Zechariah 9-14 is a prophesy offered around 350 BC. It shows the inevitability of the victory of God over the nations. It makes use of Jeremiah and Ezekiel. Assyria and Egypt appear as symbols of all oppressors. I rely upon commentaries by Rex Mason and Joyce Baldwin.
Some scholars think that
Chapters 9-11 piece together older prophecies, possibly due to attacks from
Alexander the Great.
Zechariah 9:1-8 has the
theme of the universal rule of God. It announces the victory of God. In this
case, the word of the Lord is against the land of Hadrach and Damascus. The
capital of Aram belongs to (will submit to) the Lord, as do all the tribes of Israel,
suggesting that the rule of God is as effective in Syria as it is Judah. In
addition, Hamath, Tyre, and Sidon belong to (submit to) the Lord. The
enumeration of cities may signify an actual attack by God. It could refer to
the attack by Alexander the Great in the 340s. Tyre has built itself a rampart
and heaped up silver like dust and gold like dirt of the streets. However, the
Lord will strip it of its possessions and hurl its wealth into the sea. Fire
will devour it, for which see Amos 1:10. Ezekiel 28:2-6 and 26:12 also refers
to Tyre. Alexander the Great will destroy Tyre. Ashkelon, Gaza, and Ekron shall
become fearful, for which also see Amos 1:6-8, which says God will destroy it.
The Lord will end the pride of Philistia. It shall be a remnant for God,
becoming like a clan in Judah. As Baldwin puts it, the remnant shall become
part of the covenant, turning the judgment into salvation. Ekron shall be like
the Jebusites. The Lord will encamp at the house of the Lord and guard it, so
that no one shall march back and forth. No oppressor shall again overrun them,
for the Lord has seen all of this “with my own eyes.” Mason says the rule of
God is universal and centered in Zion. God will overcome the enemies of God.
Yet, the enemies are not just individual nations, but the sins they typify.
Yet, if Philistia, all peoples have hope. Baldwin will also stress the victory
of the Lord is certain and that people long alienated will come to the Lord.
Zechariah 9:9-10 has the
theme of the coming of the king. It involves recovery of the house of David. It
has the expectation of a humble and peaceful messianic king. We find a New
Testament reference in Matthew 21:5 and John 12:15. Such a passage, as Barth[1]
reminds us, prepares the way for New Testament talk of the parousia. The
daughter of Zion and Jerusalem is to rejoice. Their king comes to them,
triumphant and victorious, humble, riding on a donkey. Some scholars think this
image reflects a festival of the New Year in which the king experienced ritual
humiliation. Yet, the king usually rode a donkey. The character of the
king is righteous. He is victorious, experiencing the victory of the Lord as
does the servant of II Isaiah. He is humble, even as the suffering servant in
Isaiah 53. The ass would be an especially appropriate for a mission of peace.
In fact, we now see three lines of complete disarmament. He will cut off the
chariot from Ephraim and the war-horse from Jerusalem. He shall cut off the
battle bow and command peace to the nations. His dominion shall be from sea to
sea, from the river to the ends of the earth. This passage may reflect
influence form Genesis 49:10-11, where the author says the scepter shall not
depart form Judah until tribute comes to him and the peoples are in obedience
to him. He binds his foal to the vine and the colt of his donkey to the choice
vine, washing his garments in wine and his robe in the blood of grapes. Hesse
refers to the tension between Messianic passages of endowment by the Spirit
with this passage. The Messianic age will combine power, dignity, and
greatness. Yet, such statements are in tension with the present passage. Here,
the Messiah is poor and someone has to help him to his position. Humility
characterizes him. In everything, he depends on the Lord. A typical feature is
his love of peace. He destroys all weapons throughout the world, and does away
with horses and chariots.[2]
Moltmann proposes the thesis that by orchestrating his entry into Jerusalem
along the lines of this passage, and by his symbolic cleansing of the temple,
Jesus proclaimed himself to be the Messiah and confessed himself to be so in
his trial before Caiaphas and Pilate. [3] In contrast, Pannenberg grants that the entry
into Jerusalem is a prophetic sign that presents the coming of the rule of God
along the lines of this passage, but in contrast to a display of political and
military power. Yet, if he proclaimed himself as Messiah, it would be strange
