. From the condition of England in the time of King John. That was the darkest moment of English history. The darkness of sin brought forth the light of redeeming love. Sin gave cause for a Saviour. When the Saviour came, did the brightness immediately shine forth? No. Again sin darkened the worlds light. The Saviours love only excited the sinners hatred, and He who loved the sinner was murdered by those whom He loved. But resurrection morn dispelled the darkness of crucifixion night. Learn that it is our duty to cheerfully expect the future to be happier than the present. (Campbell Fair.)
A surprising glory
The prophet refers to spiritual, not natural light; and his prophecy is, that in the experience of the believer in Christ, when, in the natural course of things he may expect spiritual darkness, behold light!
1. A long and fearful sickness overtakes the child of God. A fearful darkness gathers in his sick chamber. Wife and children are dependent upon him. As weeks and months painfully wear away the gloom deepens. Sun, moon and stars, one by one go out. When, in the course of nature, he faces death, suddenly the clouds disperse and the chastened soul rejoices in a light of peace and joy full of heaven, and goes forth, as it were, redeemed from the grave.
2. It is true of the whole discipline of life. The reference is to the end; at evening, etc. A long and weary pilgrimage may have to be taken; a severe and oft-repeated series of sorrows, losses, disappointments, first be endured. The light does not flash on him at the beginning; submission does not come with the first use of the rod. No; he must go through the scene–endure to the end. And, if he endure, just when the darkness seems to be settling down upon him, and the last ray of joy and hope seems about to be quenched, at the evening time it becomes light!
3. Millions of deathbeds bear glorious testimony to this truth. Instead of a great darkness, celestial radiance! Instead of dismay, a peace unspeakable! (Homiletic Review.)
Glorious endings
The sacred writers are always true to nature. They never contradict natural facts.
I. The ambiguousness of prophecy. Many of the prophecies have been literally fulfilled. But there is not a fulfilled prophecy on record which, prior to its accomplishment, was not more or less dark, obscure, or enigmatical in its meaning. What idea could the guilty pair in Eden form of their promised deliverer from sin and guilt? From the nature of prophecy it could have been but a sort of twilight knowledge of the Christ which ancient believers derived from it. The entire Old Testament dispensation was a day, known it is true to the Lord, but to His people it was not day nor night. But as with all other days of nature, providence, or grace, that also had an end. The clouds that had covered the horizon of the moral world for long centuries broke at last. The evening of the Old Testament day, which witnessed the coming of the Son of God, was the brightest period of time that the world had seen since the fall of man! Turn to unfulfilled prophecy. How will it be realised; and when? The twentieth chapter of the Apocalypse has given occasion to hundreds of conjectures and theories of the millennium. But the Gospel dispensation, in regard to unfulfilled prophecy, is neither clear nor dark,–it is not day nor night. But at evening time it shall be light. Presently all will be clear, and the Divine idea and purpose will be fully revealed.
II. Gods general administration of human affairs. It is often unintelligible. The government of an empire is too intricate to be understood by any but the emperor himself. We are confused and perplexed when we attempt to trace out and explain Gods government of the world from its beginning to the present day. We do not know often what He intends or means in His dealings with our race. The light is neither clear nor dark,–the light of providence. But the revolution of years is silently bringing nearer and nearer the evening time of the moral world. Then there will be adjustment of contrary things. Then we may well be patient, and trust in God. (W. H. Luckenbach.)
Light at evening tide
In recalling the incidents of his last years ministry at Walton, Mr. Pennefather often spoke of the fact that during that time he had been called to attend the dying beds of thirty of the most attached members of his flock, all in blessed hope of a joyful resurrection. Do you call it a dark valley? said one aged believer; it is a very sweet valley to me! All praise! all praise! It is one thing to speak of Jesus, said a dying woman, but it is another thing to have Him in full view.
Light at evening time
It is said that Mirabeau cried out frantically for music to soothe his last moments; that Hobbes, the deist, said as he gasped his last breath, I am taking a fearful leap into the dark; that Cardinal Beaufort said, What! is there no bribing death? Men with the Christian light have met death in another way. When Melanchthon was asked if there was anything he desired, he said, No, Luther, nothing but heaven. Dr. John Owen said at last, I am going to Him whom my soul loveth, or rather, who has loved me with an everlasting love. John Brown of Haddington could say, I am weak, but it is delightful to feel ones self in the everlasting arms. George Washington could say, It is all well. Walter Scott, as he sank in the slumber of death, Now I shall be myself again. Beethoven, as he could almost catch the melody of the mystic world, Now I shall hear. Wesley could cheerily meet death with the words, The best of all is God is with us. Locke, the Christian philosopher, exclaimed at dying, Oh, the depth of the riches of the goodness and knowledge of God! Stephen said, Lord Jesus, receive my spirit. Paul, having a desire to depart; and, to die is gain. (F. Hastings.)
The sunset glow
In the thought and in the speech of the world night is made the symbol of the dark experiences of human life. It is common to speak of the day of prosperity and of the night of adversity. Both of these symbols are frequently used in the Bible, the day standing for the bright experiences and the night standing for the dark experiences of life. But the Bible studs the night of darkness with stars of hope and suns of promise. At evening time it shall be light. That is grace overstepping and going beyond Nature. Natures evening time is darkness. When the evening time comes in the experiences of Gods people, and they fear that there shall be no more day, then God steps in, introduces a principle beyond Nature, and declares, It shall come to pass that at evening time it shall be light.
1. This is a promise for the evening time of the world. The morning of the world was a bright and glorious sunrise. In the beginning God said, Let there be light, and there was light. And when He had finished His wide and wise creation, God saw that it was good. But soon the dark cloud of mans sin overspread the earth. Light was shut out. Darkness reigned. Out of that darkness the world has been gradually emerging, until, through all the tears and tyrannies of the centuries, it has come into the noonday splendour of the Christian civilisation of our century. And it is distinctly Christian. It was the historian Froude who said: All that we call modern civilisation, in a sense which deserves that name, is the visible expression of the transfiguring power of the Gospel. Our highest literature is swayed by the purest influences of Christianity. The scientific spirit of research and investigation, so conspicuous a fact and so important a factor in our modern life, owes its stimulation to the encouragement of Christianity. Christianity has created the laboratory as well as the library. Christianity is the parent of education. It has founded schools, established colleges, endowed seminaries. To benighted lands and to blighted homes Christianity has sent the teacher with the preacher. Our civic liberties and our social order are based upon Christianity. Burn the Bible, proclaim there is no God, write over your cemetery gates Death is an eternal sleep, and there is no power in all this land that will stay the ravages of that beetle-browed hag–infidelitys twin sister in every age and in every land–Anarchism. I know that there are historians of discontent and prophets of calamity who cannot enjoy the splendour of the worlds midday, and who are ever telling us that the former times were better than these. They discount all inventions and all advancement by claiming that the morality of the present, if as strong, is no stronger than the morality of the past. They are right in holding that all advancements go for naught if the people are not better than they were. The test of the worlds advancement and strength is not that the grandson rides today in the Pullman ear, while the grandfather rode yesterday in the stage coach. The test is, Is the grandson a better man than the grandfather was? This world has not seen a brighter era since the gates of Eden were closed upon man than the last days of the nineteenth century. And the twentieth century will be better. Christ Jesus is to reign in this world. He has not yet ascended His throne. He is now on His Fathers throne. When He went into Heaven He sat down at His Fathers right hand, henceforth expecting till His enemies be made His footstool. When His enemies shall be subdued, then, rising upon them as upon His footstool, He shall ascend His throne and reign. And it shall come to pass that in the evening time of the world it shall be light.
