Psalm 150 (continued, part 38)
God removes lawlessness (vv. 1–4). The prophet saw a large open scroll, fifteen feet by thirty feet, floating through the air, with writing on both sides. On one side he read the third commandment against taking God's name in vain (Ex. 20:7), and on the other side he read the eighth commandment against stealing (v. 15).
This scroll represented the law of God that brings a curse on all who disobey it, and that includes all of us (Deut. 27:26; Gal. 3:10–12); because nobody can fully obey God's law. For that matter, the law was never given to save people (Gal. 2:16, 21; 3:21) but to reveal that people need to be saved; "for by the law is the knowledge of sin" (Rom. 3:20).
6. The flying scroll: evil purged from the land— 5:1–4
If our God is "Lord of all the earth," what have we to fear? If He promises us the power of His Spirit, why should we falter and fail? Let's remember Joshua and Zerubbabel, men who are encouragements to all who seek to serve the Lord in any way.
Out of Ten Commandments, why did the Lord select the two that forbid stealing and swearing falsely? Were these sins especially prevalent among the Jewish remnant at that time? It may be that many of the Jewish people were not faithful in their giving to the Lord, robbing Him of tithes and offerings and then lying about it. In their business dealings, they may have cheated one another. The prophet Haggai rebuked them for putting their own interests ahead of the Lord's work (Hag. 1:1–11), and certainly robbing God was a grievous sin among the Jews a century later (Mal. 3:7–15). But there is another reason. The third command-
There are no "small places" or "small ministries," and there are no "big preachers." But we do have a great God who can empower and bless servants who are dedicated to Him. He can cleanse us and He can empower us, so let's trust Him and do His work!
1 James M. Kouzes and Berry Z. Posner, The Leadership Challenge (San Francisco: Jossey-Bass Publishers, 1987), xvi. 2 It sank even lower after the temple was completed. Read the prayer of Ezra (Ezra 9) and the book of Malachi for proof.
Zechariah 5
ent of lead would weigh from seventy-five to one hundred pounds.
ment is the central commandment on the first tablet of the law, and the eighth commandment is the central commandment on the second tablet of the law, so these two commandments represent the whole law. "But whoever shall keep the whole law, yet offend in one point, he is guilty of all" (James 2:10).
The prophet then saw two other women, but they had wings! With the help of the wind, they lifted up the basket and its contents, plus the heavy lead cover, and carried it in the air to Babylon. Although angels are actually sexless (Matt. 22:30), in Scripture they are generally depicted as male, so these two women were special agents of the Lord created just for this particular task. They took the ephah and the woman to Shinar (Babylon, Dan. 1:2) and put the ephah on a base in a special house.
If I'm suspended over a chasm by a chain of ten links, how many links have to break before I fall? If while driving down the highway, I'm pulled over by a policeman because I'm speeding, does it make any difference to him that I haven't broken the income tax laws or stolen anything from my neighbors? Obedience to one law doesn't negate disobedience to another law. To break one is to become a lawless person.
In order to understand this vision, we must ask ourselves, "What did the Jews bring to their land from Babylon when they returned after their captivity?" It wasn't idolatry, for their years of exile cured them of that sin. The answer is—commercialism. The Jews were people of the land when they went to Babylon, but many of the Jews born in Babylon became people of the city and successful merchants. So it was the spirit of competitive commercialism that was represented by the woman in the ephah, for both the ephah and the talent are measures of commodities.
God announced that the scroll of His law would visit the individual homes in the land and judge those who were deliberately disobeying God. Whether "cut off" means killed or expelled from the covenant community isn't made clear. Like a thief or a plague, the curse would enter the houses unannounced and bring destruction.
The Jewish remnant was certainly familiar with the "blessings and curses" of the covenant recorded by Moses. They also knew that after Joshua had brought the people into the Promised Land, they gathered at Mount Ebal and Mount Gerizim and read the "blessings and curses" and promised to obey the Lord (Josh. 8:30–35). Lawlessness abounds today and the only commandment many people worry about is "Thou shalt not get caught!" Ethics is something studied in the classroom but not seriously practiced in the marketplace, and the Ten Commandments are only dusty artifacts in the museum of morality. No wonder Hosea wrote, "They make many promises, take false oaths and make agreements; therefore lawsuits spring up like poisonous weeds in a plowed field" (10:4 niv). People break God's law and then try to use man's law to protect themselves, and often they win!
The ancient city of Babylon is first mentioned in Genesis 10:10 as a part of Nimrod's empire. Nimrod is called "a mighty one in the earth" and "a mighty hunter" (Gen. 10:8–9), which the NIV translates "a mighty warrior … a mighty hunter." This is the picture of a conquering despot, forging himself a kingdom at any cost and defying the Lord in the process. The famous Tower of Babel was built in Shinar as an attempt to exalt man and dethrone God (11:1–19).
7. The ephah: evil taken to Babylon—5:5–11
Throughout Scripture, Babylon symbolizes the world's enmity against God, culminating in the vivid description in Revelation 17—18. (See also the parallel in Jer. 50—51.) The contrast in the book of Revelation is between the Bride (the heavenly city) and the harlot (the earthly city of Babylon). When you read Revelation 18, you see that the emphasis is on the commercial success and the vast wealth of Babylon, the very "virus" that some of the Jews had caught during the Babylonian exile.
Ultimately, God will judge all sinners who have rebelled against His law (Jude 14–15); but He will start with Israel, the nation that gave us God's law. It's a divine principle that judgment begins with God's people (1 Peter 4:17; Ezek. 9:6). This judgment will occur before our Lord establishes His kingdom on earth, and the "holy land" will truly become holy (Zech. 2:12). God will "remove the iniquity of the land in one day" (v. 9).
This doesn't imply that the people of Israel today are all guilty of bad business practices, or that it's wrong for anybody to earn money by engaging in business. Both believers and unbelievers, Jews or Gentiles, can be manufacturers and merchants and faithfully do their work. But if the worldly commercial spirit infects the child of God, it will result in twisted values, confused priorities, and a craving for wealth and position that grieves the Lord (1 Tim. 6). The best antidote is Matthew 6:33.
God removes wickedness (5:6–11). Not only will individual sins and sinners be judged, but wickedness itself will be removed from the land. In this vision, wickedness is personified by a woman, because the Hebrew word for "wickedness" is feminine. The ephah was a common measure in Israel, but no ephah would be large enough to house a person, so, like the huge scroll, this was a special ephah. The woman attempted to get out of the ephah, so a heavy lead cover was put on the ephah to keep her in. A tal-
The two women with storklike wings placed the ephah on a base in a special house in Babylon, which suggests that "commercialism" was worshipped as one of the Babylonian gods. Unfortunately, money has become a god around the world and, like a god, money is trusted by people to give them help, to solve their problems, to provide happiness, and to empower them
Zechariah 5—6
God had ordered them to do. However, judgment is in the hands of God, reserved for the right time and place (see Rev. 9:15). The black horses were assigned to the north country (Babylon) and the white horses would follow them, while the dappled horses would go to the south (Egypt). Nothing is said about the red horses, so apparently the Lord was holding them back for another time.2 God was angry with the nations in the north (Zech. 6:8; see 1:15), and His messengers would see to it that His holy purposes there were fulfilled. This would bring peace to God's heart as His justice was satisfied.
to accomplish their goals in life. The last of the Ten Commandments is "Thou shalt not covet" (Ex. 20:17), but coveting will cause people to break the other nine commandments. "For the love of money is a root of all kinds of evil" (1 Tim. 6:10 nkjv), everything from lying on one's income tax to murdering a helpless victim for a few dollars.
