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say that Pentecost:
1. Directly anticipates the great and terrible day of the Lord.
2. That dispensationally, Acts 2: and Revelation 1: are joined together as one subject, and
3. That the company of believing Jews who came out on the day of Pentecost, and were "added to the church," were
the "remnant" of O.T. prophecy spoken of in Isa. 1: 9, 11: 11; Micah 2: l2; Zech. 8: 12.
The recognition of these facts, and the due appreciation of Eph. 1:-3: must surely dispose of the
tradition that the church which is His Body began at Pentecost.
The gathering of Israel for blessing is the signal for the gathering of the nations for judgment:
"For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will
also gather all nations, and will bring them down in the valley of Jehoshaphat, and will plead with them there for My
people. . . . whom they have scattered among the nations, and parted My land . . . the day of the Lord is near in the valley
of decision. . . . And it shall come to pass in that day, that the mountains shall drop down new wine. . . . " (Joel 3:).
This reverses the period of barrenness indicated in Joel 1:, where the meat offering and drink
offering failed (see also Joel 2: 21-27).
The day of holiness unto the Lord.
The grand object of the day of the Lord is the establishment upon the earth of a holy people. All the
instruments used have this as their goal. The restoration of Israel, the marriage relationship of Israel, the
burning judgments that descend upon Israel, all lead to this end. This is implied in a brief statement of
Obadiah:
"For the day of the Lord is near upon all the heathen. . . . but upon Mount Zion shall be deliverance, and there shall
be holiness; and the house of Jacob shall possess their possessions. And the house of Jacob shall be a fire, and the house
of Joseph a flame, and the house of Esau for stubble. . . ." (Obad. 15-18).
Here we have the gathering out of the kingdom of those that offend, Israel's deliverance and
restoration, and the statement "There shall be holiness." The prophet that speaks much of Israel's
restoration, and concludes with their position of holiness unto the Lord, is Zechariah. Tracing the steps
in this prophet which lead to this goal, we observe the references to "the day." The Lord, choosing
Jerusalem again, and dwelling in the midst of Israel, brings about the gathering of the nations, and
Israel's holiness (Zech. 2: 11-13). This last feature is set forth under the figure of the High Priest in
Zech. 3: 1-7 (note verse 2). In Zech. 3: 9 we read, "I will remove the iniquity of that land in one
day." This is followed by Israel entering into her possessions in peace. "In that day, saith the Lord of
hosts, shall ye call every man his neighbour under the vine and under the fig tree" (Zech. 3: 10). It is a
pity that the chapter ends here. What is it that comes to mind when thinking of Israel, and "the vine"
and "the fig" are mentioned? Why, the "olive." This occupies chapter 4:, and reveals the fact that
Israel's restoration cannot be accomplished by leagues, parliaments, or movements, but by the Spirit of
the Lord. Grace will as surely be manifested in Israel's restoration as in Gentile salvation (Zech. 4: 6,
7).
The three closing chapters, 12:, 13: and 14:, are very full with regard to the character of "that
day." This day is spoken of about twenty times in these three chapters, and "Jerusalem" still more
frequently, showing how closely this prophetic period is associated with that city, and all connected
with it. First we read that the Lord will make Jerusalem "a cup of trembling" and "a burdensome
stone" for all people (Zech. 12: 2, 3). Then, the nations that besiege the beloved city are smitten with
madness, and Israel comes into favour with God (Zech. 12: 4, 5). A parallel comes next with Obadiah
17, 18, where the restoration of Israel is synonymous with the burning up of the stubble of the nations.
Judah is saved first, and upon the house of David and the inhabitants of Jerusalem is poured a spirit of
grace and supplication, and, saith the Lord, "They shall look upon Me Whom they have pierced"
(Zech. 12: 10).
There follows this national mourning for the crucifixion of the Messiah, the opening of a
fountain "for sin and for uncleanness" (Zech. 13: I). The very remembrance of idolatry shall be
blotted out, and the unclean spirit shall pass out of the land. Chapter 14: reverts to the day of battle
of which Jerusalem shall be the centre, and the coming of the Lord to the mount of Olives for Israel's
deliverance. Living waters are to flow from Jerusalem into the dead sea, wondrous symbol of the
blessings of that day. Then after a reference to the nations and their relation to restored Jerusalem, we
have the closing words both of Zechariah, and the day of the Lord;
"In that day shall there be upon the bells of the horses,
HOLINESS UNTO THE LORD;
and the pots in the Lord's house shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be
holiness unto the Lord of hosts: and all they that sacrifice shall come and take them, and seethe therein; and in that day
there shall be
NO MORE THE CANAANITE
in the house of the Lord of hosts" (Zech. 14: 20, 21).