2. The promise pertains to the Church of God. The Church of God has had two organisations in the world–the theocratic organisation of the Old Testament dispensation, and the spiritual organisation of the New Testament dispensation. Through all the Old Testament we can trace a gradual unfolding of the Churchs life and power. This unfolding was not in a continuous advance. The whole history of the Old Testament Church shows a succession of onward marches, and then of quick retreats–progressing, retrograding, standing still for a while, then progressing once more, and again falling back. But in no instance did she fall back as far as she had been, and so her history was, on the whole, one of advance and growth. So with the Church of the New Testament dispensation. The Church was born on Pentecost–that was the sunrise of the Church, and it was glorious. From Pentecost the disciples went forth to tell the story of Him who had been crucified, who rose and ascended into heaven, and as the story spread the Church grew. Then came opposition and hatred and persecution, but the Church advanced through all until she entered the darkness of the Dark Ages. The heavens were shut, and a black cloud of superstition spread over the earth. Rome sat upon her ebon throne and stretched her rod of cruelty across the nations. It seemed as if the evening time of the Church had come. In that time every lamp of prophecy had ceased to shine He who thundered in the streets of Rome had been burned at the stake, Savonarola had received the martyrs crown at Florence, the black clouds of ignorance, superstition, and vice shut out the sunlight of Gods love from the world. It was evening time, but God said, In the evening time it shall be light. He kindled a beacon in the soul of a young monk in the monastery at Erfurt. As the monk mused the fire burned, and out from Erfurt went Martin Luther to proclaim Gods message; and Rome shook, the Vatican trembled, the gates of brass were opened, the rod of cruelty was sundered, Germany was delivered, and civil and religious liberty were secured to the world. There came a time in England when religion became a formality, and when all good men trembled for the Church and longed for the mighty Puritans, who would crush the giant forces of evil beneath their onward progress. It was evening time, and God had said, It shall come to pass that at evening time it shall be light. Four young Oxford students–William Morgan, Robert Kentham, Charles and John Wesley–met for prayer and Bible study. They were called by their fellow students Bible Moths, the Holy Club, and Methodists, because they were so methodical in all studies and their work. One resistance after another the Church has overcome; at times pressed back, but ever pushing onward, multiplying her victories and extending her dominions. No more hospitals, for there are no more sick; no more asylums, for there are no orphans; no more prisons, for there are no criminals; no more almshouses, for there are no poor; no more tears, for there is no sorrow. The long dirge of the earths lamentations has come to an end in the triumphal march of the blessed redeemed Church; the New Jerusalem is with men, her children are gathered home, and across that city of a redeemed humanity earths grandest outburst of hope and welcome breaks antiphonal from wall to jasper wall. The sunset glow; the evening time of the Church, and at evening time it shall be light.
3. This promise is for all human experience. The great promises of God, which apply to the whole kingdom of the redeemed, may be appropriated by each individual member of that kingdom. In Nature the laws which control the great forces direct the minute elements. The law that rules the grain of sand on the seashore governs the planets in their course. It is so in the realm of grace. At evening time it shall be light to the Church; at evening time it shall be light to every individual believer. In the matter of the experience of the believer in Christian service it is true that in the evening time it shall be light. The majority of the men who have lived and laboured to make this world better have received the scorn and obloquy of the world. John Wesley was howled down by the mob to whom he preached; they threw bricks at him, they spat upon him, but where is there a more honoured name today? Light at evening time. Wendell Phillips was scorned and spurned for his advocacy of the slave. Boston would not hear him, but in less than a generation afterward Boston built a monument to his honour, and men who would not defile their lips with his name taught their children the pathway, to his tomb. At evening time, it shall be light.
4. The promise brings its helpful message to every believer in his season of adversity and trouble. Very few people in this world escape the time of adversity. The bright, sunshiny day of prosperity is pretty certain to have a nightfall. It was good that I have been afflicted, cries David. The Lord gave and the Lord hath taken away, exclaims Job. Sorrowful, yet always rejoicing, says Paul. And God shall wipe away all tears from their eyes, exclaims John in apocalyptic vision. At evening time it shall be light. Ten thousand saints of God have found it so in the evening time.
5. The text has a message for old age. Sometimes men look forward to it with trembling. It is a mistaken notion that youth is the time of gladness and old age the time of sadness. Americas beloved artist, Horatio Greenough, a few days before his death, said: I have found life to be a very cheerful thing, and not the dark and bitter thing with which my early days were clouded. At evening time it was light. At eighty years of age Albert Barnes stood in the pulpit of the First Presbyterian Church in Philadelphia, and said: The world is so attractive to me that I am very sorry I shall have to leave it so soon. Dr. Guthrie, past eighty, said: You must not think, that I am old because my hair is white; I never was so young as I am now. At evening time it was light. New lights shall burn when the old lights are quenched; new candles shall be lit when the lamps of life are dim. At the evening time of his life the Christian has many lights that he did not have before. There is the bright light of experience; the pleasing light of sweet memories; the cheering light of service done for God and humanity. The scientist tells us that no physical force is ever wasted. We whisper into the telephone, and the vibration, though it be less than one one-hundred-thousandth part of an inch, affects a diaphragm a thousand miles away, and our exact voice is heard by the listening ear in Chicago. So they tell us that the light from the farthest fixed star has been travelling steadily undiminished for more than a million years to greet our upturned eye tonight, and to reassure us that the hand that made it is Divine. If it be true of physical forces, how much more is it true of moral and spiritual forces, that they are never lost! What a halo of glory this casts about the old age of a man, out from whose life have poured forth the streams of holy and sacred influences! At evening time it shall be light. John Bunyan was right when he located Christian old age in the land of Beulah, in full sight of the ripe fruitage and the ravishing, prospects of the Celestial City. The infirmities of old age are only the land birds lighting on the sails, telling the weary mariner that he is nearing the haven. And it shall come to pass that at evening time it shall be light.
