behold, the Lord will come with fire and with His char- cleanse them and protect them from their enemies. But

behold, the Lord will come with fire and with His char- cleanse them and protect them from their enemies. But

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."

Notes

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

Zechariah 8—9 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).

Notes

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

Zechariah 9

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

Zechariah 11 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

Zechariah 11 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!

Notes

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.

Before the nation entered the Promised Land, Moses promised them that the Lord would fight for them (Deut. 1:30; 3:22). "Who is the King of glory?" asked David; and his answer was, "The Lord strong and mighty, the Lord mighty in battle" (Ps. 24:8). Isaiah announced, "The Lord will march out like a mighty man, like a warrior he will stir up his zeal; with a shout he will raise the battle cry and will triumph over his enemies" (Isa. 42:13 niv). Our God has been longsuffering toward the nations, but one day He will meet them in battle and triumph over them.

Jerusalem will be attacked (12:1–3; 14:1–2). The oracle opens with an affirmation of God's sovereignty and power. If we look above us, we see the heavens He created; if we look beneath us, we see the earth that He founded; and if we look within, we find the spirit that He formed. The God of creation is the God who cares for us! "Great is our Lord and mighty in power; His understanding is infinite. The Lord lifts up the humble; He casts the wicked down to the ground" (Ps. 147:5–6 nkjv). Note the emphasis on "all nations" and "all peoples" (Zech. 12:2–3, 6, 9; 14:2, 12, 14, 16), for this attack involves the armies of the whole world and is part of the famous "battle of Armageddon" described in Joel 3:9–16; Matthew 24:27–30; and Revelation 9:13–18; 16:12–16; and 19:17–21.1 Three forces are involved in the gathering of this great army: (1) the nations agree to cooperate in their fight against God and His people (Ps. 2:1–3); (2) Satan uses demonic powers to influence the nations to gather (Rev. 16:13–15); and (3) the Lord exercises His sovereign powers in gathering them (Zech. 14:2; Rev. 16:16). To describe Jerusalem's situation "in that day," Zechariah used the images of a cup and a stone. A cup is a familiar biblical image for judgment (Ps. 75:8; Isa. 51:17, 21–23; Jer. 25:15–28; Ezek. 23:31–33; Hab. 2:16; Rev. 14:10; 16:19; 18:6). The nations plan to "swallow up" Jerusalem, but when they begin to "drink the cup," its contents make them sick and drunk! History shows that every nation that has ever tried to destroy the Jews has itself been destroyed. It will be no different when the nations collectively attack God's chosen people.

The Lord will defeat the enemy (12:4–9; 14:12–15). Panic, a plague, and special power given to the Jewish warriors (12:8) are the means God will use to conquer the invading armies. The horses will panic in their blindness, and the riders will be possessed by madness and end up fighting each other (14:13).2 God will watch over His people and see to it that they are delivered. He will make the Jews to be like fire and their enemies like dry stubble. Jesus Christ will demonstrate His great power as He defends His people and defeats His enemies.

While the inhabitants of Jerusalem are central in this account, special notice is given to the part Judah will play in the battle. For the invaders to get to Jerusalem, they must march through Judah (12:2); but the Lord will keep watch over the people of Judah and deliver them for David's sake (vv. 4, 7). The faith and courage of the people in Jerusalem will encourage Judah to wax valiant in the fight, and God will enable them to conquer (vv. 5–6). The weakest Jewish warrior will have the power of David, who slew tens of thousands of enemy soldiers (1 Sam. 18:7). The Jewish army will go forth like the Angel of the Lord who slew 185,000 Assyrian soldiers in one night (Isa. 37).

Some of the enemy soldiers will enter the city, loot it, abuse the women, and take half of the inhabitants captive. But the Gentiles' hopes of destroying the city and the nation will be disappointed, for the Lord will make Jerusalem like an immovable rock that won't yield. This stone will eventually cut the invading armies to pieces.

The Lord Will Cleanse Israel (12:10—13:9) In delivering Israel from her enemies, our Lord's ultimate goal is more than their national preservation, for their spiritual restoration is uppermost in His heart. He

Zechariah 12—14 rather than prophets. If asked about the scars on their bodies, actually caused by wounds inflicted while worshipping idols (1 Kings 18:28), they will lie and claim that their friends (or family) inflicted the wounds to discipline them.5 wants to reveal Himself to them and establish the kind of relationship that was impossible in previous centuries because of their unbelief.

The people will repent (12:10–14). Repentance isn't something we work up ourselves; it's a gift from God as we hear His Word and recognize His grace (Acts 5:31; 11:18; 2 Tim. 2:25). God will pour out the Spirit3 upon Israel (Joel 2:28–29), and the people will realize their sins and call out to God for forgiveness. They will also see their Messiah whom the nation pierced (Ps. 22:16; Isa. 53:5; John 19:34, 37) and will put their faith in Him. Forgiveness comes to any believing sinner only through faith in the sacrifice of Christ on the cross.

In contrast to the false prophets, the true Shepherd is presented in Zechariah 13:7. (Review Zech. 11 for the other "Shepherd" prophecies.) Jesus quoted part of this prophecy when He was on His way to Gethsemane with His disciples (Matt. 26:31), and He referred to it again when He was arrested in the garden (v. 56). Only Jesus the Messiah could the Father call "the man who is My fellow," that is, "the man who is My equal." (See John 10:30; 14:9.)

But there is also a wider meaning of this text as it relates to the scattering of the nation in AD 70 when Jerusalem was taken by the Romans. The Jews had smitten their Shepherd on the cross (Isa. 53:10), and this act of rejection led to the nation being scattered (Deut. 28:64; 29:24–25). Israel today is a dispersed people, but one day they shall be gathered; they are a defiled people, but one day they shall be cleansed.