God has now cleansed the land. What is His next step in preparing His people for their promised kingdom?
God Judges the Nations (6:1–8) The images in this vision are similar to those described in 1:7–17, but the details are significantly different. The emphasis here is on the horses and chariots rather than the riders, and their ministry is that of accomplishing God's purposes rather than reporting on conditions in the Gentile world. In the first vision, there were many horses and riders but here, there are only four chariots, each with their horses.
The ministry of angels among the nations and in dispensing God's judgments is clearly taught in other parts of Scripture (Dan. 4:4–18; 10; 12:1; Rev. 8; 14; 16). Zechariah's vision assures us that God is in control of the future and will judge the Gentile nations during "the day of the Lord." God is longsuffering (2 Peter 3:9), but there comes a time when nations "fill up the measure of their sins" (Gen. 15:16; Matt. 23:32); and then God's judgment must fall.
The four chariots with their horses represented the "four spirits" from God, that is, four angels (Heb. 1:14) assigned to different parts of the world to do God's bidding. "The chariots of God are twenty thousand, even thousands of angels" (Ps. 68:17). The presence of chariots suggests battle, and this implies judgment. "For behold, the Lord will come with fire and with His chariots, like a whirlwind, to render [bring down, NIV] His anger with fury, and His rebuke with flames of fire" (Isa. 66:15 nkjv).
God Crowns His King-Priest (6:9–15) The eight visions came to an end, but there was yet another message from God to His servant. In the visions, God had assured His people that He would cleanse them and protect them from their enemies. But there was a message for the future as well. During the "day of the Lord," the nations would be punished for their sins, but Israel would be delivered. At the climax of that day, Messiah would return, the Jews would see Him and trust Him, and the nation would be cleansed. Then Messiah would be crowned as King-Priest to reign over His righteous kingdom (Zech. 9—14).
8. The four chariots: the Gentiles judged—6:1–8 B.The crowning of Joshua: Messiah will reign—6:9–15
If the horses' colors are significant, then Revelation 6:1–8 can assist us. The red horses symbolize war; the black horses, famine; and the white horses, death. There are no dappled horses in the vision John had in Revelation 6, but they could well symbolize plagues. During the "day of the Lord," God will use wars, famines, plagues, and death to punish the nations of the earth.
Confrontation (vv. 9–11). We aren't told when God gave Zechariah these instructions, but it was probably shortly after he had seen the eight visions, for this event is really the climax of the revelations given in the visions.
Since the two mountains (Zech. 6:1) were made of bronze, they are symbolic, for there are no bronze mountains in the Holy Land or anywhere else. In Scripture, bronze often symbolizes judgment. The altar of sacrifice in the tabernacle and the temple was made of wood covered with bronze, and that's where sin was judged when the sacrifices were burned. The serpent that Moses put on the pole was made of bronze (Num. 21:9), and when our Lord appeared to John and was about to judge the churches, His feet were compared to bronze "as if they burned in a furnace" (Rev. 1:15).
God told Zechariah that three esteemed Jews would arrive from Babylon, bringing gold and silver offerings to the Lord for the building of the temple. They would stay at the home of Josiah, who had the wonderful nickname "Hen," which means "gracious one" (v. 14). After they arrived in Jerusalem, Zechariah went to see them.
We can only imagine what transpired when the prophet told the visitors what God had commanded him to do: take their silver and gold offerings and make an elaborate crown.3 He was then to put this crown, not on the head of Zerubbabel the governor, who was of the royal line of David, but on the head of Joshua the high priest!
So, the cumulative effect of this vision is that God will judge the Gentile nations for their sins. This will occur during the period of time called "the tribulation" or "the day of the Lord" that precedes the return of Christ to the earth to set up His righteous kingdom. In the latter chapters of his book, Zechariah will describe many of the events that will occur during "the day of the Lord."
The visitors no doubt faced two problems: (1) the money from the Jews in Babylon was supposed to be used for the completion of the temple; and (2) there was no precedent in Scripture for a priest to be crowned king. Was Zechariah trying to oust the governor and make Joshua ruler of the struggling nation?
When Zechariah saw the horses, they were straining to go to their appointed destinations and do what
Zechariah 6
tions on the wonderful promise of a future KingPriest, but Zechariah 6:15 seems to limit God's working to the obedience of His people. "This will happen if you diligently obey the Lord your God" (niv).
How would this better the situation of the remnant and hasten the completion of the temple?
Coronation (vv. 12–13). Zechariah saved the explanation until he had fully obeyed the Lord. He made the crown and, taking the visitors with him, went to Joshua the high priest and conducted a coronation service. We don't know if all the elders of Israel were invited, but since the message this act conveyed was such an important one, it's likely that they were.
This statement is a reference to God's covenant recorded in Deuteronomy 28: "Now it shall come to pass, if you diligently obey the voice of the Lord your God" (v. 1). The remnant of Jews then in the Holy Land had to obey God's laws so that He might protect them and bless them as He promised, for the Messiah had to be born from this nation. Within a few centuries, the angel Gabriel would visit Mary and tell her she had been chosen to bring the promised Messiah into the world (Luke 1:26–38). The faithfulness of one generation assured the blessing of the next generations and ultimately the blessing of the whole world.
Then Zechariah explained God's message to the high priest and the witnesses. He must have told them that both Zerubbabel and Joshua were "men symbolic of things to come" (Zech. 3:8 niv). Even though Zerubbabel was from David's line, he wasn't the one God chose to be crowned. God chose Joshua, and for the first time in Jewish history, the Lord united the monarchy and the priesthood.
All of this refers, of course, to Jesus Christ; for He is "the man whose name is the Branch" (6:12; see 3:8).4 Looking down to the time of the kingdom, God announced that Messiah would be both King and Priest: He would sit on the throne and reign, but He would also build the temple and serve as a priest. In fact, many Jews and Gentiles will come from afar off and help build the millennial temple (6:15; Isa. 60:5–12; Hag. 2:7–9). No priest in Jewish history ever served as king; and the one king, Uzziah, who tried to become a priest, was severely judged by the Lord (2 Chron. 26:16–21). Only in Messiah does Jehovah unite both the throne and the altar. Today, Jesus Christ serves in heaven as both King and Priest, ministering "after the order of Melchizedek" (Heb. 7—8). This is in fulfillment of the Father's promise to the Son recorded in Psalm 110:4.
The visions are ended. We have seen a vivid panorama of God's plans for Israel, culminating in the King-Priest on David's throne, ruling over Israel and the whole world.
Remember these prophecies the next time you pray, "Thy kingdom come."