6. This promise is for the time of the death of the believer. It is a dark passage through which you are passing now, said a young man as he sat beside his dying mother. And her whole countenance lighted up as she said: Oh no, my son; there is too bright a light at the other end to have it dark, and she passed out, and up, and into the palm and to the crown and to the throne. At the evening time it was light. Paul drew near the end, and he said: The time for the weighing of the anchor has come. I have fought a good fight; I have finished my course; I have kept the faith; henceforth there is laid up for me a crown of righteousness which the Lord, the righteous Judge, shall give me at that day. Take the promise with you into the future. Remember that if sorrow camps with you overnight, joy cometh in the morning. (J. F. Carson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. At evening time it shall be light.] At the close of this awful visitation, there shall be light. The light of the glorious Gospel shall go forth from Jerusalem; and next, from the Roman empire to every part of the earth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It shall be one day; one continued day, no setting of the sun to make it quite night; God will always act in order to the full salvation of his spiritual Jerusalem.
Known unto the Lord; the Lord knows when it shall begin, how long last, and how and when it shall (not as other days, end in a night, but) end in glorious light; till then it is enough for us that our God knows this day that is mixed of trouble and of peace.
At evening time, when other days end,
it shall be light; this shall be all light and glory, Isa 58:8; Psa 97:11.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. one daya day altogetherunique, different from all others [MAURER].Compare “one,” that is, unique (Son 6:9;Jer 30:7). Not as HENDERSONexplains, “One continuous day, without night” (Rev 22:5;Rev 21:25); the millennial period(Re 20:3-7).
known to . . . LordThistruth restrains man’s curiosity and teaches us to wait the Lord’s owntime (Mt 24:36).
not day, nor nightansweringto “not . . . clear nor . . . dark” (Zec14:6); not altogether daylight, yet not the darkness of night.
at evening . . . shall belightTowards the close of this twilight-like time of calamity,”light” shall spring up (Psa 97:11;Psa 112:4; Isa 30:26;Isa 60:19; Isa 60:20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But it shall be one day,…. A very singular, remarkable, and uncommon one; and it will be but one day; things will not continue long in such a position:
which shall be known to the Lord; all times and seasons are known unto the Lord, but this will come under his special notice and observation, and be under the direction of his special providence; it will only be taken notice of by him, and not by others; scarce any will observe it, or know what God is doing in it, or about to do:
not day, nor night; not clear and full day, as at noon; nor yet quite night or dark, as at midnight; [See comments on Zec 14:6]:
but it shall come to pass, [that] at evening time it shall be light; after this day is over, which is neither clear nor dark, there will be an evening time; things will be worse with us than they are; the sun will be set; Christ will be withdrawn in the ministry of the word; his witnesses will be slain and silenced; great coldness and lukewarmness will seize upon professors; great darkness of error will spread itself everywhere; great sleepiness and security will fall upon all the virgins, and there will be great distress of nations; and, when it will be feared and expected that greater darkness and distress still are coming on, “light” will break forth; deliverance and salvation from Popish darkness and tyranny will be wrought; the light of the Gospel will break forth, and spread itself everywhere; the light of joy and gladness will arise to all the saints, and it will be a time of great spiritual peace, prosperity, and happiness. Vitringa on Isa 60:20, interprets it there shall be no vicissitude, or succession of day and night, but all day; at evening it shall be light; no calamity nor sorrow; Christ the light, and sun of righteousness, will break out in a glorious and spiritual manner.
Fuente: John Gill’s Exposition of the Entire Bible
Then he says, that this day is known to Jehovah, in order that the faithful night depend on his good pleasure, and not too anxiously enquire about an event hidden from them and the whole world. The day then is known, says Zechariah, only to God, though he speaks of things well known, and which the Jews had at length to know by experience. But his object must be regarded, for his purpose was to restrain the godly, that they might not unnecessarily torment themselves, for we are wont to be too curious to know things: when God’s design is to calm us, and to make us rely on his providence, then many thoughts come across our minds, and toss us here and there, and thus we torment ourselves with anxiety. As then it is disease is innate in human nature, the Prophet supplies a seasonable remedy, — that the faithful are to allow themselves to be ruled by God, and to follow the example of their father Abraham, “The Lord will provide:” when he was in extremity and no escape was open he committed himself to God’s providence. So also Zechariah says, that it would be entirely dependent on the will of God alone, now to cover the heavens with darkness, and then to restore the sun, and also to blend darkness with light; and nothing is better for men than to check themselves, and not to enquire more than what is right, nor take away anything from God’s power, for whenever men murmur against God’s judgments, it is the same thing as though they wished to penetrate into heaven, and concede nothing to him except what they themselves think right. Then, in order to check this presumption, the Prophet says, that this day is known to Jehovah, so that the faithful might patiently wait until the ripened end should come, for our curiosity drives us here and there, so that we always wish to be certain about the end, “How long is this to endure?” and thus we complain against God; but when we are not able to subordinate our minds to his will, then we break forth as it were into a furious temper.
We hence see how useful a doctrine this clause contains, where the Prophet sets God as the judge and the arbitrator of all events, so that he afflicts the Church as long as it pleases him, sets bounds to adversities, and regulates all things as it seemeth good to him; and he also covers the heavens with thick clouds, and takes away the sight of the sun. All this then is what the Prophet would have us to know is in God’s power, and directed by his counsel. It now follows-
Fuente: Calvin’s Complete Commentary
(7) One day.i.e., an extraordinary, unique day. (Comp. Eze. 7:5.) An evil, an only (literally, one) evil, behold, is come. (Also Jer. 30:7.)
Not day, nor night.But a kind of murky gloom, such as accompanies a sand-storm in the deserts of the East.
It shall be.Better, there shall be. As the darkest hour precedes the dawn, so the climax of mans direst need is the precursor of the day-spring of Gods saving power. And so now, when at evening time they shall be expecting the gross darkness of night to set in, suddenly they shall be flooded with the light of Gods salvation. This second half of Zec. 14:7 is to Zec. 14:6-7 (a) what Zec. 14:3 is to Zec. 14:1-2. In each case the brightness of the Theophany dispels the darkness of despair.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Zec 14:7. One day An extraordinary, or very singular day.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1262
THE CONVERSION OF THE JEWSOUR ENCOURAGEMENT TO PROMOTE IT
Zec 14:7. It shall come to pass, that at evening time it shall be light.
IN the writings of the prophets, there are, as might be expected, many things difficult to be understood. Yet, even when a passage, in respect of its full import, is involved in the deepest obscurity, there may be some things perfectly clear, and capable of an easy application, for the elucidating of points that are of great importance. The prophecy before us is of this kind. It is generally understood as referring, in the first instance, to the destruction of Jerusalem by the Roman armies: it then, after some circumstances, which the events alone, when they shall have occurred, will enable us satisfactorily to explain, leads us forward to the period fixed in the Divine counsels for the conversion of the Jews to the faith of Christ; when the Lord shall be king over all the earth, and when there shall be one Lord, and his name one [Note: ver. 9.]. The manner in which that day shall be introduced is particularly specified in the words immediately preceding my text: It shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light. By this I understand, not, as some do, that there shall be one continued day, in which there will be no darkness at all; for it is not of the Millennium itself that the prophet is speaking, but of the time when the Millennium shall be introduced: and that will be a time neither perfectly clear, nor altogether dark; not entire day, nor entire night: but a time like the evening, when, though there is some light remaining, it seems gradually drawing towards extinction. When the Church is so circumstanced, that shall be the period for Gods appearance in behalf of his people: and when, according to general expectation, increasing darkness might rather be expected to ensue, then shall light arise in Gods Church, and his purposes respecting it be accomplished.