The nation will go into mourning, the way parents would mourn over the loss of their only son, the way the nation mourned near Megiddo when their beloved King Josiah was slain in battle (2 Chron. 35:20–27). Zechariah mentions that all the families (clans) of Israel will mourn, the men and women separately, and this will include royalty (David's clan), the prophets (Nathan's clan; see 2 Sam. 7), and the priests (Levi's and Shimei's clans; Num. 3:17–18, 21). "All the families that remain" covers the rest of the nation. It will be a time of deep and sincere national repentance such as has not been seen before.

The nation will be refined (13:8–9). This image reminds us of the value God puts on His people Israel: they are like gold and silver that need to be refined in the furnace of affliction. This had been their experience in Egypt (Deut. 4:20) and in Babylon (Isa. 48:10), but "the time of Jacob's trouble" will be their most difficult "furnace experience."

The nation will be cleansed (13:1–7). Isaiah had admonished the nation, "Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes" (Isa. 1:16 nkjv), but they refused to listen. Jeremiah had pleaded with his people, "O Jerusalem, wash your heart from wickedness, that you may be saved" (Jer. 4:14 nkjv), but they wouldn't obey. But now, in response to Israel's repentance and faith, the Lord will wash them clean! This forgiveness is part of the new covenant that God promised to His people (Jer. 31:31–34): "For I will forgive their wickedness and will remember their sins no more" (v. 34).

The goldsmith refines the gold or silver so that the dross may be removed, and that's what the tribulation in the last days will accomplish for Israel. One third of the people will be spared, the true believing remnant, while the rest will be rejected and perish. That godly remnant who called on the Lord (Acts 2:21) will be saved and become the nucleus of the promised kingdom, for the Lord will acknowledge them as His own people (see Hos. 2:21–23).

Before we leave this section, we need to see the spiritual application for God's people today. Certainly the church is a defiled people who need to repent and be cleansed, and the promise of forgiveness is still valid (1 John 1:9). God often has to put us through the furnace of suffering before we'll call on Him and seek His face (Heb. 12:3–11; 1 Peter 4:12). If God's people will follow the instructions of 2 Chronicles 7:14, the Lord will cleanse and bless the church and bring healing to the land.

William Cowper based his hymn "There Is a Fountain Filled with Blood" on Zechariah 13:1, for it's the sacrifice of Christ that atones for sin. The Jews could cleanse their external ceremonial uncleanness by washing in water, but for internal cleansing the sinful heart of men and women can be cleansed only by the blood of the Savior (Lev. 16:30; 17:11). "And He Himself is the propitiation for our sins, and not for ours only but also for the whole world" (1 John 2:2 nkjv).

But not only will their hearts be cleansed, but the land itself will be purged of all that is deceitful and defiling. The idols and the false prophets4—two of Israel's besetting sins—will be removed, as well as the very "unclean spirit" that caused people to turn from God. (See Zech. 5:5–11.)

The Lord Reigns Over All the Earth (14:8–11, 16–21) "And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one" (v. 9). After the nations have been punished and Israel has been purified, the Lord will establish His righteous kingdom and reign on David's throne (Luke 1:32–33; Rev. 17:14; 19:16). His reign will be universal ("over all the earth"), He will be the only God worshipped, and His name will be the only name honored. (See Ps. 72;

According to the law, false prophets were to be killed (Deut. 13); so the false prophets in that day will lie about their occupation in order to save their lives (13:2–6). They won't wear their special garments (v. 4; 2 Kings 1:8; Matt. 3:4), and they'll claim to be farmers

Zechariah 14

Passover was fulfilled in the death of Christ (1 Cor. 5:7; John 1:29), Firstfruits in His resurrection (15:23), and the week-long Feast of Unleavened Bread in the life of the church today as believers walk in holiness (5:6–8). Pentecost was fulfilled in Acts 2, and the Feast of Trumpets will be fulfilled before the kingdom begins when God regathers His people from the ends of the earth (Isa. 18:3, 7; Matt. 24:29–31). The day of Atonement will be fulfilled when the nation sees her Messiah, repents, and is cleansed.

Jer. 30:7–9.) What will happen when the King reigns supremely?

The land will be healed (v. 8). Jerusalem is the only great city of antiquity that wasn't built near a large river. But during the Kingdom Age,6 a river of "living waters" will flow from Jerusalem and bring healing and fertility to the land. (See Ezek. 47:1–12; Joel 3:18.) The river will divide so the waters can flow to the Dead Sea ("former sea" kjv, "eastern sea" niv) and to the Mediterranean Sea ("hinder" kjv, "western" niv). For centuries people have been wondering how the Dead Sea could be rescued, but it won't be accomplished until the kingdom. For a beautiful description of the land during the Kingdom Age, read Isaiah 35.

But the Feast of Tabernacles foreshadows the joyful and fruitful Kingdom Age, so it will be celebrated while the kingdom is in progress.8 It will be an annual reminder to the Gentile nations that the bountiful blessings they enjoy come from a gracious and generous Lord. How easy it is to take our blessings for granted!

The topography will be changed (vv. 10–11). Besides the changes caused by the earthquake at Christ's return (vv. 4–5), two other changes will occur: (1) the land around Jerusalem will be lowered and leveled and become a plain, and (2) Jerusalem itself will be raised above the land around it. These changes will be the fulfillment of Isaiah's prophecy, "Now it shall come to pass in the latter days that the mountain of the Lord's house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it" (Isa. 2:2 nkjv; and see Zech. 8:1–3; Mic. 4:1–3).