1 The Hebrew word eretz can mean either "land" or "earth" depending on the context, and sometimes it isn't easy to determine which is meant. In Zechariah 4:14, eretz is obviously "earth," for our God is "lord of the whole earth." The NIV translates eretz "land" in 5:3 and 6, meaning the land of Israel; while the KJV and NKJV use "earth," meaning the whole world. I prefer the NIV translation since these visions deal especially with the sins of the Jewish nation against the law of God. 2 By making a minor change in the Hebrew text, the NIV translators have the white horses going to the west, but the received text has the white horses following the black horses. 3 The KJV translated it "crowns," but how could you put several crowns on one man's head? The Hebrew word is plural, but this refers to the elaborateness of the crown. It was a diadem (Rev. 19:12), one crown with several levels, one on top of the other. 4 The statement "Behold the man" (v. 12) reminds us of what Pilate said to the Jews in John 19:5 when he presented Christ to them. It reminds us of the gospel of Luke, the gospel of the Son of Man. "Behold my servant" (Isa. 42:1) reminds us of Mark, the gospel of the Servant; "Behold your King" (Zech. 9:9) relates to Matthew, the gospel of the King; and "Behold your God" (Isa. 40:9) reminds us of the gospel of John, the gospel of the Son of God. 5 Some people "spiritualize" these kingdom prophecies and relate them to the church today rather than to a restored Israel in the future. That there are present-day applications of Old Testament passages, no honest student would deny; for the only "Bible" the first-century church had was the Old Testament. But there's a difference between application and interpretation. Each passage has only one basic interpretation, even though there may be several applications.
But during the reign of Christ on earth, there will be a restored temple and priesthood (Isa. 2:1–5; 27:13; Ezek. 40—48; Zech. 14:16), and Jesus Christ will sit on the throne of His father David as King and Priest (Luke 1:32–33).5 This will be the fulfillment of God's covenant promise to David that he would always have an heir seated on his throne (2 Sam. 7).
The statement in Zechariah 6:13 that "the counsel of peace shall be between them both" is translated in the NIV, "And there will be harmony between the two." In the kingdom, there will be perfect peace and justice because all civil and religious authority will be harmonized in one Person, Messiah, the King and Priest.
Commemoration (vv.14–15). Zechariah then took the crown from off Joshua's head and gave him his priestly miter (3:5). Why? Because the symbolic act was over and the crown did not belong to Joshua. It belonged to the coming Messiah. Zechariah placed the crown somewhere in the temple as a memorial (reminder) of the Lord's promise of a King-Priest who would bring peace and holiness to His people.
God will be faithful to His promises even if His people are unfaithful (2 Tim. 2:12–13), but they will miss out on the blessings. He didn't put any condi-
Zechariah 7
in the fifth month that commemorated the burning of the temple?"
CHAPTER FOUR Zechariah 7—8 TRUTH, TRADITIONS, AND PROMISES T
The reply (vv. 4–7). Zechariah didn't give them an immediate reply. In fact, the Lord didn't reveal His will in the matter until later (8:9). It was necessary first to deal with the heart attitudes of the people. After all, our relationship with the Lord isn't so much a matter of traditions and rules as it is faith, love, and a desire to please Him. Immature people require religious regulations to tell them what to do, and these regulations help them measure their "spiritual life." But God wants us to mature spiritually and grow from obeying rules to following principles and cultivating a vital personal relationship with Him.
o what extent do the traditions of the past have authority over what the church does today? As times change, should customs also change? And who has the authority to change them? Are religious traditions to remain as they've always been, or can we drop the old ones and begin some new ones?
These are questions that are challenging churches today and even dividing churches, but these questions aren't new. Similar questions were asked centuries ago when Sharezer and Regemelech arrived in Jerusalem from Babylon. The Jews in Babylon had sent them to ask the prophet Zechariah about the traditional Jewish fasts. Zechariah used the opportunity to teach the people about true spiritual worship, and then he turned their eyes away from the past to the promises of the future.
In true rabbinical fashion, Zechariah answered their question by asking some questions! In fact, he asked these questions of all the people and priests, for they too had kept these fasts. "When you fasted," Zechariah asked, "did you do it for the Lord or for yourselves? And when you feasted, was it for the Lord or for yourselves? What was in your heart?"
III. God instructs His people (7:1—8:23) A.About true fasting—7:1–7 B.About obedience to the Word—7:8–14
The prophets who ministered prior to the fall of Jerusalem had taught the people that their religious observances had to come from the heart. To worship God any other way meant to practice hypocrisy. As far back as the ministry of Samuel, God told the people that He wanted their obedience and not their sacrifices (1 Sam. 15:22), and this truth was also taught in the psalms (50:8–14; 51:16). Isaiah had proclaimed this message (Isa. 1:11–17; 58:1–14), and so did the prophet Micah (6:6–8), but the people didn't listen. Life was peaceful and secure in those days, and it was much easier to maintain the traditions than to really meet with God and have a "heart experience" of worship.
Problems Concerning Tradition (7:1–14) Tradition is a useful and necessary social practice. It helps to tie generations together and keep society moving in a united way. Whether the traditions involve the way we eat and dress, how we treat our parents and family, the way we move from childhood into maturity, or the way we choose a job or a mate, tradition helps to stabilize things and guide us in making acceptable choices. But sometimes tradition creates problems, especially when the times change radically and people don't want to change with the times.
The request (vv. 1–3). Almost two years had elapsed since the crowning of Joshua, and the work of rebuilding the temple had gone on steadily. In another three years, the temple would be completed and dedicated. While we have no recorded messages from Zechariah during that time, certainly he was ministering to the people and encouraging the workers in their important task.
Zechariah wasn't condemning traditions as such. He was emphasizing the fact that the true spiritual life can't be turned on and off at our convenience, so that we serve God one minute and forget Him the next. If we feast, we must do it to glorify God (1 Cor. 10:31); if we fast, we must do it to honor Him. The Lord must be the center of our lives and the reason for our actions. If we keep a fast (or any other religious tradition) just to please ourselves and win the admiration and approval of others, then God is not pleased and the activity was wasted.
The law of Moses required the Jews to observe only one national fast, and that was on the annual day of Atonement (Lev. 23:16–32). Of course, individual Jews could fast from time to time as they felt led, but this wasn't required of the entire nation.
God's final answer was given later (Zech. 8:19): all four fasts will one day be turned into feasts! This would take place during the Kingdom Age when Messiah will sit on the throne, judging with justice and truth. (Isaiah saw the same picture; Isa. 61:2–3; 65:19.) So, instead of living in the past tense and mourning over calamities, why not live in the future tense and rejoice over what God has promised to do for His people?
To commemorate events surrounding the destruction of Jerusalem and the temple, four new fasts had been added to the religious calendar by the Jewish exiles in Babylon (see Zech. 8:19): one in the tenth month, when the Babylonians had begun the siege of the city; another in the fourth month, when the city walls had been broken through; one in the fifth month, when the temple was burned; and the fourth in the seventh month, when the Jewish governor Gedaliah had been assassinated (see Jer. 41).
The rebuke (vv. 8–14). Zechariah reminded the people of the way their forefathers routinely practiced their religion but failed to hear God's Word and obey it from their hearts. That was the reason Jerusalem and the temple had been destroyed. Their "religion" was just
The significant question was "Now that the temple was being rebuilt, was it necessary to continue the fast
Zechariah 7—8
Churches are like families; each one has its own set of traditions, many of which may be good. The truths of God's Word don't change, but changing circumstances reveal new principles and new applications of that Word. The old Youth for Christ slogan said it perfectly: we must be "geared to the times, but anchored to the Rock."
a part of their lives; it wasn't the very heart of their lives. They could go to the temple and piously present their prayers and sacrifices, but then leave the temple to break God's law, worship idols, and abuse other people.