that the Romans did not arrest him at once. One can also see the cleansing of
the temple as symbolic prophetic acts but not as messianic acts.[4]
Zechariah 9:11-17 has the
theme of promises to exiles. The Lord says that due to the blood of the
covenant (Exodus 24:6-8 or the sacrifices in Jerusalem) the Lord has with them,
the Lord will set their prisoners (Isaiah 42:7 refers to exiles as prisoners,
as well as Mark 14:24) free from the waterless pit. Prisoners of hope, that is,
those who live in expectation of the coming king, are to return to their
stronghold, probably referring to Jerusalem. Today, the Lord will restore to
them double. For the Lord has bent Judah as a bow. Ephraim is the arrow. The
Lord will arouse the sons of Zion against the sons of Greece and wield them
like the sword of warrior. In a war oracle, the Lord will appear over them and
the arrow goes forth like lightning. The Lord God will sound the trumpet and
march forth in the whirlwinds of the south. The Lord will protect them. They
shall devour the slingers. They shall drink their blood like wine, becoming
full and drenched. In another oracle, the Lord will save them, for they are the
flock of the people of the Lord, reminding us of Ezekiel 34:11-16, where God is
the faithful shepherd. Like jewels of a crown, they shall shine on the land
that belongs to the Lord. Goodness and beauty belong to the Lord. Grain shall
make the young men flourish and new wine the same for young women.
Zechariah 10:1-3a has the
theme of false worship and false shepherds. It becomes a pastoral entreaty to
avoid these dangers. In a likely reference to the New Year festival in autumn,
they are to ask for rain from the Lord. Possibly applying an older text to his
time, the reason is that teraphim (see Jeremiah 14:1-15:4 and especially 14:22)
utter nonsense and diviners see lies. Dreamers tell false dreams and give empty
consolation. The point is that Israel have left behind these pre-exilic methods
of making decisions that rejected the word of God, for which see Ezekiel
34:6-8. Shifting to his own situation, therefore, the people wander like sheep.
Placing the blame upon the leaders, the people suffer for lack of a shepherd.
The anger of the lord is hot against the shepherds. The Lord will punish the
leaders. He seems to think of the worship of his time as little better than
idolatry. The leaders take advantage of the weakness of others.
Zechariah 10:3b-11:3 is
the description of an armed theocracy.
Zechariah 10:3b-12 is an
oracle of restoration. While resuming the battle imager of Chapter 9, the
emphasis now is strengthening Israel for action. The Lord cares for the flock,
the house of Judah. The promise is that due to the failure of leadership, the
whole community will take on the qualities of leadership. The Lord will make
them like a proud war-horse of the Lord. Out of them shall come the
cornerstone, the tent peg, the battle bow, and the commander. In an admittedly
bloody image, Judah becomes a mighty army, as together, they shall be like
warriors in battle, trampling the foe in the mud. They shall fight, for the
Lord is with them. They shall shame riders on horses. In another oracle, the
prophet envisions the restoration of Judah and Israel, for which see Jeremiah
33:26 and Isaiah 58:9. The Lord will strengthen the house of Judah and save the
house of Joseph. The Lord will bring them back because the Lord has compassion
on them. It will be as though the Lord had not rejected them. The Lord will
answer them. The people of Ephraim shall become like warriors. Wine shall make
the hearts glad. Children will rejoice and their hearts exult in the Lord. The
Lord will signal for them, for the Lord has redeemed (Isaiah 51:11) them,
becoming a second exodus. They shall become as numerous as before. The Lord
scattered them among the nations. Yet, in far countries, they shall remember
the Lord, stressing that his oracle is not just about return to the land, rear
their children, and return. The Lord
will bring them home from Egypt and gather them from Assyria. The Lord will
bring them to Gilead and Lebanon, until the land has no more room for them.
They shall pass through the sea of distress, while the Lord shall strike down
the waves of the sea and the Nile dry up. The Lord shall bring low the pride of
Assyria. The scepter of Egypt shall depart. The Lord will make them strong in
the Lord and they shall walk in the name of the Lord.
Zechariah 11:1-3 has a theme,
in the form of a taunt song, of judgment upon Lebanon and Bashan. Other
examples are Amos 5:2, Isaiah 14:4-21, and Jeremiah 6:1-5. The doors of Lebanon
are to open so that fire may devour their cedars. Cypress and oaks are to weep.