The Lord will exercise justice (vv. 17–19). The nations that don't send their representatives to Jerusalem to worship will be disciplined by getting no rain for their land. This is the way God disciplined Israel when she refused to obey Him (Deut. 28:22–24). Remember, though the millennium is a time of peace and blessing, it is also a time when Jesus will reign over all the earth "with a rod of iron" and will judge disobedience (Ps. 2:9; Rev. 2:27; 12:5; 19:15). Not to celebrate the Feast of Tabernacles would be tantamount to despising the blessings of the Lord, and this is a serious transgression. (See Rom. 1:18.)

If Messiah is to reign as King-Priest (Zech. 6:9–15), then there must be a temple and a priesthood during the Kingdom Age, and it is described in detail in Ezekiel 40—48. Jerusalem will be the most important city on earth and the temple area the most important part of that glorious new city.7

Egypt is mentioned specifically because that nation especially depended on the annual flooding of the Nile for irrigation, and without the rains, the river could not rise. During the time of Joseph, there were seven years of terrible famine in Egypt. Also, Egypt had been Israel's persecutor and enemy, and during the kingdom, she will enjoy blessing because of Israel's Messiah. Not to show gratitude would be a heinous sin.

All dangers will be removed (v. 11). The mountains round about Jerusalem were for her protection (Ps. 48:1–8; 125:1–2); but now that Messiah is reigning, the city no longer faces danger from enemy invasion (Ezek. 34:22–31). "It will be inhabited" (niv) reminds us that only fifty thousand Jews were willing to leave the safe and comfortable city of Babylon to live in the ruins of Jerusalem, and even Nehemiah had trouble getting people to live in the city (Neh. 11). Zechariah has already told us that the children will play in the streets, and the old men and women will sit in the sun and talk together (Zech. 8:4–8).

Holiness will characterize all of life (vv. 20–21). We might expect "holiness" to be written on the bells of the high priest's robe (Ex. 28:36–38), but certainly not on the bells worn by the horses! And why would the common utensils in the home be treated like vessels used in the temple?9 These two images are God's way of saying, "In the Kingdom Age every aspect of life will be holy to the Lord." God had called Israel to be "a kingdom of priests" (Ex. 19:6), and now they would be just that by God's grace.

The Gentiles will worship at Jerusalem (v. 16). Israel will have a ministry to the Gentiles who will trust the true and living God and come to Jerusalem to worship at His temple (Isa. 2:2–5; Zech. 2:10–13). Of the seven annual feasts listed in Leviticus 23, the Feast of Tabernacles is the only one that will be celebrated during the Kingdom Age (Lev. 23:33–44). This feast commemorated the nation's wilderness wanderings, but it also was a time of rejoicing at the bountiful blessings of the Lord during the harvest (v. 40).

For the believer today, this is the Old Testament version of 1 Corinthains 10:31, "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (nkjv). There is no "secular" or "sacred" in the Christian life, because everything comes from God and should be used for His glory.

The Hebrew word translated "Canaanite" in Zechariah 14:21 refers to merchants and traders or to any unclean person, both of whom would defile the temple of God. When Jesus began His ministry and ended it, He found "religious merchants" using God's house for personal gain (John 2:13–22; Matt.

But why celebrate only the Feast of Tabernacles? Merrill Unger makes an excellent suggestion when he points out that the Feast of Tabernacles is the only one of the seven feasts of Leviticus 23 that will not have been fulfilled when the kingdom is established.

Zechariah 14

4 Having rejected the truth, the Jewish nation fell prey to lies, especially false prophets. Jeremiah had to battle the false prophets in his day, and false prophets will abound in the end times (Matt. 24:4–5, 11, 23–24). 5 Some interpreters apply verse 6 to the Messiah, but the context prohibits this. In verses 2–6, it's clearly the false prophets who are being discussed. 6 The reign of Christ on earth is usually called "the millennium" because it will last for one thousand years. "millennium" comes from the Latin: mille = thousand; annum = year. See Revelation 20:1–7. 7 Some students equate the millennial Jerusalem of Ezekiel 40—48 with the heavenly city described in Revelation 21— 22, but to accept that view requires total disregard of several facts. There is no temple in the heavenly city (Rev. 21:22), but Jerusalem in the Kingdom Age will have a temple and a priesthood. Worshipers from all nations will celebrate the Jewish Feast of Tabernacles at the kingdom Jerusalem (Zech. 14:16–21), but surely there would be no such worship in the heavenly city. Furthermore, those who don't worship properly will be punished, something we can't begin to imagine happening in the heavenly city. During the Kingdom Age, Jesus will reign in Jerusalem from David's throne (Luke 1:32–33), but the throne in the heavenly city is "the throne of God and of the Lamb" (Rev. 22:3). The heavenly city is "the bride, the Lamb's wife" (Rev. 21:9), while the nucleus of the millennial Jerusalem is the refined Jewish remnant, "the wife of Jehovah" who is now cleansed and restored. 8 Unger, 265–66. 9 Zechariah 14:21 is another evidence that the temple and the priesthood will be important elements of life in the Kingdom Age.

21:12–13; Mark 11:15–17; Luke 19:45–46). The house of prayer for all nations had been turned into a den of thieves for the profit of the Jewish high priest and his family. But the millennial temple will be a holy temple, not defiled by those who neither know the Lord nor love Him, and in it a holy priesthood will serve the Lord.

Zechariah's book begins with a call to repentance, but it ends with a vision of a holy nation and a glorious kingdom. Zechariah was one of God's heroes who ministered at a difficult time and in a difficult place, but he encouraged God's people by showing them visions of what God has planned for their future. God is still jealous over Jerusalem and the Jewish people, and He will fulfill His promises.