For the purpose of confirming this interpretation of the passage, I will first consider the text in reference to Gods general dispensations; and then, in reference to the period more especially described.
I.
Let us consider the text in reference to Gods general dispensations.
The more we examine the dealings of God with mankind, the more we shall see that he has, in all ages, permitted difficulties to arise, in order to make his people feel their dependence on him; and to display, eventually, in a more striking manner, his interposition in their behalf. In the 107th Psalm, this plan of the Divine government is illustrated in a great variety of particulars: Travellers wandering in a wilderness [Note: Psa 107:3-7.]; captives sitting bound in affliction and iron [Note: Psa 107:10-14.]; sick persons drawing near to the gates of death [Note: Psa 107:17-20.]; and mariners, in their tempest-tossed vessels, at their wits end [Note: Psa 107:23-30.]; all having been brought to the utmost extremity, are made to know, by happy experience, that there is a God who heareth prayer, and who is able to save, from every kind of danger, all those who call upon him [Note: Psa 107:23-30.].
Nor is this his mode of dealing only in relation to temporal matters; it obtains equally in reference to mens spiritual concerns. The parable of the Prodigal Son is not unfrequently realized amongst ourselves. How often have persons been left to run to the utmost excess of riot, till the very extremities of want and misery, to which they have reduced themselves, are made the occasions of suggesting to their minds that salutary reflection; In my Fathers house there is bread enough and to spare, whilst I am perishing with hunger: I will return unto my Father. And in this way they have found that mercy which their souls desired.
Nor is this process observed only at the first conversion of men to God. The saints are sometimes permitted, through the violence of temptation, to fall into the very depths of despondency. What can be conceived more distressing than the state of Asaphs mind, as depicted in the 77th Psalm? Will the Lord cast off for ever? and will he be favourable no more? is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? In this extremity God mercifully interposed, to shew him that these fears were altogether groundless: and then the desponding saint acknowledged, that this was his own infirmity [Note: Psa 77:7-10.]. Multitudes of others also, in every age of the Church, are enabled to bear the same testimony; and to say with David, I waited patiently for the Lord, and he inclined unto me, and heard my cry: he brought me up also out of an horrible pit, out of the miry clay; and set my feet upon a rock, and established my goings: and he hath put a new song in my mouth, even praise unto our God [Note: Psa 40:1-3.]. In truth, this is what may be well expected under all trials, whether of a temporal or spiritual nature: for, from the days of Abraham to this present hour, has that proverb been verified, In the mount the Lord shall be seen [Note: Gen 22:14].
We must not, however, suppose that these dispensations are limited to individuals: they may be seen with equal clearness in Gods dealings with the Church at large. Let us go back to those two redemptions which his people experienced from Egypt and from Babylon. In Egypt they were reduced to the lowest ebb of misery [Note: Jdg 10:16. with Act 7:34.], and had their afflictions for a time augmented by the very means used for their deliverance; so that they were in utter despair [Note: Exo 5:20-23.]: but then it was that God interposed with a mighty hand, and a stretched-out arm, to bring them out from their captivity. Yet there was not even then an end put to their troubles: on the contrary, their danger became speedily more imminent than ever. Though they went forth out of Egypt, they soon found themselves enclosed by mountains and morasses on either side of them; by the sea before them, and by the Egyptian army in their rear: now their fears rose as high as ever, and they regretted that they had come out of Egypt at all. They said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness [Note: Exo 14:11-12.]. Then did God open a way for them through the Red Sea; and complete their deliverance, by making a channel through the great deep a path to Israel, and a grave to Egypt.
The deliverance of Israel from Babylon, also, was scarcely more within the reach of reasonable expectation. It might possibly be hoped, that, after having kept them seventy years in a state of rigorous servitude, their Babylonish oppressors should relent, and suffer them to return to their own country. But who would have supposed, that the Persian conqueror of Babylon should confer on them so great a benefit? Yet was that very conquest the means of their deliverance; and Cyrus, as had been foretold three hundred years before, freely dismissed them to their own land, laden with the spoils which Nebuchadnezzar had taken from them. How surprising this event was to them, may be seen in a psalm composed on the occasion; When the Lord turned again the captivity of Zion, we were like them that dream [Note: Psa 126:1-3]. As Peter, when rescued from prison by an angel, could not believe the fact, but thought he saw a vision; so the people of Israel, when liberated by Cyrus, could scarcely believe that so great a mercy had been vouchsafed to them; so strange was it in itself, and so contrary to all human expectation.
But from the Jewish, let us turn our attention to the Christian Church; for in the establishment of that, also, we shall see the same truth illustrated with peculiar force. Behold the Founder of this Church riding triumphant into Jerusalem, amidst the acclamations and hosannahs of the multitude, and you will think the day of his reign had begun to dawn: but see him, in the space of four short days, apprehended, crucified, entombed, and his little band of followers scattered, without a ray of hope in their minds; and you will say, that all prospect of his reign has for ever vanished. Yet behold, within how short a space of time light rises up in obscurity, and the darkness becomes as the noon-day! On the third day he rises from the dead; and, after giving to his disciples many infallible proofs of his resurrection, he ascends to heaven, in the presence of no less than five hundred brethren; and then sends down the Holy Spirit to testify of him, and to confirm the word which his disciples should preach in his name. Here indeed it may be said, that at evening time it was light: and it is probable that at that period the prophecy before us received a partial accomplishment; for then did the living waters go out from Jerusalem, even those waters of salvation which have since, in a measure, flowed towards every quarter of the globe, and which in due season shall cover the earth as the waters cover the sea.
Thus we see how the text has already marked and characterized Gods general dispensations, as well towards his Church at large, as towards individuals in particular. And let not the time spent in this statement be grudged, as though it did not bear sufficiently on the main subject of our consideration: for when we have seen to what an extent the leading features of our text have been illustrated in the dispensations of God, whether general or particular, from the foundation of the world, we are more disposed to admit, that such a mode of procedure is likely to be adopted in the latter day, and consequently are better prepared to view the text,
II.
In reference to the period more especially described.