Through the prophets, the Lord had called the people to practice justice, but the leaders had continued to exploit the people for personal gain. The rulers of the nation had ignored the law of Moses and refused to show compassion toward the poor, the widows and orphans, and the aliens in the land (Ex. 22:22–24; Deut. 10:18–22; Amos 2:6–8; 5:11–12, 21–24). God wasn't interested in their sacrifices and prayers so much as the obedience of their hearts.
Jesus dealt with the question of tradition when He was ministering here on earth (Matt. 15; Mark 7). He carefully distinguished between the inspired Word of God that never changes and man-made traditions that are always subject to review and revision. Final authority for faith and practice must rest in the Word of God. "Tradition is a guide and not a jailer," wrote novelist W. Somerset Maugham, but history reveals that it's a difficult thing for many people to break with tradition. It's easier to have a religion of habit than a religion of the heart. Churches, families, and individual believers need to examine their cherished traditions in the light of God's truth. Perhaps some of our fasts need to be turned into feasts (Zech. 8:18)!
The danger of tradition is that it can easily turn into traditionalism. "Tradition is the living faith of the dead," wrote theologian Jerislav Pelikan; "traditionalism is the dead faith of the living." Traditionalism means going through the outward motions instead of honoring the Lord from our heart; it means participating in a religious event but failing to have an inner spiritual experience.
Sometimes the only way the Lord can bring us back to reality is to force us to endure suffering. "Before I was afflicted I went astray, but now I have kept thy word" (Ps. 119:67). When we find ourselves in the furnace of affliction, we turn to God and His promises, because that's the only hope we have. The Lord had to send the Jewish people into exile before they'd learn to turn from idols and appreciate all the blessings they had because of God's grace.
Promises Concerning Israel (8:1–23) God's people don't live on explanations; they live on promises. Faith and hope are nourished by the promises of God given to us in the Scriptures. That explains why Zechariah dropped the discussion of the traditions and delivered a new message from the Lord. In this message, he focused the people's eyes of faith on the future and shared some wonderful promises to encourage them. Note the repetition of the phrase, "Thus saith the Lord," which is used ten times in this chapter.
The word tradition simply means "that which is passed along." It comes from a Latin word that means "to hand over." The basic doctrines of the Christian faith must be handed from generation to generation (1 Tim. 2:2; 1 John 1:1–3; 1 Cor. 11:2; 1 Thess. 2:15; 3:6; Jude 3), but the customs and traditions of the early church don't carry the same authority as the inspired Word of God. In fact, as times change, some of these customs may be detrimental to the work of the Lord. To institute four fasts because of the tragedies that occurred in Jerusalem, and yet not repent because of the sins that caused these tragedies, was to miss the whole purpose of God's discipline.
The city of Jerusalem will be rebuilt (vv. 1–6). God affirmed His jealous love and concern for Zion, just as He had done earlier (1:14). He promises that Jerusalem will be rebuilt and become a wholly different city, dedicated to truth and holiness. This promise will be fulfilled when Jesus Christ returns to earth to establish His kingdom (Isa. 1:26; 2:3; 60:14; 62:12).
But the compassionate Lord centers on people and not buildings, particularly the elderly and the children. He describes a city so safe and friendly that the elderly can leisurely sit in the streets and talk, and where the children can play in the streets and not be in danger. In today's man-made cities, the elderly and the children aren't safe in the streets or anywhere else! The children are killed before they have a chance to be born, and when the elderly are no longer "useful," we find legal ways to end their lives. But all of that will change when Jesus returns and righteousness reigns.1
C.About Jerusalem's future—8:1–23
Centuries ago, when the first missionaries went to Moravia, they weren't allowed to preach in the Slavic language! Why? Because the only "holy languages" the church approved were Hebrew, Greek, and Latin. Fortunately, the church leaders had sense enough to revoke this foolish edict; otherwise, evangelism would have been impossible. Believers today who insist that we sing only the psalms in our public worship, accompanied only by an organ or a piano, are captive to traditions that have no biblical basis. City congregations that follow a Sunday time schedule that was tailored for the rural community may be losing opportunities to reach urbanites with the gospel. Over the years, I've been privileged to minister in many churches of different denominations, and I've seen how dead traditions can become roadblocks to progress.
The people of Israel will be regathered (v. 7). True to His covenant, God disciplined His disobedient people and dispersed them throughout the world (Deut. 28:63); but one day, He will regather them to their land and to their Holy City (Isa. 11:11–12; 43:5–7; Jer. 30:7–11; 31:7–8). While groups of Jewish patriots have returned from time to time to their land, the kind of worldwide regathering described by the prophets has never yet occurred.
Zechariah 8
encouraged Job to confess his sins so God could again make him wealthy. Bargain with God! But Job refused to do that, though he didn't understand what the Lord was working out in his sufferings.
The relationship between Israel and Jehovah will be restored (v. 8). The promise "They will be My people" reminds us that God claimed the people of Israel as His own. When God delivered Israel from Egyptian bondage, He said to them, "Obey My voice, and do according to all that I command you; so shall you be My people, and I will be your God" (Jer. 11:4 nkjv; see Ex. 19:3–5). For a time, God abandoned His people because they abandoned Him, and He called them "Lo-ammi; for you are not My people, and I will not be your God" (Hos. 1:9 nkjv).
God's covenant with Israel declared that He would punish them physically and materially if they disobeyed Him, but bless them if they obeyed Him (Deut. 27—28; Lev. 26). However, He has no such covenant with Christian believers today. He promises to meet all our needs (Phil. 4:19) and direct in all our circumstances (Rom. 8:28), but our riches are of a heavenly nature (Eph. 1:3). If God chooses to make some of His people wealthy, it's that they might use what He gives them to help others (1 Tim. 6:17–19). He blesses us that we might be a blessing. However, riches are no proof of God's special love, nor is poverty evidence that He's forsaken us.
The nation of Israel was punished for her idolatry by being sent into Babylonian captivity. Then she was punished for rejecting her Messiah by being sent into worldwide dispersion. One day, God will summon His sons and daughters from afar, and the streets of a restored Jerusalem will be crowded with His people. "At that time I will gather you; at that time I will bring you home. I will give you honor and praise among all the peoples of the earth when I restore your fortunes before your very eyes" (Zeph. 3:20 niv).
The covenant standards will be renewed (vv. 14–19). Whether God is dealing with His people in the Old Testament or the New Testament, His standards don't change. The church today doesn't live under old covenant law, but "the righteousness of the law" is still what God wants to develop in our lives (Rom. 8:1–4). "Be holy, for I am holy" is quoted from the Old Testament law for New Testament Christians (Lev. 11:44; 1 Peter 1:15–16).
The land of Israel will be refreshed (vv. 9–13). Haggai had rebuked the Jewish remnant because the people weren't faithful to the Lord in their stewardship (Hag. 1). Instead of honoring the Lord and building His house, they built their own houses first, and for this sin, God disciplined them. The weather turned bad, their crops failed, and the economy became worse and worse. God wasn't being unkind to His people; He was only being true to His covenant (Deut. 28:38–46).