"Pray for the peace of Jerusalem" (Ps. 122:6).

Notes

1 The word Armageddon is used only in Revelation 16:16. Some students of prophecy prefer "the campaign of Armageddon," since the invasion and attack take place in several stages. 2 That the last great world battle will involve horses and riders is a puzzle to some. But the prophets wrote so that the people could understand, and horses and chariots were the strongest and best equipment an army could have in their day. However, the description of the results of the plague (14:12–15) resembles that of the victims of an atomic blast. 3 The NIV reads "a spirit of grace and supplication," that is, an attitude of heart, and gives "the Spirit" in the margin. But parallel passages suggest that it is the Holy Spirit of God who is referred to (Joel 2:28–29; Ezek. 29:39; and see Peter's reference to Joel's prophecy when the Spirit came at Pentecost [Acts 2:16–21].

G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h

1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h

E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f

J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h

J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i

OUTLINE

CONTENTS

Key theme: Honoring the name of God by living

Malachi 1—2:16 1524 The Sins of God's People—Part I godly lives Key verse: Malachi 1:11

Malachi 2:17—4:6 1528 The Sins of God's People—Part II

I. DOUBTING GOD'S LOVE (1:1–5)

A. God's electing grace—1:2 B. God's blessing on Israel—1:3–5

Malachi in His Time1 The name Malachi means "My messenger" (3:1). He was the last of the writing prophets but wrote nothing about himself. We have no biblical information about his ancestry, call, or personal life. But the important thing about messengers is the message they bring, not who they are or where they came from.

II. DISHONORING GOD'S NAME (1:6—2:9)

A. Offering defiled sacrifices—1:6–14 B. Despising divine privileges—2:1–9

III. PROFANING GOD'S COVENANT (2:10–16)

A. Marrying heathen women—2:10–12 B. Hypocritical repentance—2:13 C. Divorcing their wives—2:14–16

In 538 BC, Cyrus issued a decree that the Jews exiled in Babylon could return to their land and rebuild their temple (2 Chron. 36:22–23; Ezra 1). About fifty thousand of them accepted the challenge, and in 515, after much delay, they completed the temple. Ezra visited them in 458, and in 445 Nehemiah became their governor and served for twelve years (Neh. 5:14).

IV. QUESTIONING GOD'S JUSTICE (2:17—3:6)

A. Where are promised blessings?—2:17 B. The first messenger—John the

Baptist—3:1a C. The second messenger—Messiah—3:1b–6

While Nehemiah was back at his post in Shushan (Neh. 13:6–7), things began to fall apart in Jerusalem; and when he returned, he had to take some drastic steps to reform the nation. It's possible that the prophet Malachi was called at that time to expose the sins of the people and call them back to God.

V. ROBBING GOD'S HOUSE (3:7–12)

A. Robbing God—3:7–8 B. Robbing themselves—3:9–11 C. Robbing others—3:12

VI. DESPISING GOD'S SERVICE (3:13—4:6)

The conditions described in the book of Nehemiah are the very things Malachi deals with in his book: poor crops and a faltering economy (Mal. 3:11), intermarriage with the heathen (2:11), defilement of the priesthood (1:6ff.), oppression of the poor (3:5), lack of support for the temple (vv. 8–10), and a general disdain of religion (v. 13ff.). It was a

A. The complainers—3:13–15 B. The believers—3:16–18 C. The evildoers—4:1–3 D. The preachers—4:4–6

Malachi 1 low time spiritually for Judah, and they needed to hear the Word of God.

.Note that the book of Malachi is written as a dialogue between God and the people: God accuses and they answer to defend themselves. See 1:2, 6–7, 12–13; 2:14, 17; 3:7–8, 13–14. Note also Malachi's emphasis on the name of God (1:6, 11, 14; 2:2, 5; 3:16; 4:2) and his reminder that God wants His name to be known by the Gentiles (1:11; 3:12).

Malachi was the last prophet Judah heard until John the Baptist came and the prophecy of 3:1 was fulfilled. His messages against "the sins of the saints" need to be heeded today.

what God called him to do. "The task of a prophet," writes Eugene Peterson, "is not to smooth things over but to make things right."1

CHAPTER ONE Malachi 1—2:16 THE SINS OF GOD'S PEOPLE—PART I A

The first sin Malachi named was the people's lack of love for God. That was the first sin Jesus mentioned when He wrote to the seven churches of Asia Minor (Rev. 2:4), and perhaps it's listed first because lack of love for God is the source of all other sin. For centuries, the Jews have recited the "Shema"2 as their daily prayer: "Hear, O Israel: The Lord our God, the Lord is one! You shall love the Lord your God with all your heart, with all your soul, and with all your might" (Deut. 6:4–5 nkjv). But the people Malachi preached to doubted that God even loved them, so why should they love Him?

church member scolded her pastor for preaching a series of sermons on "The Sins of the Saints."

"After all," she argued, "the sins of Christians are different than the sins of other people."

I. Doubting God's love (1:1–5) A.God's electing grace—1:2 B.God's blessing on Israel—1:3–5

"Yes," agreed her pastor, "they're worse." They are worse, for when believers sin, they not only break the law of God, but they break the heart of God. When a believer deliberately sins, it isn't just the disobedience of a servant to a master, or the rebellion of a subject against a king; it's the offense of a child against the loving Father. The sins we cherish and thing we get away with bring grief to the heart of God.