Shepherds are to wail, for the Lord has despoiled their glory. In an image
inspired by Jeremiah 24:34-37, they are to listen for the roar of the lions,
for the Lord has destroyed the thickets of the Jordan. We are to imagine a
forest fire. In context, it suggests that Judah will realize its hopes when God
addresses the matter of the enemies.
Zechariah 11:4-17 has the
theme of describing two shepherds, suggesting a reversal of the prophecy in
Ezekiel 37:15-28. The oracle is pessimistic, announcing judgment on flock and
shepherd alike. It seems to use prophetic symbolism. It could also be an
allegory. The central subject is leadership. The point is that a ruler who
brought harmony, peace, and happiness would receive hatred from the people. The
Lord said to the prophet to be a shepherd of the flock doomed to slaughter.
Those who buy them (rich oppressors) kill them and go unpunished. Those who see
them (likely the priests) go to the temple and praise the Lord for their
prosperity, receiving approval from the priesthood. Their shepherds have no
pity on them. Next, the prophet extends the threat to the earth, saying the
Lord will no longer have pity on the inhabitants of the earth. The Lord will
cause each of them to fall into the hand of a neighbor and the king. They shall
devastate the earth. The Lord will not deliver them from their hand. On behalf
of the sheep merchants, the Lord became the shepherd of the flock doomed to
slaughter. For Michel,[5]
the prophet says that he fed the flock of slaughter. The reference is to the
separating of some sheep for slaughter from others that are kept for their
wool. He notes that from ancient times, the Babylonians distinguished between
sheep for food and sheep for wool. Michel thinks this passage is a perversion
of the idea of election when Israel receives treatment like sheep for
slaughter. If the prophet is to feed these sheep by the commission of God, he
directs the statement polemically this statement against the owners and sellers
who pitilessly hand over the people or its members. If the original text laid
special emphasis on the symbolic action of the prophet, the lager revision in
verse 6 falls on the eschatological delivering up of people to alien shepherds.
Yet, one cannot rule out the interpretation that someone will bring the sheep
for slaughter to market, whereas the others will be used for the temple, that
is, for cultic purposes. As the prophet continues, we will find the people
reject the good shepherd. The Lord took two staffs (see Ezekiel 37:15-28, where this prophet
reverses the imagery), one named favor (enjoyment of the presence of God) and the other unity
(of the people of God). The Lord tended the sheep. In one month, the Lord
disposed of the three shepherds (identity unknown), for the Lord had become
impatient with them. They also detested the Lord. The Lord said he would not be
their shepherd. What is to die, let it die. Let those left devour each other.
The point is that the people reject the prophet and the prophet abandons them
to judgment. The Lord abandons them to their own actions. The Lord took the
staff “Favor” and broke it, and unlike Ezekiel, it symbolizes annulling the
covenant that the Lord made with all the peoples. Leaders and people have
forfeited their right to be a covenant people, reversing the hope of Ezekiel.
Gracious rule has ended. [In a passage that some think is an insertion, the
sheep merchants, who were watching the Lord, know that it was the word of the
Lord. The Lord told them to give what it seems right as wages. They weighed out
(suggesting the Persian period, for the Greek period used coins) 30 shekels of
silver (a lot of money). Then the Lord told the prophet to throw it into the
treasury, this lordly price at which they valued the Lord. He took the 30
shekels of silver and threw them into the treasury in the house of the Lord. In
doing so, the prophet may have repudiated the temple and the official
priesthood. If so, Ezekiel 22:17-22 would be the background. The passage in
Matthew 26:15 reverses all this. In that context, Judas takes the place of the
prophet with the 30 pieces, but now he is handing over the good shepherd to
death, a view quite alien to the original context.[6]]
In an inevitable outcome of the leaders and people rejecting the shepherd, the
Lord broke the second staff, unity, annulling the family ties between Judah and
Israel. This could refer to the Samaritan schism of 375 BC. As the
prophet continues with a third act of prophetic symbolism, then the Lord told the
prophet to take the implements of a worthless shepherd, a shepherd of doom. The
Lord raises up in the land a shepherd who has the qualities of the unworthy
priests in Ezekiel 34:1-10: those who do not care for the perishing, wandering,
maimed, nor nourish the healthy. Rather, he will devour the flesh. Not
fulfilling his duties to the flock, he will enjoy the benefits of leadership.