God reminded His people of their obligations to speak the truth, to practice justice in the courts, to honor His name by not swearing falsely, and to love their neighbors. Of course, all the law is fulfilled in our conduct when we practice love (Rom. 13:8–10). The God of love hates sin! (See Prov. 6:16–19.) God's dispensations may change, and He can work in different ways at different times, but His character and standards never change. He wants His people to be "a holy nation" (Ex. 19:6; 1 Peter 2:9). "Therefore love the truth and peace" (Zech. 8:19).
But now the land would be refreshed by the Lord and the crops would grow abundantly. Laborers would get their wages and their money would be sufficient to pay their bills. The Lord would send the promised rain (Deut. 28:11–12), and the other nations would witness the blessing of the Lord on His people. Instead of being a reproach, Israel would become a witness to the glory of the Lord.
In verse 18, the prophet clearly answered the question about the fasts. The day would come when Messiah would reign and all Israel's fasts would become feasts! "And I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall be no more heard in her, nor the voice of crying" (Isa. 65:19). Zechariah and Isaiah were both saying, "Don't live in the past tense; live in the future tense! Rejoice at the promises God gives you for a joyful future!"2
While this promise of material blessing was given primarily to the remnant in Zechariah's day, it has its application to the future regathered and restored nation. God promises that "the desert shall rejoice and blossom like the rose" (Isa. 35:1) in the kingdom of Messiah.
There are two facts about material blessings that we must always keep in mind. First, we don't obey God just to become wealthy and secure. We obey God because He is God and deserves our loving obedience. Obedience builds character, and when our character is what it ought to be, God can trust us with His blessings. Material blessings aren't bribes, nor are they rewards. They're God's way of saying, "You're maturing in godliness, and now I can give you more to use for My glory."
The Gentiles will be redeemed (vv. 20–23). God called Abraham and established the nation of Israel so His people would witness to the Gentiles and lead them to faith in the true God (Gen. 12:1–3). In setting apart one nation, God was seeking to reach a whole world. Many of the great events in Jewish history recorded in Scripture had behind them a witness to "the whole world": the plagues of Egypt (Ex. 9:16); the conquest of Canaan (Josh. 4:23–24); God's blessing of the nation (Deut. 28:9–11); and even the building of the temple (1 Kings 8:42–43). When David killed Goliath, he announced that God would give him vic-
Second, God doesn't always respond with material blessings, and poverty is not a sign that God has forsaken His people. The experience of Job completely destroys this "commercial" idea of faith and obedience. Job's friends had a "commercial" view of faith, so they
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sion (Rom. 9:1–3). That ought to be motivation enough for us to lovingly witness to the people who gave us the Bible and the Savior.
tory so "that all the earth may know that there is a God in Israel" (1 Sam. 17:46).
But Israel failed in her mission to the Gentiles. Instead of the Gentile nations coming to worship the true God of Israel, the Jews forsook Jehovah and worshipped the false gods of the Gentile nations. The "court of the Gentiles" in Herod's temple became a market where Jews visiting Jerusalem from other countries could exchange their money and buy approved sacrifices. However, before we criticize the Jews too much, we had better examine the track record of the church when it comes to winning the lost at home and taking the gospel to nations abroad.
CHAPTER FIVE Zechariah 9—11 MESSIAH, THE SHEPHERD-KING I
n the last half of his book, Zechariah presents two oracles ("burdens")1 that focus on the first and second advents of the coming Messiah. These six chapters comprise one of the greatest concentrations of messianic truth found anywhere in Scripture, but the truth is always related to God's purposes for His people Israel. Zechariah reveals Messiah as the humble King, the loving Shepherd, the mighty Warrior, the gracious Savior, and the righteous Ruler who will reign on earth as King and Priest.
When Messiah restores His people and establishes His kingdom, the Gentiles will trust the true and living God and come to Jerusalem to worship Him. Isaiah saw a river of Gentiles "flowing" into the city (Isa. 2:1–5), and Micah used the same figure (Mic. 4:1–5). Zechariah describes a scene in which ten men (a Hebrew expression for "many men") will take hold of one Jew and beg to go with him to the temple!
Bible students may not agree on the interpretation of each detail of these complex prophecies, but they do agree on the greatness of the Christ whose character and ministry are so vividly portrayed here. As we study these chapters, may our hearts burn within us (Luke 24:32) and may we love Him more.
It's a wonderful thing when God so blesses His people that others want what God's people have. "We have heard that God is with you" (Zech. 8:23). This sounds like what should happen in our local churches when an unbeliever beholds our worship of the Lord. "He will be convinced by all that he is a sinner and will be judged by all, and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, 'God is really among you!'" (1 Cor. 14:24–25 niv).
IV. God redeems His people (9:1—14:21)
Messiah's First Advent (9:1–9) The coming of God's Son to this earth wasn't heaven's "Plan B" or a hasty decision by the Father after our first parents sinned. The plan of redemption was settled in eternity, before there ever was a creation. The coming of the Lamb of God was "foreordained before the foundation of the world" (1 Peter 1:20), for He was "the Lamb slain from the foundation of the world" (Rev. 13:8). Preparation for the King (vv. 1–8). These verses describe the march of Alexander the Great and his army through the area north and east of Palestine. Alexander defeated the Persians in 333 BC at the Battle of Issus and then turned to conquer the leading cities in Phoenicia. Daniel had predicted Alexander's success; he compared him to a winged leopard (Dan. 7:6) and a fighting he-goat (Dan. 8). It's been said that prophecy is history prewritten, and both Daniel and Zechariah wrote some of that history.
Two oracles A.The rejection of Messiah—9:1—11:17
"I say then," wrote Paul, "has God cast away His people? Certainly not!" (Rom. 11:1 nkjv). There's a bright and blessed future for God's people Israel, even though the nation has been oppressed and persecuted by the Gentiles, some of whom claimed to be Christians. Our privilege is to love them, pray for them, and tell them that their Messiah, Jesus Christ, has come and will save them if they trust in Him.3 The gospel of Christ is still "the power of God for salvation to everyone who believes, for the Jew first and also for the Greek" (Rom. 1:16 nkjv).
1 However, let's not wait until then to show compassion to the unborn and the elderly. If God's ideal is happy children playing together in the streets and elderly people chatting together, then why not aim for the ideal today? Jesus came that we might have abundant life as well as eternal life, but our modern cities are more and more becoming places of death. 2 For that matter, their fasts didn't accomplish anything because their hearts weren't right with God (Zech. 7:4–14). They only went through a religious ritual that did more harm than good. Better not to do it at all than to do it and not mean it. 3 Contemporary opposition to Jewish evangelism is a subtle new form of anti-Semitism. The Christian church owes so much to Israel, and the best way to pay the debt is to share the gospel with the Jewish people. If it's wrong to witness to Jews, then Jesus was wrong, and so were Peter and Paul. Jesus wept over Jerusalem, and Paul was willing to go to hell for their conver-
Hadrach was a region to the far north of Palestine, bordered by the Euphrates River, and Damascus was the capital of Syria. After defeating these nations, the Greek army then marched down the Phoenician coast, taking one city after another, from Tyre and Sidon in the north to Ashkelon and Gaza in the south. Indeed, God "cut off the pride of the Philistines" (Zech. 9:6) and put an end to their idolatrous worship (v. 7).2
The statement in verse 1 about "the eyes of men being toward the Lord" may mean that Alexander's victorious march caused people to look to God for help, but it could also mean that God's eyes were on the nations and especially on His people Israel. The NIV
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Mark 11:1–11; Luke 19:29–44; and John 12:12–19). This is the only public demonstration Jesus allowed during His ministry, and He did it to fulfill Scripture.
margin says, "For the eye of the Lord is on all mankind, as well as on the tribes of Israel." Merrill Unger suggests that as the people were watching Alexander, they were actually watching God at work, for "history is His story."