The prophet presented several evidences of God's love for Israel, the first of which is God's clear statement of His love (Mal. 1:2a). Malachi was probably referring to what the Lord said through Moses in the book of Deuteronomy, particularly 7:6–11. When God gave the law at Sinai, the emphasis was, "Obey My Law because I am a holy God." But when Moses reviewed the law for the new generation, the emphasis was, "Obey the Lord because He loves you and you love Him." Both motives are valid today.

Malachi was called to perform a difficult and dangerous task. It was his responsibility to rebuke the people for the sins they were committing against God and against one another, and to call them to return to the Lord. Malachi took a wise approach: he anticipated the objections of the people and met them head-on. "This is what God says," declared the prophet, "but you say __," and then he would answer their complaints. The Old Testament prophets were often the only people in the community who had a grip on reality and saw things as they actually were, and that's what made them so unpopular. "Prophets were twice stoned," said Christopher Morley, paraphrasing Matthew 22:29–31, "first in anger, then, after their death, with a handsome slab in the graveyard."

The second evidence of God's love that Malachi presented was God's electing grace (Mal. 1:2b–3). As the firstborn in the family, Esau should have inherited both the blessing and the birthright, but the Lord gave them to his younger brother Jacob (Gen. 25:21–23).3 The descendants of Esau had their land assigned to them, but God gave the Edomites no covenants of blessing as He did to Jacob's descendants.

In this chapter, we'll study what Malachi wrote concerning three of their sins, and then we'll consider the remaining three in the next chapter. But don't read Malachi as ancient history. Unfortunately, these sins are with us in the church today.

The statement that God loved Jacob but hated Esau has troubled some people. Paul quoted it in Romans 9:10–13 to prove God's electing grace for both Israel and all who trust Jesus Christ for salvation. But the verb "hate" must not be defined as a positive expression of the wrath of God. God's love for Jacob was so great that, in comparison, His actions toward Esau looked like hatred. As an illustration, Jacob loved Rachel so much that his relationship to Leah seemed like hatred (Gen. 29:20, 30–31; see also Deut. 21:15–17). When Jesus called His disciples to "hate" their own family (Luke 14:26), He was using the word hate in a similar way. Our love for Christ may occasionally move us to do things that appear like hatred to those whom we love (see Matt. 12:46–50).

Doubting God's Love (1:1–5) Like Nahum (1:1) and Habakkuk (1:1), Malachi called his message a "burden." The prophets were men who personally felt "the burden of the Lord" as God gave them insight into the hearts of the people and the problems of society. It wasn't easy for Malachi to strip the veneer off the piety of the priests and expose their hypocrisy, or to repeat to the people the complaints they were secretly voicing against the Lord, but that's

Malachi 1 and ruined by Babylon, and though they had lost the esteem of the Gentile nations around them, the Jews could have made a new beginning and witnessed to the Gentiles of the grace and mercy of God. Instead, they lapsed into the sins that Malachi attacks in his book, and they gave but a weak witness to the other nations. They missed their opportunity to glorify God.

Someone said to Dr. Arno C. Gaebelein, the gifted Hebrew Christian leader of a generation ago, "I have a serious problem with Malachi 1:3, where God says, 'Esau I have hated.'" Dr. Gaebelein replied, "I have a greater problem with Malachi 1:2, where God says, 'Jacob, I have loved.'" We certainly can't explain the love and grace of God, nor do we have to, but we can experience God's grace and love as we trust Christ and walk with Him. The Lord is even willing to be "the God of Jacob."

But we need to remind ourselves that the trials we experience as individuals or congregations are also opportunities to glorify God before a watching world. That's how Paul viewed his imprisonment and possible death in Rome (Phil. 1:12–26), and that's the way we must look at the testings God sends our way. Every difficulty is an opportunity to demonstrate to others what the Lord can do for those who put their trust in Him.

Malachi's third evidence for God's love is God's evident blessing on the people of Israel (v. 4). Like other nations in that area, Edom suffered during the Babylonian invasion of Israel, but the Lord didn't promise to restore their land as He promised the Jews. The proud Edomites boasted that they would quickly have their land in good shape, but God had other plans. He called Edom "The Wicked Land" (v. 4 niv), but Israel He called "the holy land" (Zech. 2:12).4 Keep in mind that the Edomites were indeed an evil people (see Obad. 8–14) who deserved every judgment God sent their way. To the Jews, the Babylonian invasion was a chastening, but to Edom, it was a judgment.

Dishonoring God's name (1:6—2:9) Now Malachi directs his message especially to the priests (1:6; 2:1, 7–8), who, instead of living exemplary lives, were guilty of breaking the very law they were supposed to obey and teach. The way they were serving the Lord was a disgrace to His name.

Eight times in this section you find the phrase "my name" (1:6, 11, 14; 2:2, 5; see also 3:16 and 4:2), referring, of course, to God's character and reputation. The priests who were supposed to honor God's name were disgracing it before the people and the Lord. The priests were supposed to be God's children, yet they weren't honoring their Father; they were called to be God's servants, yet they showed no respect for their Master. When Malachi confronted them, the priests arrogantly asked, "In what way have we despised Your name?" (1:6 nkjv), so he told them.

Think of how God showed His love to the Jewish people. First, He spared the Jews who were in exile in Babylon (see Jer. 29). Then, He moved Cyrus to issue the decree that enabled the Jews to return to Judah and rebuild the temple. He provided the leadership of Joshua the high priest, Zerubbabel, Nehemiah, and Ezra, as well as the prophetic ministry of Haggai, Zechariah, and Malachi. Had His people obeyed the terms of the covenant, the Lord would have blessed them even more. Yes, they were a weak remnant, but the Lord was with them and promised to bless them.