Addressing the worthless shepherd who deserts the flock, the sword is to strike
the arm and the right eye, the arm withering and the right eye blind. The
shepherd becomes incapacitated and unfit for priestly office. The
message is that responsibility for chaos is on human shoulders, for God has
offered a shepherd and humanity has rejected them.
Chapters
12-14 are an apocalyptic description of Jerusalem in the last days. Its messianic teaching is especially
interesting for students of the New Testament, as Matthew 21:4-5, 27:9, 26:31
refer to it. The text has recovery of
the house of David. It has the expectation of a humble and peaceful messianic
king.
Zechariah
12:1-9 describes the world besieging Jerusalem. This passage is a fitting
introduction to these chapters. The point here is that Jerusalem has had to
drink a cup of wrath. The Lord has removed the cup so that others may drink of
it. The prophet offers the word of the Lord concerning Israel. Similar to
Isaiah 42:5, the Lord stretched out the heavens, founded the earth, and formed
the human spirit within. Look carefully, for the Lord is about to make Jerusalem
a cup of reeling for all the surrounding peoples as they lay siege against the
city. On that day, the Lord will make Jerusalem a heavy stone for all the
peoples. All who lift themselves against the city will hurt themselves,
suggesting they will injure themselves in the attempt to hurt the city. The
nations of the earth will come against it (Isaiah 28:16). Psalm 48 offers a
comparison, suggesting a New Year’s Festival ritual of being attacked and
experiencing deliverance. On that day, the Lord will strike every horse with
panic and its rider with madness, the thereat in Deuteronomy 28:28 extends to
all nations. Yet, the Lord will keep a watchful eye on Judah. The clans of
Judah, seeing where Jerusalem draws its strength, will affirm that the people of
Jerusalem have strength through the Lord their God. On that day, the Lord will
make the clans of Judah like a blazing pot on a pile of wood, like a flaming
torch among sheaves. They shall devour all the surrounding peoples. Yet,
Jerusalem shall inhabit its place, suggested the scattered exiles have now
returned. The Lord will give victory to the tents of Judah first, so that the
glory of the house of David and the inhabitants of Jerusalem will not exalt
themselves above that of Judah. This may suggest that tension between Judah and
Jerusalem exists. On that day, the Lord will shield the inhabitants of
Jerusalem so that the feeblest shall be like David, the house of David like
God, with the angel of the Lord at their head. The prophet envisions the renewal
of the entire community. He does so in a way that shows how closely a human
being can represent the personal presence of God.[7]
On that day, the Lord will seek to destroy all the nations that come against
Jerusalem. The text assumes a world conflict with victory belonging to
Jerusalem.
Zechariah
12:10-13:1 has the theme of mourning the one the city has pierced, the martyr
of God. Mourning replaces the elation of victory. They need a new spirit and a
new cleansing attitude connected with the death of a man. The Lord will pour
out a spirit of compassion and supplication on the house of David and the
inhabitants of Jerusalem. They will look on the one whom they have pierced
(could be Josiah as in II Chronicles 35:25, the prophet, the good shepherd of
Chapter 11, the suffering remnant, or God, Onas IV (170), or Simon Maccabee
(134) and not necessarily killed) and shall mourn (as the result of repentance)
for him, as one mourns for an only child. John Calvin favored that they wounded
God with their sins. Baldwin connects the grief to Isaiah 53:5, with the
inhabitants of the city experiencing the pangs of collective conscience for its
part in the death of the man of the Lord. They shall weep bitterly over him, as
one weeps over a firstborn. The point is to match the outward victory with
inward renewal. On that day, the mourning in Jerusalem will be as great as that
for Hadad-rimmon, the storm god who went through rituals of death and life, in
the plain of Megiddo. Each family shall mourn by itself: the house of David,
Nathan (a son of David or the prophet), Levi, the Shimeites, all the families
left. On that day, a fountain shall open for the house of David and the
inhabitants of Jerusalem to cleanse them from sin and impurity. The reference
is to a purified temple and cultivation of worship.