When Zechariah put this prophecy about Jesus right after his prophecy concerning Alexander the Great, he was obviously inviting his readers to contrast the two conquerors. Alexander's arrival brought fear to people, but the Jews were commanded to rejoice and shout because their King had come. Jesus was righteous in all that He did, and His purpose in coming was to bring salvation to those who would trust Him. How different from Alexander!
After a two-month siege of Gaza, Alexander took the city and then went to Jerusalem.3 He was unhappy with the Jews because they had refused to pay him the annual tribute that they usually gave to the Persians. The high priest in Jerusalem called for the people to fast and pray, and he presented sacrifices to the Lord to seek His special protection.
Alexander rode a mighty steed and proudly led a great army from one victory to another, but Jesus rode a lowly donkey and came in humility.4 The people who welcomed Him were common peasants who laid palm branches and garments before Him on the road. The great people of Jerusalem didn't welcome Him, but little children sang to Him in the temple. Jesus could have brought judgment, but instead He brought grace and forgiveness (John 3:17). Instead of making a grand oration, Jesus beheld the city and wept over it; instead of slaying His enemies, He went to a cross and died for them!
The night before Alexander and his army were to arrive at Jerusalem, the high priest had a dream in which God told him to adorn the city, tell the people to dress in white garments, and open the gates to their visitor. The high priest and the other priests would head the procession dressed in their holy robes. This they did, and Alexander was so impressed that he welcomed them in peace. The high priest told Alexander about Daniel's prophecies concerning him, and Alexander even offered sacrifices to Jehovah in the temple. Thus, the city and the people were spared.
But Zechariah had promised that Jerusalem and Judea would be spared. "I will camp around My house because of the army, because of him who passes by and him who returns" (v. 8 nkjv). Alexander had passed by Jerusalem en route to Gaza, but then he turned back to the Holy City. How much of Josephus's account is fact and how much is tradition, we can't tell, but we do know that God kept His promise and protected His people.
What a wonderful Conqueror! Let's move now to the future and examine His conquests.
Messiah's Conquests at His Second Advent (9:10— 10:12) The entire age of the church fits between Zechariah 9:9 and 9:10, just as it does between Isaiah 9:6 and 7 and after the comma in Isaiah 61:2. The prophet is now writing about what will happen when Jesus comes to earth to defeat His enemies and establish His kingdom. At His first advent, He rode a humble donkey; but at His second advent, He will ride a white horse and lead the armies of heaven (Rev. 19:11–21).
But why all this concern over the conquests of Alexander the Great? His conquests helped to prepare the world for the coming of Jesus Christ. By building Greek cities, encouraging his soldiers to marry women from conquered nations, and spreading Greek culture and the Greek language, he unified the known world, and when the Romans took over, they found an empire all prepared for them. Greek was the language of literature, and our New Testament is written in the common Greek language of the people of that day. The combination of Greek culture and Roman government, roads, and laws was just what the early church needed for the spread of the gospel.
Messiah will proclaim peace (vv. 10–13). At the beginning of World War I, British author H.G. Wells published a book called The War That Will End War. On November 11, 1918, at the end of the great war, Prime Minister David Lloyd George said to the British Parliament, "At eleven o'clock this morning came to an end the cruelest and most terrible war that has ever scourged mankind. I hope we may say that thus, this fateful morning, came to an end all wars." But Wells' title proved wrong and Lloyd George's wish was never fulfilled, for war is still with us.
However, the promise in verse 8 goes far beyond the time of Alexander, for it states that God is always protecting His people and His house. No one can touch them without His permission. In the centuries since Alexander's conquest, the Jewish nation has suffered often because of invaders, and Jerusalem and the temple were destroyed by the Romans in AD 70. But the day will come when Messiah will reign and no invader will be able to threaten God's people let alone attack them.
However, when Jesus Christ comes again, He will "speak peace" (v. 10) which means "proclaim peace," for unlike authors and politicians, when Jesus speaks, His words carry authority and things happen (Ps. 33:9). His Word will go forth with power and there will be a general disarmament around the world. Chariots and war horses will be demobilized, every weapon will be destroyed, and "they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more" (Isa. 2:4; see
Presentation of the King (v. 9). This prophecy was fulfilled when Jesus Christ rode into Jerusalem on what we traditionally call "Palm Sunday," and the event is recorded in all four gospels (Matt. 21:1–11;
Zechariah 10—11
pour out His Spirit on Israel (Zech. 12:10) and bring them to repentance and faith in Christ.
Mic. 4:3). Our Lord's rule will be universal, from sea to sea and from the Euphrates River to the ends of the earth (see Ps. 72:8).
Messiah will strengthen His people (vv. 2–12). Once again the prophet uses the image of the flock, this time a flock led by evil shepherds who cause them to wander and go astray (Matt. 9:36). The Jews were commanded to obey the priests, who would tell them God's will (Ex. 28:30; Lev. 8:8; Ezra 2:63), but too often the leaders turned to diviners and seers and used idolatrous divination devices which were forbidden by the law (Deut. 18:10–12). Israel in the latter days will be like wandering sheep because their leaders will follow lies instead of God's truth (see Ezek. 34).
Zechariah 12:1–9 teaches that there will be one last battle before Jesus establishes His kingdom, as the Gentile armies attack Jerusalem. But the Lord will use Judah as His bow and Ephraim as His arrow and defeat all His enemies (9:13). He will call all His exiled people back from the many nations to which they've been scattered during this age, and they'll return to their "stronghold," which can mean both God their Refuge and the stronghold of Mount Zion. In their land, ruled over by their Messiah, the Jews will receive double blessing in return for all their suffering.
But Messiah will turn the "sheep" into warhorses (v. 3)! He will punish the evil shepherds (leaders) and give victory to His people. Several striking images of Messiah are given in verse 4. The cornerstone speaks of Christ the foundation for His people, the keystone that joins the walls. (See 3:10 and references to the Stone.) The tent peg refers to Messiah as one on whom burdens may be placed with confidence (see Isa. 22:20–24), and as the battle bow, He is the victorious Warrior who never loses a battle (Ps. 45:5; Isa. 63:2–4). Note that Messiah comes "from Judah" (Zech. 10:4), for God gave the messianic promise to Judah in Genesis 49:10. Every ruler of the nation since David came from the tribe of Judah, for it was with David that God made His covenant (2 Sam. 7).
Messiah will march in triumph (9:14—10:1). The image here is that of a storm, not unlike what we read in Psalm 18:7–15 and Habakkuk 3:3–15. Messiah will march forth with a voice like thunder and arrows like lightning, and His army will march with Him. He'll shield them from danger and death and will enable them to defeat their enemies.
In Zechariah 9:15, the image changes from a storm to a feast, and the prophet pictures the soldiers shouting like men who are drunk with wine. (See 10:7.) But instead of being drunk on wine, they're "drunk" with the blood of their enemies. Each man is "filled to the brim" like the bowls used at the temple to catch the blood of the sacrifices on the altar (Lev. 4:6–7).
