God’s Word for You

Zechariah 8:23 The One Jew

by Pastor Timothy Smith on Friday, August 5, 2022

23 This is what the LORD of hosts says. “In those days ten men from the nations of every language shall take hold of one Jew by the hem of his robe, saying, ‘Let us go with you, for we have heard that God is with you.’”

This verse brings chapter 8 to a close, and it has a number of symbols that need to be examined before we can understand what it means.

First, the phrase “in those days” is often a reference to the coming of the Messiah. Here it also contrasts with “in these days” earlier in this chapter (Zechariah 8:9, 8:15). Here we are finally removed from the time of the temple and sent ahead to the fulfillment of the temple, the laws of Moses, and all of the prophecies of the Old Testament.

“Ten men.” Modern interpreters, especially the untrained who post many things online, often confuse the meaning of the spiritual numbers of the Bible. While 7 is the number of holiness, 10 is the number that shows completeness, the full number filled up to its complete total. Hannah cried out: “Don’t I mean more to you than ten sons?” (1 Samuel 1:8). And Solomon said, “Wisdom makes one wise man more powerful than ten rulers” (Ecclesiastes 7:19). Luther says: “the number ten is the cycle of all numbers, (here) it indicates the universality of those who are going to be converted to the faith in any language” (LW 20:88). In other words, all (not some or most, but all) who will enter into God’s kingdom will do so through the preaching of the one Jew.

“From the nations of every language.” Here again is the identity of those who will enter into God’s kingdom. It will include people from every language and kingdom. The Hebrew word for “nations” is the usual word for Gentiles, and so this is also a reminder that salvation is not only for the Jews of the Old Testament, but for all who entered into the faith of Abraham and are justified by that same faith, which is the faith that looks to Christ (Romans 4:13). “Christ redeemed us in order that the blessings given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit” (Galatians 3:13). And Zephaniah was told by God: “I will purify the lips of the peoples, that all of them may call on the name of the Lord. From beyond the rivers of Cush my worshipers, my scattered people, will bring me offerings” (Zephaniah 3:9-10).

Since these people from the nations fill up the number of the “ten men,” we also see a quiet hint about our election to faith through the grace of God. We enter into the kingdom of God because we were chosen by God to enter (1 Thessalonians 1:4), and we are part of his flock, counted by him, numbered by him, and cared for by him. If one of us strays, he goes looking for us and is delighted when he finds us (Matthew 18:12), for we are the sheep of his pasture (Psalm 100:3).

“Shall take hold of the hem of his robe.” To grasp a thing with the hand has the special significance of being accepted and included. Baldwin sets out good examples: “The spread robe as a symbol of the protection of marriage (Ruth 3:9; Ezekiel 16:8), while to clutch the robe of Samuel was for Saul a bid for reconciliation (1 Samuel 15:27).” To this we might add the woman with the flow of blood grasping for the robe of Jesus to be healed (Mark 5:27-28). Professor Deutschlander teaches us what a deep significance is here; what an amazing faith is on display:

• “This woman trusts that she will be helped, even if she asks nothing, declares nothing about her need, does nothing at all—except touch him and trust him! No, we will not accuse her of shallow superstition. Her entire behavior, as well as Jesus’ words to her, say much more of her than such a charge would allow. Indeed, like her we may have days too when in our sin and shame we do not want to come before Jesus face-to-face. Nevertheless, faith in his promises presses us to him, if only to touch the hem of his garment with our prayers, our confessions, our desperate need.” (Your Kingdom Come, p. 139-140).

“One Jew.” If Zechariah had said “Jews,” or “a Jew,” we would point out that the gospel first came to the Jews, and therefore the preaching of their faith is what is meant here. After all, Jesus told the Samaritans, “Salvation is from the Jews” (John 4:22). And the Lord said to his disciples, “Forgiveness of sins will be preached to all nations, beginning at Jerusalem” (Luke 24:47). Paul said: “A man is a Jew if he is one inwardly, and circumcision is circumcision of the heart, by the Spirit, not by the written code” (Romans 2:29). And again: “The gospel is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile” (Romans 1:16).

But Zechariah uses a numeral, “one.” The One Jew is no ordinary believer. It is not even Malachi, or Peter, or Paul. The One Jew is Jesus. Professor Eric Hartzell explains: “We may call ourselves Christian, but unless we have a hold of the corner of the robe of the Jew Jesus, it makes no difference. We have no attraction. But with him! With him in our lives people will hear and come and the truth of Zechariah 8 will be proven true once more.”

Christ is the peg upon which we all hang our faith (Isaiah 22:23-24). He is the banner, and all nations will rally to him (Isaiah 11:10). He is the belt that binds us all close to God (Jeremiah 13:11). He is the sweet sachet of myrrh that rests over the heart of everyone in the church (Song of Solomon 1:13); the most delightful and productive tree, the apple tree of the forest of the Word of God (Song of Solomon 2:3).

We must look back at the phrase, “One Jew,” and consider what it does not mean. It does not mean that out of modern Judaism is the true church of God. It does not mean that at all. Modern Jews, those who are truly Jews according to the Law of Moses, reject Christ as the Messiah. But when we speak with these dear people, we must have a good supply of compassion, patience, love, and understanding. Luther is often maligned for things he said in frustration and anger when his own efforts were met with stubborn unbelief. But when specifically asked about the salvation of the Jews we encounter today, this is what the Reformer wrote:

• “If the Jews should take offense because we confess our Jesus to be a man, and yet true God, we will deal forcefully with that from Scripture in due time. But this is too harsh for a beginning. Let them first be suckled with milk, and begin by recognizing this man Jesus as the true Messiah; after that they may drink wine, and learn also that he is true God. For they have been led astray so long and so far that one must deal gently with them, as people who have been all too strongly indoctrinated to believe that God cannot be man.
• “Therefore, I would request and advise that one deal gently with them and instruct them from Scripture; then some of them may come along. Instead of this we are trying only to drive them by force, slandering them, accusing them…. When we forbid them to labor and do business and have any human fellowship with us, thereby forcing them into usury, how is that supposed to do them any good?
• “If we really want to help them, we must be guided in our dealings with them by the law of Christian love. We must receive them cordially, and permit them to trade and work with us, that they may have occasion and opportunity to associate with us, hear our Christian teaching, and witness our Christian life. If some of them should prove stiff-necked, what of it? After all, we ourselves are not all good Christians either. Here I will let the matter rest for the present, until I see what I have accomplished. God grant us all his mercy. Amen.”

Pray for the success of the gospel. Our Lord Jesus Christ has mercy on all who call on his name.

In Christ,
Pastor Timothy Smith

 

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