Stahlin[8]
refers to the mourning for the wonderful figure of this passage. The passage
seems to fuse a retrospective prophetic view of the past, the painful
experience of the prophet himself, ancient Messianic hopes, and a tentative
preview of the mysterious salvation of God that is the theme of prophetic
inquiry and reflection. He refers to 11:4-14 as a reference to this figure in
prophetic action under the image of the good shepherd, possibly with King
Josiah as the model. He thinks 12:11 is possible allusion to the death of
Josiah. God’s own counsel smites him with the sword in 13:7-9. However, now a
miracle takes place. The one who has been laid low in 12:8 and pierced through
in 12:10 by the people rises again, and like David he becomes an angel of God
in 12:8. However, rather strangely there begins at the same time a mourning of
great intensity, as for an only son in verse 10 and of national scope in verses
12-14, as if for a beloved king. Why does this mourning take place? The mourning
took place due to the guilt for the death of the divine martyr, and grief at
the misfortune that has come on the people of God due to his death. One point
is decisive, however, namely, that the mourning is held against a background of
light. The mourning of penitence is possible only because the divine spirit of
grace has already been received. Moreover, the reawakening of the good shepherd
obviously implies the renewal of the Davidic monarchy, with which the
restoration of Judah and Jerusalem is linked. It is thus a blessed mourning,
and its gracious acceptance by God is confirmed by the welling up of a
purifying fountain in Jerusalem in 13:1. For Stahlin, the application to Jesus
in the New Testament occurs in several ways. In Luke 23:34 in particular, Jesus
admonishes those who bewail Him to weep rather for themselves and their
approaching fate. In so doing, he takes up the prophetic demand for mourning,
and yet at the same time he demonstrates his self-forgetful pit and love.
Mourning for him can become a way of penitence and hence to escape from
destruction. He points out, however, that mourning in an eschatological sense
is the mourning of oneself in one's final and hopeless distress. The New
Testament takes this passage to mean that once people see what they have done
to the Messiah, it will already be too late.
Zechariah
13:2-6 has the theme of cleansing of the city of false prophets. On that day,
consistent with Ezekiel 36, the Lord will cut off the names of the idols so
that people no longer remember them. Apparently, worship at this time was
little better than idolatry. The Lord will remove their prophets and the
unclean spirit as well. If any such prophets appear again, their fathers and
mothers shall disown them. Their parents shall (justly) pierce them. On that
day, the prophets shall experience shame and admit they are not prophets. They
are tillers of the soil. They shall receive noticeable wounds on their chest
which they will ascribe to neighbors, but in reality came from idolatrous worship.
Zechariah
13:7-9 has the theme of the Lord striking the shepherd. Mason believers these
verses should be after Chapter 11, recognizing their close connection. In this
passage the Lord strikes the shepherd, the flock becomes leaderless,
experiencing testing that results in deeper assurance of their identity as the
people of God. The Lord has the sword awaken against the shepherd (the prophet,
the good shepherd, the one pierced in 12:10) of the Lord, against the associate
of the Lord. Whoever this shepherd is, the shepherd is a gift of the Lord and
dwells at the side of the Lord. The likely pattern is Isaiah 53. The sword
shall strike (see Isaiah 53:10 and Mark 14:27) the shepherd so that the sheep
may scatter. We find Jesus quoting a portion of this verse in Mark 14:27 that
if one strikes shepherd, the sheep will scatter. The reference is to the great
affliction prophesied for a Messianic figure and his followers, though this
will ultimately bring salvation. As the flock loses its rallying point with the
death of the shepherd, and is gripped by panic and scatters, so the death of
Jesus causes the disciples to fall away from him. As the loss of the common
focus and center, it brings about the disruption of their fellowship. The
denial of Peter follows Jesus quoting this passage. Peter will not accept the
application of this prediction of general apostasy to himself. As the prophet
continues, the Lord will turn a hand against the little ones. Two thirds of the
people shall die, leaving one-third as a remnant still alive. The Lord will
place this third into the fire (as a metaphor for removing impurities) and
refine them, as one refines silver and tests gold. They will call on the name
of the Lord, and the Lord will answer they are “my people” and they will say
that the Lord is our God. The writer builds on Ezekiel 5:1-12, especially
verses 3-4, thee will not be total destruction. The Lord will save a remnant.