The declaration, that in that day the Lord shall be king over all the earth; and that there shall be one Lord, and his name One; clearly shews, that the period referred to has not yet arrived. From the very time when the prophecy was delivered, to the present hour, there have been lords and gods without number, worshipped by the different nations of the earth. But the time is coming, when the Gospel shall be preached to all nations, and all the kingdoms of the world become the kingdom of the Lord and his Christ: and to that time the text clearly refers. The whole concluding part of the chapter also, whether literally or spiritually interpreted, manifestly determines our views to that period.
We have then, in our text, an intimation of the time when we may expect this great work to commence: it will be a time when it is neither day nor night, but, as it were, the evening time, partaking in a measure of both.
The conversion of the Jews to the faith of Christ is an event which every one who believes the Scriptures looks forward to as certain. But the time for it is supposed to be yet far distant; and all attempts to promote it are deemed visionary and absurd. Persons will say, Look at the Jews: see in what a low degraded state they are; how deep and inveterate are their prejudices against the very name of Christ; how intrenched they are in their own forms and ceremonies; and how inaccessible to the Christian world: they will not suffer you to converse with them on the subject of Christianity: they will not read the books which you put into their hands. As for the Christian Scriptures, they will not look into them. Look at the efforts which have been made for their conversion; how vain and nugatory they have been. If some have professed to embrace the faith of Christ, it has only been for the purpose of advancing their temporal welfare: and they have no sooner gained their end, than they have proved themselves to be the most consummate hypocrites, and been an utter disgrace to the religion which they have professed to honour. What has the Society [Note: The London Society for Promoting Christianity among the Jews.], which has now existed a dozen years, effected in their behalf? There has been no want of zeal in them, or of liberality in the public; and what have they done, but waste the public money in unprofitable speculations? This is a clear proof, that the time for the conversion of that people is not come, and that there is no hope of effecting it by any human efforts.
I hope it will be allowed, that I have stated with sufficient force what is urged by those who deride the efforts of the Society: and though I must declare, that these objections are by no means true, to the extent that they are urged, yet I willingly admit that they are true in part. I acknowledge also, that the difficulty of the work is great; and that the efforts, which have been already made, have not succeeded so far as might have been wished, or so far as persons of a sanguine temperament, and unacquainted with the difficulty of the undertaking, were induced at first to expect: consequently, I acknowledge, that, in relation to this great work, there is abundant evidence that it is not day.
But, if it be not day, must it therefore be night? Does not my text speak of a time when it shall be neither day nor night? Allowing, then, that it is not day, I ask, Is it night? Let any candid person hear and judge.
Consider the state of the Christian world. For eighteen hundred years, if we except a partial effort or two made in their behalf, the Christian world have been altogether asleep, as it respects this object: but now they have begun to awake to a sense of their duty, and to the necessities of this outcast nation. Societies have been formed in different parts of Britain, for the express purpose of aiding the efforts of persons whose time and attention are mainly fixed on this object: and a work has been accomplished, a work which one would have supposed should have been executed many centuries ago, but which has never before been attempted for circulation amongst the Jewsthe translation of the New Testament into pure Biblical Hebrew. It is well known, that the Jews will not read the Christian Scriptures in the vernacular languages of the countries where they dwell; but it was hoped that they would read it in the language which they venerate as sacred; (and in this hope, as I shall shew presently, the Society has not been disappointed:) and thus have they opened a channel of communication with them, whereby all the most intelligent amongst them are rendered comparatively easy of access. Till this was effected, it was not to be wondered at that no great success attended the Societys labours; but now they may hope to exert themselves with more effect. It is well known, that the long extant and widely-diffused translation of the Hebrew Scriptures into Greek afforded great facilities for the spread of Christianity amongst the Gentiles; and it may well be hoped, that the translation of our Greek Scriptures into the Hebrew tongue will subserve, in no small degree, the reception of the Gospel amongst the Jewish nation. Add to this, the interest which many crowned heads in Europe have begun to take in the welfare of their Jewish subjects. It may be said, that this attention to them respects only their temporal advancement in the scale of society: still, it tends to remove that stumbling-block which has been so long laid in their way; and to diminish the odium with which they have ever regarded (yea, and too justly regarded) the Christian name. And if the generality of these monarchs have in view no higher object than that which is merely political, it is by no means so with one of them, at least; who, by providing an asylum for those who shall be persecuted for embracing Christianity, has rendered a most essential service to the Christian cause. Is this, then, I would ask, to be called night?
But consider, also, the state of the Jews themselves. We have sent forth a few missionaries amongst them, (others are now in a course of preparatory studies, in a seminary recently established for them,) and they have, in many instances, been most kindly received by the Jews; who, instead of rejecting the offer of the Hebrew Testament, as in the preceding objections is supposed, have most gladly and thankfully received it; and, indeed, have expressed the most ardent desire to obtain it. They have shown a great willingness, also, to be instructed in the knowledge of Christianity; and, to a very great extent, have they shaken off the yoke of Rabbinical tyranny and Talmudical superstition: so that, when we shall be able to send forth amongst them a larger number of well-instructed missionaries, there is every reason to hope that the light of Divine Truth will arise upon them, and the word of the Lord have free course, and be glorified among them.
Whilst, then, on the one hand, I readily acknowledge that it is not day, I think that any person of candour, who shall compare the present state of the Christian world towards them, and of the Jews themselves, with what it has been in past times, must admit that it is not night.
Is it then, neither day nor night? Methinks there is reason to hope that it is the very time fixed in the Divine counsels, even the evening time, wherein the prophet tells us there shall be light. Whether it be the full time for the calling in of the Jewish people generally, I presume not to determine; but that it is at least the proper time for our exertion, there can be, I think, no doubt. If a sign, whereby we may ascertain this fact, be demanded, I ask, What sign can any man reasonably require? He will not surely call for a gift of prophecy, or for a power of working miracles; but if, with the exception of these, he demand the same signs to mark the Messiahs advent to convert his Jewish brethren as were given to mark his advent in the flesh, I am not sure but that we may venture to put the matter upon that issue. For what were the principal signs which marked his advent in the flesh? There was a general expectation of him amongst the Jews themselves; there were some more particularly waiting for redemption in Jerusalem, and ready to welcome his arrival; and there were some actually converted to the faith of Christ by the ministry of John the Baptist. And is there not a general expectation amongst the Jews at this time, that the Messiah is near at hand? Yes; and in a degree that has not existed before. Nor will I say this on mere report: for a prophet of their own, writing expressly against the Society, to correct their too sanguine expectations, has undertaken to fix the time; and, after giving it as the opinion of one great and eminent Rabbi, that there were only twenty-nine years more to the coming of the Messiah, he gives a calculation of his own, and says, There are yet thirty-six years to the end of the jubilee of Israel; and before the end of these thirty-six years, Israel will be restored, and the Messiah will take possession of his empire [Note: Rabbi Crooll on the Restoration of Israel, pp. 48, 66.]. So that, according to these two Rabbins, the period now remaining at this time, (for that calculation was made eight years ago,) it is not more than twenty-one, or, at the utmost, twenty-eight years [Note: This Discourse was delivered before the University of Cambridge, 1820.]. As for the opinions, I lay no stress on the one or the other; but I adduce them, to shew that the Jews themselves, even those who are averse to the idea of his speedy advent, expect assuredly that their Messiah is, at no distant period, to appear.