To begin with, they were offering defiled sacrifices on the altar (vv. 6–14). The word bread means "food" and refers to the sacrifices provided in the law of Moses (Lev. 1—7). These animals had to be perfect; nothing imperfect could be brought to the altar of God and accepted (Deut. 15:19–23; Lev. 22:17–33). After all, these sacrifices pointed to the Lamb of God who would one day die for the sins of the world (John 1:29; Heb. 10:1–14), and if they were imperfect, how could they typify the Perfect Sacrifice, the Son of God?

Note that the name God uses in Malachi 1:4 is "Lord of hosts" ("Lord Almighty" in the niv), that is, "the Lord of the armies," a name used twenty-four times in Malachi and nearly three hundred times in the Old Testament. This is the "military" name of God, for "hosts" comes from a Hebrew word that means "to wage war." The Lord is the Commander of the hosts and heaven: the stars (Isa. 40:26; Gen. 2:1), the angels (Ps. 103:20–21), the armies of Israel (Ex. 12:41), and all who trust in Him (Ps. 46:7, 11).

II. Dishonoring God's name (1:6—2:9) A.Offering defiled sacrifices—1:6–14 B.Despising divine privileges—2:1–9

In short, the priests were permitting the people to bring God less than their best. If they had offered these defective beasts to their governor, he would have rejected them, but the animals were good enough for the Lord. These priests had forgotten what was written in their own law: "Do not bring anything with a defect, because it will not be accepted on your behalf" (Lev. 22:20 niv). What does this say to professed Christians who spend hundreds of dollars annually, perhaps thousands, on gifts for themselves, their family, and their friends, but give God a dollar a week when the offering plate is passed?

Finally, Malachi reminded the Jews of the great privilege God gave them to witness to the Gentiles (Mal. 1:5). During the reigns of David and Solomon, God manifested His glory through the nation of Israel so that the Gentiles came from distant lands to see what was happening in Israel. To a lesser degree, this also happened during the times of Josiah and Hezekiah. But the destruction of Jerusalem and the temple gave the Gentiles opportunity to ridicule Israel and laugh at their religion and their God (Ps. 74; 137; Jer. 18:13–17; Lam. 2:15–16). When God brought His remnant back to the land, He wanted to bless them and once again manifest His glory through them, but they failed to trust Him and obey His law. Though they had been chastened by God

Our offerings to God are an indication of what's in our hearts, for "where your treasure is, there will your heart be also" (Matt. 6:21). People who claim to love the Lord and His work can easily prove it with their

Malachi 1—2 they despised the very privilege of being priests (Mal. 2:1–5). They were taking for granted the high calling God had given them and treating the temple ministry with contempt. Serving at the altar was a job, not a ministry, and they did it to please themselves, not to please and glorify the Lord. Unfortunately, that same attitude is in the church today.

checkbooks! Giving is a grace (2 Cor. 8:1, 6–9), and if we've experienced the grace of God, we'll have no problem giving generously to the Lord who has given so much to us. How can we ask God to be gracious to us and answer prayer (Mal. 1:9) if we've not practiced "grace giving" ourselves?

Malachi told these disobedient priests that it would be better to close the doors of the temple and stop the sacrifices altogether than to continue practicing such hypocrisy. Better there were no religion at all than a religion that fails to give God the very best. If our concept of God is so low that we think He's pleased with cheap halfhearted worship, then we don't know the God of the Bible. In fact, a God who encourages us to do less than our best is a God who isn't worthy of worship.

God warned them that He would "curse their [Israel's] blessings" if they didn't start "doing the will of God from the heart" (Eph. 6:6) and giving Him their best. In fact, their crops had already been ruined by devouring insects (Mal. 3:11; see Hag. 1:3–11), but things could get worse. God warned that He could curse the very seed that was planted so that it would never germinate and produce a harvest. Since the law gave the priests and Levites a tithe of the produce, ruined crops would mean empty tables.

The day will come when the Gentiles will worship God and magnify His great name (v. 11). Malachi looked ahead to the time when the message of salvation would be taken to all nations, and beyond that, he saw the establishing of the kingdom on earth when the Gentiles would "flow into it" (Isa. 2:2; see also 11:3–4, 9; 45:22–25; 49:5–7). God's call to Abraham involved the Jews becoming a blessing to the whole earth (Gen. 12:1–3), just as His call to the church involves taking the gospel to all nations (Mark 16:15).

It's possible that the word seed in Malachi 2:3 may refer to their children. It was important that the Jews have children in order to perpetuate the nation, but God could prevent even the human seed from being productive. Another way of looking at it is that God would turn their children, who should be a blessing (Ps. 127), into a burden and a curse. It would be painful not to have children, but it would also be painful to have children who daily broke your heart and created grief in the home.

The priests even allowed the people to cheat on their vows (Mal. 1:13–14). If a man promised God a sacrifice but brought an animal that was sick or blemished, the priest would accept it, even though the man had a perfect animal back home. In the Mosaic law, vows were purely voluntary, but once they were made, they were binding (Lev. 27; Num. 30; Deut. 23:21–23). If the governor wouldn't accept cheap offerings (Mal. 1:8), would a great king accept cheap substitutes (v. 14)? God is a great King and He deserves the best we can bring Him. What we promise, we must perform.

The refuse from the sacrifices was taken outside the camp and burned (Ex. 29:14), but God would humiliate the priests and "wipe their noses" in the dung of the sacrifices! This would make the priests unclean so that they would have to leave the camp. In short, God was saying, "You're treating Me with disrespect, so I'll treat you like garbage! You don't value the priestly ministry, so why should you be in office?"