The emphasis in the rest of the paragraph is on "strength" and "mighty men" (Zech. 10:5–7, 12). Because the Lord will be with the Jews, they will trample their enemies down like mud in the streets, and they will go from victory to victory in the strength of the Lord. God will also call His scattered sheep back home from the many countries where they've been scattered. Just as a shepherd can whistle or play a tune on a pipe and call his flock together, so the Lord will gather His people. It will be like a second "exodus" when they pass through the "sea of affliction" to return to the Lord and to their land.
Again, the image changes (Zech. 9:16—10:1) and the army is pictured as a flock of sheep that the Messiah saves by His power. Sheep are the last animals you would take to a war, but Israel has always been God's special flock (Ps. 100:3) and God "the Shepherd of Israel" (80:1). Zechariah will use the "flock" and "shepherd" images again in his prophecy (Zech. 10:2–3; 11:4–16; 13:7). Once more, the image changes from sheep to precious stones (9:16). When the high priest Joshua was cleansed and clothed, he received the special holy turban that was his crown (3:5), and then he was crowned with a royal diadem that made him king as well as priest (6:9–12). But now it's God's people who are like beautiful precious jewels, sparkling in the land and revealing the beauty of their God.
What a day of victory! God's people Israel will be regathered, redeemed, reunited as one nation, and rejoicing in the strength of the Lord! But this same God can give the same blessings to His church today. We're a scattered people, divided and sometimes distant from each other, but the Lord can unite us in Christ and bring us together. We're fighting battles against the enemy, but the Lord can strengthen us and turn His helpless sheep into victorious war horses. How much He is willing to do for us, if only we would admit our failures and unbelief and turn to Him for help.
This section ends with a brief description of the land and the changes God will make for the joy of His people (9:17—10:1). There will be plenty of grain in the fields and fruit in the vineyards because the Lord will provide the rain in its time. How often in their history the Jews turned for help to Baal, the god of storms, instead of turning to the Lord who alone can send the rain. (See 1 Kings 18.) During the Kingdom Age, the land of Palestine will be fruitful and beautiful as God provides the rain that is so necessary for anything to grow.
Messiah Rejected by His People (11:1–17) The two chapters we've just surveyed indicate that Israel will be in trouble in the last days until their Messiah comes to rescue them, cleanse them, and give them a kingdom. How did they get into this trouble?
The promise of rain given in Zechariah 10:1 may have a spiritual meaning behind it, because the Holy Spirit is spoken of in terms of rain (Isa. 32:15; 44:3; Ezek. 29:39; Hos. 6:3; Joel 2:23–32). God promises to
During the time of David and Solomon, Israel was
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sermons" to get the attention of the careless people,5 so perhaps that's what Zechariah did. He carried the two instruments of a faithful shepherd, a staff (crook) to guide the sheep and a rod to ward off enemies, and he paid special attention to the oppressed ("poor") in the flock, those who needed special attention. According to verse 11, some of the "poor of the flock" were watching him, so apparently this was an "action sermon."
the most powerful nation on earth, with wealth and resources beyond measure. After Solomon's death, the nation divided into two kingdoms, Israel and Judah. Israel, the northern kingdom, began to deteriorate, so God sent the Assyrians to conquer them and scatter them. Judah had a series of godless kings, so God sent the Babylonians to take Judah captive.
Seventy years later, a small band of Jews returned to their land to rebuild their temple. Life was difficult, and the nation had none of its former glory; but over the years they persisted and restored the temple and the city. Then their Messiah, Jesus Christ, came to them, and they rejected Him and asked their Roman rulers to have Him crucified. About forty years later, in AD 70, the Roman armies came and destroyed Jerusalem and the temple and scattered the Jews to the nations of the world. Because they didn't receive their own Messiah, they have been a scattered people ever since.
He called the one staff "Beauty" (Favor, Grace) and the other one "Bands" (Union). He fed the flock and even got rid of three unfaithful shepherds.6 Then one day he broke both of the staves! God's favor to His people had come to an end; the covenant union between God and His people was broken. But so also was the union between Judah (the southern kingdom) and Israel (v. 14).7
God is longsuffering and waits for sinners to repent and believe, but there comes a time when He has done all that He will do to reach them. This happened to Israel when Jesus was ministering on earth. "But although He had done so many signs before them, they did not believe in Him" (John 12:37 nkjv). Jesus Himself said, "How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing" (Matt. 23:37 niv).
This chapter explains the nation's rejection of the true Messiah and how they will accept a false messiah, the Antichrist, who will appear at the end of the age and deceive the whole world. The key image in the chapter is that of the shepherd, and three different shepherds are presented.
The wailing shepherds (vv. 1–3). These brief verses describe the invasion of the Holy Land by the Romans. Key places like the Jordan, Lebanon, and Bashan are mentioned. The invading army is like a fire that burns the forests. The "wailing shepherds" are the rulers of the nation who have led the people astray and are now paying for their sins. In the East, leaders and rulers were called "shepherds" because they led the people, protected them, and provided for them. Jeremiah saw a similar scene: "Weep and wail, you shepherds; roll in the dust, you leaders of the flock. For your time to be slaughtered has come" (Jer. 25:34 niv). Usually the shepherds gave the sheep for slaughter, but here the shepherds themselves are led to the slaughter!
Actually, the people wanted Zechariah to quit! He asked for his wages and they gave him the price of a slave, thirty pieces of silver (Ex. 21:32), an amount that he sarcastically called "a lordly—handsome—price." So disgusted was he with his wages that he went to the temple and threw the money to the potter who was working there, perhaps supplying vessels for the priests.
According to Matthew 27:1–10, Zechariah's actions were prophetic, for Judas sold Jesus for thirty pieces of silver, brought the money back, and threw it into the temple. The priests took the money and used it to buy an abandoned potter's field as a cemetery for strangers. But verse 9 attributes the quotation to Jeremiah, not Zechariah, a fact that has puzzled Bible students for centuries.
The high priest Caiaphas thought that by killing Jesus, he would save the Jewish nation from destruction (John 11:47–53), but just the opposite occurred. By rejecting their Messiah, they opened the doors to judgment and dispersal. It was true that Jesus did die for the nation of Israel, for He died for the sins of the whole world (1 John 2:1–3), but their rejection of truth led to their acceptance of lies, and the result was the Roman invasion and the destruction of their temple and city.
If we have a high view of inspiration, we can't simply dismiss this statement as a mistake or a scribal error; nor can we escape by saying that Jeremiah spoke the prophecy, but Zechariah wrote it in his book. Wouldn't you expect to find it in Jeremiah's book? Perhaps the solution lies in understanding the way ancient authors used texts from other writers.