That there are many, especially among the Christian world, ready to welcome the Messiahs arrival and to advance his kingdom, is sufficiently evident, both in Europe and America: and that some of the Jewish nation have been truly converted to God, is a fact to which we can appeal with perfect confidence. Some are at this time employed as missionaries to their brethren; some, of whose piety we can no more doubt than we doubt the piety of multitudes amongst ourselves: and the New Testament, distributed amongst the Jews, is doing its work silently, but effectually; being mighty through God to the pulling down of strong-holds, and casting down imaginations, and bringing into captivity every thought to the obedience of Christ. Whether they shall all continue steadfast unto the end, I pretend not to say; for, after the most eminent saints recorded in Scripture have fallen, I know no man under heaven respecting whom a continued steadfastness can be certainly and unerringly predicted: but this I say, that, if there be genuine piety depicted in any human composition whatever, it is depicted in the experience of some who are at this moment in connexion with our Society: so that, if we cannot boast of Pentecostal conversions, we have seen some, the first-fruits before the harvest, the drop before the shower.
If, then, there exist at this time signs similar to those which marked the Messiahs advent in the flesh, I think we have abundant evidence, that, whether the time for the national conversion of the Jews be come, or not, the time for our exertion is come; and we ought to go forth to the contest with them, seeing that our God is gone out before us [Note: Jdg 4:14. 2Sa 5:24.]. To prevent misapprehension, I repeat, that of the times and seasons which God has reserved in his own power, I presume not to speak: but of our duty I do speak, and that with confidence: and if the time for the light to arise be that of evening-time, when it is neither day nor night, then do I think, that at this hour we have all the encouragement to exert ourselves that we can reasonably desire.
But it is in vain to urge on men the performance of their duty, whilst so many objections lurk against it in their minds. Of the duty itself, I am well assured, nothing need be added to what I spoke in my former Discourse [Note: See Disc. on Jer 30:17.]. I hope and trust, that, on that subject, there is but one feeling amongst us all. But, as I then observed, we too readily listen to objections; and perhaps feel somewhat of a pleasure in embracing any thing which may serve as a plea for postponing at least, if not altogether neglecting, our duty. Hence, on the last occasion, I observed, that, in the present Discourse, I would address myself somewhat more fully to this part of my subject. And if, in doing this, I should trespass somewhat longer than usual on your time and patience, I trust that the importance of the subject will plead my excuse, and be kindly received by you as an apology.
To the first and most common objection, that the time is not come, I need add little to what I have already said. If only it be borne in mind, that I am not speaking of the complete in-gathering of the Jews, but only of our duty to seek their conversion, I may reply to the objector, When is the time not come? What period has there been, from the first establishment of Christianity to the present hour, when we were released from all obligation to fulfil this duty? And, if to this I add, that the present moment singularly accords with that which is described in my text, I conceive that the objection will be allowed by all to have no reasonable weight. If the fallacy of it was made apparent, when urged by the Jews for their delay in building the second temple [Note: Hag 1:2-4.], much more will it be found altogether vain, when urged by us as an excuse for our neglect to re-edify his spiritual temple amongst the Jews. Some, indeed, have been led to this idea by that passage of Scripture, Blindness in part is happened to Israel, till the fulness of the Gentiles be come in: from whence they conclude, that the great body of the Gentiles must first be brought into the fold of Christ; and that then the conversion of the Jews is to commence. But what, then, is the meaning of those words in the very same chapter, If the fall of them (the Jews) be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness? And again: If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead [Note: Rom 11:12; Rom 11:15; Rom 11:25.]? Here we see that it is the fulness of the Jews that is ordained to be as life from the dead to the whole Gentile world. That there is no real opposition between these two passages, we may be well assured. The question is, how to reconcile them? In order to this, I would observe, that, in my apprehension, the word fulness is not to be understood of a complete and universal change in either case, but only of the commencement of the two periods referred to. The commencement of a work amongst the Gentiles will introduce the in-gathering of the Jews: and in like manner, when once the Jews shall begin generally to be converted to the faith, they will be the means of awakening the great body of the Gentiles, and of bringing them also into the fold of Christ [Note: This interpretation makes the import of the word fulness the same in both passages; and, in the authors opinion, it is the most plain and simple.]. But, in many parts of the earth, the Gentiles, through the unprecedented dissemination of the word of God, and the multitude of missions established among them, are already beginning to experience the blessings of the Gospel; and therefore we may well conceive, that the period for the conversion of the Jews also is near at hand. And the man who most earnestly desires the salvation of the Gentiles ought, on his own principles, to be the warmest friend to the Jews.
An idea prevails with some, that the Jews are to be converted by miracle; and, that it is presumptuous in us to attempt so great a work. But this is altogether a mistake. They are to be converted precisely in the same way as they were in the first ages, and as the Gentiles also were; namely, by the ministration of the Gospel. Let any one examine the prophetic writings, and he shall find that there is no difference whatever between the conversion of the Jews and the calling-in of the Gentiles at the latter day; except, indeed, that the Jews shall be gathered in first, and be Gods instruments for the conversion of the Gentile world. The fulness, both of one and of the other, shall be brought in; and be, though not perfectly simultaneous, yet as nearly so as the rejection of the Jews and the calling of the Gentiles were, at the first establishment of Christianity [Note: See Act 13:46.]. That it is to be wrought by human means, and not by miracle, is clear from those injunctions which the Prophet Isaiah has given us: Go through, go through the gates: prepare ye the way of the people: cast up, cast up the highway: gather out the stones: lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh [Note: Isa 62:10-11.]. Here it must particularly be observed, that the proclamation respecting the Messiahs advent is not made by Jehovah himself, but by the Gentile world: The Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion; ye Gentiles, deliver ye this message; Say ye to the daughter of Zion, Behold, thy salvation cometh! Here, then, our duty is clear: we are commanded by God himself to remove every obstacle out of their way; to prepare, with great labour and diligence, a path for them; and to direct them, by all possible means, to their Saviour and their God.
Some, however, who will not call it presumptuous, yet regard it as a hopeless task. But why should not the Jews be converted, as well as the Gentiles? Whatever blindness there may be in their minds, God is able to remove it now, as well as in former ages. Who is it that has wrought effectually for the Gentiles? Is his arm so shortened, that he cannot effect the same for the Jews? Shall we say, like those of old, He has smitten the rock indeed, that the waters gushed out like a river; but can he give bread also, or provide flesh for his people [Note: Psa 78:19-20.]? The same power is alike competent for both; and he who has engaged that his outcast people shall be restored, will be at no loss to effect it. St. Paul puts this matter beyond a doubt: They, if they abide not in unbelief, shall be graffed in; for God is able to graff them in again. For, if thou wert cut out of the olive-tree, which is wild by nature; and wert grafted, contrary to nature, into a good olive-tree; how much more shall these, which be the natural branches, be graffed into their own olive-tree [Note: Rom 11:23-24.]?