Zechariah
14:1-15 has the theme of a battle of nations against Jerusalem, but the Lord
defends them. Look carefully, for a day is coming for the Lord when others will
plunder them, for which see Joel 1:15, 21. The first stage of the end is
defeat. The Lord will gather all the nations (suggesting the threat of one
world government) against Jerusalem to battle. They shall take the city and
houses looted and the women raped. Half the city shall go into exile. The rest
shall stay. A similar image is in Isaiah 1:9. This suggests that the nations
leave behind a remnant. Yet, in a
reversal of the just stated defeat, the Lord will intervene and fight against
those nations. On that day, the feet of the Lord shall stand on the Mount of
Olives and shall split it, half going north and half south. They shall flee by
the valley, which shall reach to Azal. They shall flee as they did from the
earthquake (a symbol of a theophany) in the days of King Uzziah of Judah (Amos
1:1). The Lord will come with the holy ones. Echoing Genesis 8:22, on that day,
there shall not be either cold or frost. There shall be continuous day. On that
day, echoing Ezekiel 47:1-12, living waters shall flow out from Jerusalem, half
to the east and half to the west. It shall continue in summer as in winter. The
long-standing dream of abundant water shall become fact. For the image in the
New Testament, see John 7:38. Finally, the longing of the enthronement psalms
will find fulfillment. The Lord will become king over the earth. On that day,
the Lord will be one, and the name of the Lord one. The entire land shall turn
into a plan from Geba (6 miles north-north-east) to Rimmon (35 miles
south-west) south of Jerusalem. However, Jerusalem shall remain aloft on its
site. People shall inhabit it, a challenge in post-exilic times, for leaders
had to compel people to live there. The Lord shall not doom lit for destruction
again. It shall live in security. The Lord will strike those who wage war
against Jerusalem with a plague, with their flesh, eyes, and tongues rotting. A
great panic from the Lord shall fall on them, so that each will seize the hand
of neighbor. Even Judah will fight at Jerusalem. They shall collect the wealth
of all the surrounding nations. A similar plague shall fall on the horses,
mules, camels, donkeys, and other animals.
Zechariah
14:16-21 has the theme of true worship restored in Jerusalem, with the nations
coming to the city to worship the Lord. All who survive of the nations shall
worship the King, the Lord of hosts, keeping the festival of booths (fertility
of land and the kingship of Yahweh were themes), along with the Jewish people.
If any do not go, they will have no rain. If the family of Egypt does not go
up, the plague shall come upon them. Any nation that fails to worship the Lord
will meet with disaster. On that day, the bells of the horses shall have the
inscription, “Holy to the Lord.” Thus, even warhorses will submit to the Lord.
Cooking pots in the house of the Lord shall be as holy as the bowls in front of
the altar. In fact, every cooking pot in Jerusalem and Judah shall be sacred to
the Lord, so that all who sacrifice may come and use them to boil the flesh of
the sacrifice. No traders allowed in the house of the Lord on that day.
Important here is that all aspects of life become sacred. The distinction
between sacred and secular will find transformation. Interestingly, Wolfhart
Pannenberg,[9]
however, sees this passage in an interesting way. He uses Hegel as an analogy.
For Hegel, the Infinite that merely negates the finite is not truly Infinite.
For Hegel, the Infinite is truly infinite only when it transcends its own antithesis
to the finite. In this sense, the holiness of God is truly infinite, for it
opposes the profane. Yet, it also enters the profane world, penetrating it, and
making holy. In referring to this passage, he says that in the renewed world
that is the target of eschatological hope, the difference between God and
creature will remain, but that between holy and the profane will be abolished.
Mason
says there are differences in the vision of the future in 12:7-13 and Chapter
14. In Chapter 14, we find nothing about Davidic leadership, the temple is less
important, and the text is more apocalyptic. However, both speak of the
community being cleansed, presence of water, a dependence on earlier prophetic
literature, a critical stance toward the Jerusalem cult, and the centrality of
a restored Jerusalem. Chapter 14 may even anticipate the Qumran community.
[1]
Church Dogmatics IV.3 [69.4] 292.
[2]
(TDNT, Volume 9, p. 580)
[3]
(The Way of Jesus Christ, p. 138-139)
[4]
Systematic Theology Volume 2, 312-3.
[5]
(TDNT, Volume 9, p. 936)
[6]
Barth, Church Dogmatics II.2 [35.4]
463-4.
[7]
Barth Church Dogmatics III.3 [51.3]
513.
[8]
(TDNT, Volume 3, 849-851)
[9]
(Systematic Theology, Volume One, p. 400)
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