The priests took their privileges for granted and forgot the gracious covenant God had made with them through Aaron (Mal. 2:4; Ex. 29) and Aaron's grandson Phinehas (Num. 25:1–13). It was a great privilege to be a priest, to serve at the altar, to minister in the temple, and to teach the law to the people. But the priests had no fear of God; they treated the sacred things as if they were common things because their hearts weren't right with God (Ezek. 44:23). The Scottish novelist George Macdonald said, "Nothing is so deadening to the divine as an habitual dealing with the outside of spiritual things." What the priests were doing wasn't ministry; it was only ritual, empty religious formality that disgusted the Lord.

Why did the priests deliberately disobey their own law, pollute the altar of the Lord, and encourage the people to worship God in a cheap, careless manner? For one thing, the priests themselves weren't giving God their best, so why make greater demands on the people? "Like people, like priests" (Hos. 4:9; Jer. 5:30–31), for no ministry rises any higher than its leaders.

But there was another reason why blemished sacrifices were acceptable: the priests and their families were fed from the meat off the altar, and the priests wanted to be sure they had food on the table. After all, the economy was bad, taxes were high, and money was scarce, and only the most devoted Israelite would bring a perfect animal to the Lord. So the priests settled for less than the best and encouraged the people to bring whatever was available. A sick animal would die anyway, and crippled animals were useless, so the people might as well give them to the Lord! They forgot that "to obey is better than sacrifice, and to hearken than the fat of rams" (1 Sam. 15:22; Ps. 51:16–17; Mic. 6:6–8; Mark 12:28–34). The priests dishonored God's name in another way:

There was a third sin: they turned away from God's law (Mal. 2:6–9). Verses 6–7 describe the perfect servants of God: truth on their lips, obedience in their walk, fellowship with God, a burden to bring others to the Lord, and a passion to share God's Word with those who need to hear it. But the priests weren't following this pattern; they were following their own ways. "They shall teach Jacob Your judgments, and Israel Your Law" (Deut. 33:10), but the priests weren't even obeying the law themselves. "The prophets prophesy

Malachi 2 father?" (Mal. 2:10) refers to God as the Father of all humans, the Creator (Acts. 17:28). God made man and women for each other and established marriage for the good of the human family. So, what these men did was contrary to what God had written into nature and in His covenant.

falsely, and the priests rule by their own power; and My people love to have it so. But what will you do in the end?" (Jer. 5:31 nkjv).

It was bad enough that the priests were disobeying the law, but they were causing others to stumble as well (Mal. 2:8). Like the Pharisees Jesus described, the priests were "toxic" and defiled everything and everybody they touched (Matt. 23:15; 25–28). A false minister is an awful weapon in the hands of Satan. "One sinner destroys much good" (Eccl. 9:18 niv). Because they showed partiality in the way they applied God's truth (Mal. 2:9), they disobeyed God and harmed His people. (See Lev. 19:15; Deut. 24:17; 1 Tim. 5:21.)

Hypocrisy (vv. 12–13). After committing these sins, the men then brought offerings to the Lord and wept at the altar (vv. 12–13), seeking His help and blessing. Perhaps they had the idea that they could sin blatantly with the intention of coming to God for forgiveness. But if they were truly repentant, they would have forsaken their heathen wives and taken their true wives back, which is what Ezra made them do (Ezra 9—10). These men were guilty of hypocritical worship that had nothing to do with a changed heart. Instead of forgiving them, God was ready to "cut them off."

Over the years, I've participated in many ordination examinations, and I've looked for four characteristics in each candidate: a personal experience of salvation through faith in Jesus Christ; a sense of calling from the Lord; a love for and knowledge of the Word of God; and a high respect for the work of the ministry. Whenever we've examined a candidate who was flippant about ministry, who saw it as a job and not a divine calling, he didn't get my vote. Whether as a pastor, missionary, teacher, choir member, or usher, being a servant of God is a serious thing, and it deserves the very best that we can give.

In matters of ethics and morals, there are many things in society that are legal but are not biblical. Brides and grooms must remember that God is an unseen witness at every wedding (Mal. 2:14), and He also witnesses those who live together who aren't married. One day there will come a terrible harvest from the seeds being planted today by those who despise God's laws and the principles He has built into nature.

Purity (v. 15). In the entire book of Malachi, this is recognized as the most difficult verse to translate and interpret. I think the best translation is given by Dr. Gleason Archer: "But no one has done so who has a residue of the Spirit. And what does that one seek for? A godly offspring! Therefore take heed to your spirit [as a true believer under the covenant] and let none of you deal faithlessly with the wife of his youth."5

God caused these hypocritical priests to be "despised and humiliated before all the people" (Matt. 2:9 niv). The priests wanted to be popular, and even twisted the law to gain friends, but the people had no respect for them. Leaders with integrity and character will have their enemies, but they will still gain the respect of the people. The recent religious television scandals in America have proved that unsaved people expect church leaders to practice what they preach.

Here Malachi commended the faithful husbands who obeyed the Spirit of God and the Word of God. Unlike the men who took pagan wives just to satisfy their sexual hunger, these faithful men wanted to father children who would be a godly seed, devoted Jews, and not idol worshipers. The basic issue was not race, for humans are humans whether they are Jews or Midianites. The basic issue was loyalty to the God of Israel and the maintaining of a godly home.

Profaning God's Covenant (2:10–16) Having dealt with the sins of the priests, Malachi now turns to the nation as a whole and confronts the men who divorced their wives to marry pagan women.