If, notwithstanding these assertions, any one still think that the low estate of the Jews is a just cause for despairing of success in our efforts with them, be it known, that the lower their degradation is, and the more desperate, according to all human appearance, their condition, the more assurance we have that the season for their restoration is near at hand: for Gods express declaration concerning them is, The Lord will judge his people, and repent himself for his servants, when he seeth that their power is gone, and that there is none shut up or left [Note: Deu 32:36.].
By many it is objected, that the labours of the Society are a mere party-matter, being not set on foot by authority; and prosecuted chiefly by a few, whose opinions and habits differ widely from those of the generality. But, with submission, I would ask, With whom did Christianity originate? or, with whom the Reformation? In reference to both, great stress was laid on the objection, that it was not supported by the rulers. But was either the one or the other less excellent in itself, or less worthy of support on this account? Supposing, then, that the objection were admitted as true, it would have no real weight. But it is far from true in reference to the Society of which we speak; for that is patronized by some, whose names would add weight to any cause: and I doubt not, but that, when the object itself shall be better understood, it will be more justly appreciated, and more universally espoused, amongst the higher orders, as well as amongst the community at large. As for its being advocated by persons of a peculiar class, if it were true, whose fault would it be? It is the duty of every Christian in the universe to seek the salvation of the Jews: and if any neglect to do it, the fault must rest with them. We invite all to unite in this good work. It does not belong to a party; it is the work of God, and the duty of all, without exception; and we would have all, of every rank, and every class, to co-operate with us in the performance of it [Note: It is a curious fact, that, whilst Churchmen urge this objection, it is equally alleged against the Society by Dissenters also, who, because the Society is now conducted by members of the Established Church, imagine that their great object is to enlarge and aggrandize the Establishment. But the object of the Society is to convert the Jews to Christianity; and not in Britain only, but in every part of the world; and this is a work in which every Christian under heaven, to whatever Church he may belong, may well join. For, whatever be mens peculiar sentiments in relation to Church government, there can be no reason why they should not help forward the circulation of the New Testament amongst the Jews, and their conversion to the faith of Christ; this being a labour of love, which both requires and deserves the united efforts of all who love the Lord Jesus Christ in sincerity.].
Not very different from this is the objection arising from a disapprobation of some parts of the plan adopted by the Society. Some do not approve of the education of Jewish children; because, as they think, it operates as an inducement with parents to violate the dictates of their conscience, in permitting their children to be instructed in a faith which is contrary to their own. But to this I would say, that the same argument will hold equally against every missionary society for the conversion of the Gentiles; since the education of their children has uniformly constituted a very leading feature of such Societies: and, if we reflect from what a state of depravity and ignorance these children are rescued, and what attention is paid to their best interests, every benevolent mind must rejoice that so great a benefit is accorded to them. Some have thought that the children were collected by undue means; but none are admitted, except a written request be delivered in by the parents themselves; some of whom are altogether indifferent what religion their children embrace; whilst others would gladly inquire after Christianity themselves, if the fear of utter destitution did not constrain them to decline it.
Exceptions have been taken against the affording of temporal relief to such Jews as have embraced our holy religion, as though that operated with them as a bribe to profess what they did not believe. But this plan has been abandoned, in compliance with what appeared to be the general wish: though it may well be doubted, whether we have not thereby rendered the gate of heaven more strait than God ever designed it to be: for the first converts, when cast off by their former friends, were not left to perish with hunger, but were supplied with necessaries out of a common fund. One benefit, however, accrues from this; namely, that the funds of the Society, which are very inadequate to the objects we have in view, are by these means more entirely devoted to what may be called the primary and more important parts of the institution: and it is to be hoped that private benevolence will supply what necessity alone constrains us to withhold.
The objection which, perhaps, is urged with most confidence is, that the Society has spent much money, and effected but little, if any, good. That large sums have been spent, is certain: and that several of the plans first prosecuted were unsuccessful, must also be acknowledged. But the object was altogether new: and it is not to be wondered at, that, where the path was untrodden, the most perfect way should not be found at once. It must be confessed, also, that there was too little attention to economy among those who first established the Society. But the plans have since been simplified; every improvident scheme has been laid aside; and the utmost attention paid to economy in every part of the institution. As to that part of the objection, that little good has been effected, it is what I can by no means admit. It was to be expected, that the work of conversion amongst the Jews should be slow and gradual. Their prejudices are strong; and, till lately, they were almost inaccessible to us: but, since the publication of the New Testament in Biblical Hebrew, the effects have been as great as could reasonably be expected: for some, at least, have been truly converted to God; and vast multitudes have been stirred up to inquire after Christianity; so that I might almost say of different, parts, both of Germany and Poland, that the fields are white already to harvest. But, were it not so, shall it be said that little has been done, when a work has been sent forth into the world which, since the first promulgation of Christianity, was never before attempted; and which, of all the works that ever can be conceived, is the most likely to be effectual for the desired end? If we look forward to its ultimate results, as likely to be the one great means of qualifying the Jews in every quarter of the globe to become at a future period the instructors of the Gentile world, the importance of it can scarcely ever be duly appreciated. There are also many other things now in operation, which till lately could not be brought to bear: missionaries are sent out to different parts: others are receiving appropriate instruction in a seminary recently instituted for that special purpose: and a variety of other plans are now in full activity, and, I would hope, with good effect: so that it can by no means be said, that there is little doing, or little done. In point of efficiency, the Society will be found, especially since it came under the management of its present directors, to bear a comparison with other institutions of a similar nature. As to its progress, compare it with the Reformation: Was that wrought in a day? How long had Wickliffe protested against the abominations of Popery, before any considerable portion of the Church could be effectually purged from its corruptions? and how little has been done towards the diffusion of the Protestant religion in a neighbouring portion of the United Kingdom during the space of above two hundred years? Nay, let any one of us labour only in a single parish, with every possible advantage, for a number of years, and see how few are truly converted to God; and, of those few who profess to have received the word into their hearts, how very small a portion bring forth fruit unto perfection, and endure unto the end! Let us but judge candidly in this matter, and we shall see indeed but little reason for this complaint.