First of all, how does Jeremiah get into the picture? It appears that Matthew alludes to Jeremiah's actions recorded in Jeremiah 19, when he broke the jar and pronounced judgment on Judah and Jerusalem. He announced that the Valley of the Son of Hinnom, outside Jerusalem, would become a cemetery because of the sins of the people (Jer. 19:11). Note that this event took place near the entrance of the east gate, which was the Potter's Gate leading to a potter's field (vv. 1–2), and note also the phrase "innocent blood" in verse 4, a phrase that Judas used when he returned the silver to the priests (Matt. 27:4). So, from Jeremiah, Matthew
The true Shepherd (vv. 4–14). God commanded Zechariah to play the role of the true Shepherd. He became a type of the Messiah at the time when our Lord was ministering on earth. The flock of Israel was destined for slaughter because of their wicked rulers, but he was to do his best to rescue them. The Jewish leaders weren't concerned about the sheep; they were concerned only about their own position and power. Did Zechariah actually obtain a flock and become a shepherd, or was this only to be written in his book? Isaiah, Jeremiah, and especially Ezekiel used "action
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heaven and confine him to the lake of fire for a thousand years (Rev. 19:11–21).
borrowed the images of a potter's field, innocent blood, and a cemetery.
During that thousand years, Christ will reign in His glorious kingdom, Israel will receive the blessings promised by the prophets, the church will reign with Him, and all creation will enter into "the glorious liberty of the children of God" (Rom. 8:21 nkjv).
Matthew cited Zechariah 11:12–13 concerning the thirty pieces of silver that were thrown down to the potter in the temple. Why would a potter be in the temple? Since the priests used many different kinds of vessels, the services of a potter would certainly be necessary. So, from Zechariah, Matthew borrowed the temple, the thirty pieces of silver that were thrown down in the temple, and the potter to whom they were thrown.
Thy kingdom come!
1 The Hebrew word means "to lift up," suggesting that the prophet lifted his voice to proclaim the Word of God. But there's also the idea of a heavy weight that the prophet carries because of the seriousness of the message. 2 The conquest of Philistia had also been predicted by Isaiah (23:1–18), Jeremiah (25:22; 47:4), Ezekiel (26:1–21; 28:20–24), and Amos (1:9–10). 3 The account of Alexander's visit to the Holy City is recorded by the Jewish historian Josephus in his Antiquities of the Jews, book XI.8, sections 3–5. 4. The donkey was the animal used by royalty (2 Sam. 16:2; 18:9; 1 Kings 1:33). 5 Isaiah gave his two sons names that illustrated what he was preaching to the people, and he also dressed scantily, like a prisoner of war, for three years. Jeremiah wore a yoke, publicly broke pottery, and wore a dirty girdle. Ezekiel "played" at war, got a haircut and disposed of the cuttings in three unusual ways, and cut a hole in the wall so he could "escape." 6 Students have a tough time figuring out who these three shepherds were. They scour lists of the names of rulers, priests, and other important people who lived at that time, but we have to confess that we just don't know, and it's useless to speculate. 7 History reveals that the Jews have had a tendency to break up into parties and sects rather than try to agree and work together for common goals. Over the centuries, they have produced many different groups, religious and political, and there will be no national unity until the "birth" of the new nation when Messiah comes. 8 In Mark 1:1–3, in the best Greek texts, Mark quotes Malachi 3:1 and Isaiah 40:3 and says, "As it is written in Isaiah the prophet." He names the greater prophet.
Now, it's obvious that Zechariah's words don't perfectly parallel the events described in Matthew 27:1–10. In Zechariah, the money was given to the prophet, while in Matthew, it was given to Judas the traitor. The prophet gave the money to the potter in the temple, but Judas gave his wages to the priests who then bought a potter's field. What Matthew did was unite (the technical word is "conflate") elements from both Jeremiah and Zechariah, but since Zechariah was a minor prophet, he named only Jeremiah, the major prophet.8
Whatever view you take of this matter, it's remarkable that Jesus was sold for thirty pieces of silver, that the silver was thrown down in the temple, and that the silver was used to buy a potter's field. And all of this happened because the Jewish people rejected Zechariah the shepherd and Jesus the Good Shepherd!
The false shepherd (vv. 15–17). The prophet was then commanded to adopt the role of a "foolish shepherd." The word foolish doesn't mean "stupid" but "morally deficient, corrupt" because he doesn't receive God's truth. He's also called "a worthless [idle] shepherd," because he doesn't care for the sheep. Unlike the Good Shepherd, he doesn't seek the lost, care for the young, feed the flock, or heal the injured. All he does is slaughter the flock to feed himself! (See Ezek. 34.)
Because Israel rejected their true Shepherd, Jesus Christ, they will one day blindly accept and obey the false shepherd (Antichrist) who will lead them astray. Those who reject the light inevitably accept the darkness. "I have come in My Father's name," said Jesus, "and you do not receive Me; if another comes in his own name, him you will receive" (John 5:43 nkjv).
B.The return and reign of Messiah—12:1—14:21
CHAPTER SIX Zechariah 12—14 REDEEMED, REFINED, AND RESTORED I
According to Daniel 9:27, the Antichrist will actually be able to make a covenant with the Jews for seven years. Probably this is for the purpose of protecting them so they can rebuild their temple and resume their sacrifices. But after three and a half years, he'll break the covenant, put his own image in the temple, and force the world to worship him (2 Thess. 2:1–12; Rev. 13).
n this second oracle, Zechariah takes us to the end times. He describes the Gentile nations attacking Jerusalem, the Jews experiencing severe trials ("the time of Jacob's trouble"), and then the Lord returning in power and great glory to deliver His people and establish the promised kingdom. What an exciting scenario it is! But it isn't fiction; it's God's own Word, and it will come to pass.
That God's chosen people, who possess the inspired Scriptures, should reject Him who is "the truth" (John 14:6) and came from the Father, and follow one who is a liar and is energized by Satan, is incredible to comprehend, but it will happen just as the Scripture says. However, the Lord will judge this false shepherd by breaking his power (his right arm) and confusing his mind (right eye), and then Messiah will come from
As you study these three chapters, note the repetition
Zechariah 11—12
The Lord will visibly appear (14:3–7). Our Lord ascended to heaven from the Mount of Olives (Acts 1:9–12), and when He returns to earth, He will stand on the Mount of Olives and cause a great earthquake to change the terrain (Isa. 29:6; Rev. 16:18–19). This will create a new valley that will provide an escape route for many of the people. There will also be changes in the heavens so that the day will be neither light nor darkness, morning nor evening (see Isa. 60:19–20). "The Lord is a man of war," sang the Jews after they were delivered from Egypt (Ex. 15:3), but this aspect of Christ's character and ministry is ignored, if not opposed, by people today. In their quest for world peace, some denominations have removed the "militant songs" from their hymnals, so that a new generation is growing up knowing nothing about "fighting the good fight of faith" or worshipping a Savior who will one day meet the nations of the world in battle (Rev. 19:11–21).
of the phrase "in that day," which is found sixteen times. "That day" is "the day of the Lord," the day of wrath and judgment that the prophets wrote about (Joel 3:9–16; Zeph. 1), and that Jesus described in Matthew 24:4–31 and John in Revelation 6—19.
Zechariah describes three key events.
The Lord Will Deliver Jerusalem (12:1–9; 14:1–7) Jerusalem is mentioned fifty-two times in the book of Zechariah, and twenty-two of these references are in the final three chapters. In the first chapter of his prophecy, Zechariah told us that God was "jealous for Jerusalem and for Zion with a great jealousy" (1:14). This statement reveals the yearning heart of a loving Father for His firstborn (Ex. 4:22) and the desire of a faithful Husband for His unfaithful bride (Jer. 2:2; 3:2). God's timing isn't always what we would have planned, but He is wiser than we are and will keep His promises to Israel.