If such prophecies have yet to be fulfilled, then our faith in the coming of the Redeemer is in vain, and if we do not believe, we acknowledge in vain that the mystery hidden from eternal times has, through the prophetic writings and the coming of our Lord Jesus Christ, been revealed in us (Colossians 1:26).
Let us consider carefully the sequence of what has been read and understand that the statements made are not directed at the Jews but are intended for the Church of Christ. Following the earlier texts regarding judgment among nations and the call to serve the Lord in unity, we find references to the remnant of Israel who believe in Christ, as mentioned: "And the remnant of Israel shall fear the name of the Lord, and there shall not be one to terrify them." It is then that the Holy Spirit proclaims the universal conclusion of the world: "Hail, O daughter of Zion, preach, O daughter of Jerusalem! Rejoice and be glad with all your heart, O daughter of Jerusalem." For every soul belonging to the Church feels joy and delight, knowing that all transgressions have been forgiven and redeemed by Him who has liberated all with His precious blood. "For Christ was made unto us of God wisdom, righteousness, holiness, and redemption" (1 Corinthians 1:30). The King of Israel, who resides among us, has redeemed us, declaring, "I and my Father will come and make my abode with him" (John 14:23) and "I will dwell and walk in them" (Leviticus 26:12), ensuring that we will no longer encounter evil, focusing solely on virtuous deeds.
On that day, when we behold the world elevated, the Lord says, "let not your hands be weak," and through Isaiah expresses, "Strengthen the hands of the weakened, and let your works be strong" (Isaiah 35:3). For the Lord is strong, and no one can oppose Him. Your Savior will restore the joy you have lost; having shed the old self, He will enable you to live in the new self, according to His love—not due to your worthiness but out of His mercy. He will rejoice over you as if He were receiving your finest offering at a great feast, saying to you, "I will gather the broken ones," because "the heart of the broken and humble God will not despise" (Psalms 50:19), and "He will not break the bruised reed" (Isaiah 42:3). This understanding relates to the second coming of the Savior.
The prophet Zechariah calls Zion and Jerusalem to experience joy, and the Gospel of Matthew indicates that this prophecy was realized at Christ’s first coming (Matthew 21:5). Hence, it is necessary and follows the order of true occurrences that the words of the prophet Zephaniah pertain not to future events but to what has already transpired. The prophet Zechariah states: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes to you righteous and saving: He is humble and rides on a donkey" (Zechariah 9:9), aligning with the Septuagint's text.
According to the Hebrew message, the Church is invited to lift praises, while Israel, who perceives God in spirit, is called to rejoice with all their hearts in the place of peace, as proclaimed: "My peace I give unto you, my peace I leave unto you" (John 14:27). For at the ultimate destruction of the world, He did not render judgment or act in correction but instead brought salvation and repelled His adversaries, including the legions of demons. The Lord, the King of Israel, will be in their midst, and they will no longer fear evil. On that day, the true Jerusalem—not the one in bondage with her children, but the one that is the mother of saints (Galatians 4:25-26)—will receive exhortation: "Fear not, O Zion (which is also Jerusalem), and do not let your hands weaken, nor engage in actions you might regret; for the Lord your God, who will save you, is strong and steadfast; He will dwell among you, rejoicing with joy and gladness, remaining silent regarding your sins with the mercy that He has toward you, and rejoicing over you in praise, either because you are worthy of it or because you will offer praises."
The lost ones, as described by Aquila, who have strayed from you due to their own vices or sins, will return to you after being restored to their former state, and you will no longer bear the shame of your lost children. The term that might confuse—nugas (נוגי)—is derived from Hebrew, which we keep in its original form to acknowledge the Hebrew language as the source of all languages, even though this is not the primary focus of our discussion. I find it curious that both Aquila and the Septuagint chose to interpret the term "were" incorrectly in the context of "I will gather, for they were of you," opting instead for "woe." Aquila typically employs this term not as one of complaint but as a form of calling or exclamation. Indeed, for haia (היו), which indicates "were,"...
THEOSIS