Regretting that I have been necessitated to detain you so long, I will mention but one objection more; and it is this: I will wait and see what others do, before I will commit myself as a friend and patron of this Society. But, if all proceed on this plan, how is any thing to be done? If the thing be good, we should aid it, even though no one else should either lead the way, or follow our example. Instead of hesitating or delaying, we should all vie with each other in this long-neglected duty, and labour to redeem the time we have lost. If any would still procrastinate, I would ask, Have not the Jews been neglected long enough? Will not seventeen centuries suffice to have left them in their perishing condition? Would we still leave generation after generation to die in the ignorance of that Saviour whom God has sent for them as well as us, and through whom we profess ourselves to have obtained eternal life? Have we not yet filled up a sufficient measure of iniquity by our neglect? Would we add yet more to all the inhumanity we have been guilty of? Would we carry on to an indefinite period our injustice and ingratitude towards them, and continue our impiety, till it is past a remedy? If the Jews have no claim upon us, let us acknowledge none: if the reproofs of God respecting our neglect are not deserving of attention, let us disregard them: if there be no excellency in love, let us forbear to exercise it: and if our own souls be of no value, let us continue to trifle with them, even unto the end. But if, as was shewn in our former Discourse, God will resent this apathy, and call us into judgment for it, let every one of us act for himself, and obey, without delay, the dictates of his conscience, and the commands of God. Let none think it beneath them to espouse the cause of that despised people. Let none suppose, that, because they stand pre-eminent for rank or learning, they should account themselves excused from this sacred work. I ask of all, Are the Jews at this day in a more desperate or degraded state than they were when labouring at the brick-kilns in Egypt? or are any amongst us more distinguished for rank or talents than Moses, who was learned in all the wisdom of the Egyptians, and, in the first court at that time in the universe, was inferior only to the king himself? yet did he not merely condescend to patronize that injured people, but, at the peril of his own life, he espoused their cause, yea, and joined himself to them, that he might participate their afflictions; esteeming even the reproach of Christ greater riches than all the treasures of Egypt [Note: Heb 11:24-26.]. To any such exercise of self-denial as this, I readily grant, we are not called. But to a zeal for Gods honour, and his peoples good, we are called: and I feel assured, that if, in this benevolent and holy cause, we do make some sacrifice, the time is coming when we shall not regret it. In the court of Pharaoh, it is highly probable that all those who were ignorant of the high principles by which Moses was actuated, regarded his condescension as folly, and his zeal as madness. But far different is the estimate that has been formed, both of the one and of the other, by the Christian, no less than by the Jewish, Church; amongst whom, from that very hour, it has been an acknowledged principle, that it is better to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. This I say, in case it should please God to raise up amongst us men of piety and talent, who shall enter fully into this subject, and devote themselves to the arduous and long-neglected office of enlightening and converting the Jews. Of course, this can be expected of few, and of those only who feel themselves at liberty to consecrate their time and talents to this blessed work. But, after the statement you have heard, I hope I may be permitted to say, without offence, If you are convinced that the cause in which we are engaged is good, aid us by your patronage and your contributions: and let it be seen, that, whilst Monarchs are declaring before the whole world that such efforts equally become the statesman and the friend of humanity [Note: See Protocole
Sance du 21 Novembre, 1818.
entre les cinq Cabinets.
(Sign)
Metternich.
Richelieu.
Castlereagh.
Wellington.
Hardenberg.
Bernstorff.
Nesselrode.
Capo dIstria.], we, in this seat of learning and religion, know what becomes the liberality of Britons, and the disciples of Christ.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Zec 14:7 But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, [that] at evening time it shall be light.
Ver. 7. Which shall be known to the Lord ] And that should suffice us, without further curious inquiries, de re nobis et toti mundo abscondita (Calvin), concerning the set times and the seasons which the Father hath put in his own power, Act 1:7 . The Muscovites use to say in a dark point, in a difficult question, God and our great duke know all this; and in other talk, all we enjoy health, and life, and all from our great duke; therefore let us leave all to him. Should not we much more to God? Time hath already confuted those learned men, who from Dan 12:11 pitched their calculation for the Jews’ restoration upon the year 1650. Those that shall live a few years longer shall see what will become of their confidence, who have undertaken to prove, out of Daniel and the Revelation, that the prophetical numbers come to an end with the year of our Lord 1655, because then the seventh trumpet shall sound; and then the six thousand years from the creation of the world do expire, as they compute.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
one day = one [continuous] day, or one day by itself, unique. Compare Psa 118:21,
known to the LORD. This forbids our assumptions, and should restrain our curiosity.
not day, nor night. Answering to “not bright, nor dense” in Zec 14:6.
Fuente: Companion Bible Notes, Appendices and Graphics
it shall be one day: or, the day shall be one, Rev 21:23, Rev 22:5
which: Psa 37:18, Mat 24:36, Mar 13:32, Act 1:7, Act 15:18, Act 17:26, Act 17:31, 1Th 5:2
at: Isa 9:7, Isa 11:9, Isa 30:26, Isa 60:19, Isa 60:20, Dan 12:4, Hos 3:5, Rev 11:15, Rev 14:6, Rev 20:2-4, Rev 21:3
Reciprocal: Job 8:7 – thy latter Job 11:17 – age Pro 4:18 – General Zec 14:4 – his feet Mat 13:32 – the least Luk 13:19 – and it Rev 21:25 – for
Fuente: The Treasury of Scripture Knowledge
LIGHT AT EVENTIDE
At evening time it shall be light.
Zec 14:7
There are two principles in this promise which, for the most part, regulate all the dealings of God. There is
I. A principle of surprise.God delights to frustrate human speculation. The day seems passing; the darkness deepening; night falling, when, in a moment, the light kindles into merciless lustre; at evening time it shall be light. Thus human peace and reason are humbled, and Gods glory and love stand out alone and supreme.
II. The principle of patience.The blessing waits till the evening. You look for it in the morning watch, or you seek for it at midday, but it is nowhere to be found; it is evening now; soon it will be night, whenlo! it is here. Do not doubt but that the mornings gifts, be they what they may, are as nothing to the evenings blessing. The sun may have been shining on you throughout the day, but still, at evening time it shall be light.
Fuente: Church Pulpit Commentary
14:7 But it shall be one day which shall be known to the LORD, {h} not day, nor night: but it shall come to pass, [that] at evening it shall be light.
(h) Signifying, that there would be great troubles in the Church, and that the time of it is in the Lord’s hands, yet at length (which is here meant by the evening) God would send comfort.
Fuente: Geneva Bible Notes
It will evidently be like twilight, neither day nor night (cf. Gen 1:3-5). Even in the evening there will be more light than usual. It would be a unique day in human history (cf. Jer 30:7). This phenomenon would occur on a day that only Yahweh would know (cf. Mat 24:36; Act 1:7).
Other passages also predict cosmic phenomena in the Day of the Lord (Isa 13:9-10; Joe 2:31; Joe 3:15; Amo 5:18; Mat 24:29-30; Rev 6:12-14; Rev 8:8-12; Rev 9:1-18; Rev 14:14-20; Rev 16:4; Rev 16:8-9). Bear in mind that this "day" is an extended period of time, not just a 12-hour or 24-hour period. Here the end of the Tribulation is in view all of which the prophets spoke of as the Day of the Lord along with the Millennium.