Treachery (vv. 10–11, 14). The men loving pagan women wasn't a new problem in the Jewish nation. When the Jews left Egypt, there was a "mixed multitude" that left with them (Ex. 12:38), which suggests that some Jews had married Egyptian spouses (Lev. 24:10; Num. 11:4). The Jews sinned greatly when they mixed with the women of Midian at Baal Peor (Num. 25), and God judged them severely. Ezra (Ezra 9:1–4) and Nehemiah (Neh. 13:23–31) had to contend with this problem, and it's not totally absent from the church today (2 Cor. 6:14–18).

III. Profaning God's covenant (2:10–16) A.Marrying heathen women—2:10–12 B.Hypocritical repentance—2:13 C.Divorcing their wives—2:14–16

God called Israel to be the channel for bringing the Messiah into the world, and anything that corrupted that stream would work against His great plan of salvation. God commanded the Jews to be a separate people, not because they were better than any other nation, but because He had a very special task for them to perform. Anything that broke down that wall of separation would play into the hands of the evil one, who did all he could to keep the Messiah from being born.

In divorcing their Jewish wives and marrying pagan women, the men were committing several sins. To begin with, it was treachery as they broke their vows to God and to their wives. They were profaning God's covenant and treating it as nothing. Not only had the Lord given specific requirements for marriage in His law (Ex. 34:11–16; Deut. 7:3–4), but the covenant of marriage was built into creation. "Have we not all one

Hostility (v. 16). "I hate divorce!" (niv) is about as clear a statement as God can make.6 Those who want to please God certainly wouldn't want to do anything that God so abhors, but would do everything possible to heal the marriage. God gave Adam one wife, not many, and He declared that the two were one flesh (Gen. 2:21–25). Divorce pulls apart that which God

Malachi 2 put together, and Jesus warned us not to do that (Matt. 19:6).7 It's like an act of violence in an area where there ought to be tenderness.

11:5; Amos 5:21; Zechariah 8:17; and Revelation 2:6 and 15. "You who love the Lord, hate evil!" (Ps. 97:10) and see 139:21–22. 7 If God hates divorce, then why did He allow it? God permitted the Jews to divorce their wives if the wives were given a certificate that protected their reputation so they could be married again. However, they could not return to their first husband (Deut. 24:1–4). Jesus made it clear that the permission of divorce was a concession and not a commandment (Matt. 19:1–12), but God, the Author of marriage, can do it. Good and godly people disagree on the interpretation and application of the New Testament teachings concerning divorce and remarriage, and few if any are consistent in the way they handle the matter. It would appear that sexual sin would be grounds for divorce, and so would desertion (1 Cor. 7:12–16). 8 Deuteronomy 22:30 reads literally, "A man should not marry his father's wife; he must not uncover the corner of his father's garment."

Why does Malachi mention a "garment" and "violence"? In modern Western society, a man puts an engagement ring on a woman's finger to propose marriage, but in ancient Israel, he placed a corner of his garment over her (Ezek. 16:8; Ruth 3:9).8 If a man divorces his wife, instead of having a garment that symbolized love, he had a garment that symbolized violence. He wrenched apart that which God said is one; by his infidelity, he made the marriage bed a place of violence.

In spite of a difficult text and differing interpretations, the main lessons of this passage are clear. In marriage, a man and a woman become one flesh, and God is a partner in that union. Through marriage, the Lord is seeking a godly seed that will carry on His work on earth. Marriage is a physical union ("one flesh") and can be broken by physical causes: death (Rom. 7:1–3), sexual sin (Matt. 19:9), or desertion (1 Cor. 7:12–16). God's original intent was that one man and one woman be devoted to each other in marriage for one lifetime. Divorce for reasons other than those given in Scripture, even though legal, would grieve the heart of God.

CHAPTER TWO Malachi 2:17—4:6 THE SINS OF GOD'S PEOPLE—PART II A

In its "Universal Declaration of Human Rights," the United Nations describes the family as "the natural and fundamental unit of society." Historians Will and Ariel Durant call the family "the nucleus of civilization." Strong families begin with strong marriages, a man and a woman who love each other and want to live each for the other and both for the Lord. Anything less than that is less than God's will.

s Malachi continued his message, the people continued their resistance to God's truth. They had already argued with him about God's love (1:2), God's name (v. 6), and God's teaching about marriage and divorce (2:14), and now they would argue about three other matters: the justice of God, giving to God, and serving God. People who argue with God rarely receive blessings from God. It's when our mouth is stopped and we submit to His will that we can experience the grace of God (Rom. 3:19).

IV. Questioning God's justice (2:17—3:6) A.Where are promised blessings?—2:17

Notes

But Malachi didn't stop preaching; he went on to deal with these "sins of the saints."

1 Eugene Peterson, Run with the Horses (Downers Grove, IL: InterVarsity Press, 1983), 69. 2 The word shema is Hebrew for "hear," the first word in the prayer. 3 In His sovereign grace, God often rearranged the birth order of children. Abel was older than Seth, but God chose Seth (Gen. 4:25–26). Ishmael was Abraham's firstborn son, but God bypassed him for Isaac (17:15–22). Manasseh was Joseph's firstborn, but God gave the blessing to Ephraim (48:13–22). This may be a reminder to us that in our first birth we are undone and without blessing, but because of the new birth, the second birth, we are "blessed with all spiritual blessings" in Christ (Eph. 1:3). 4 Zechariah 2:12 is the only place in Scripture where Palestine is called "the holy land." Malachi 3:12 calls it "a delightful land" (niv); and it is also called a "beautiful land" (Dan. 11:41 niv; "glorious"), "the Lord's land" (Hos. 9:3), and "the pleasant land" (Zech. 7:14). 5 For a full discussion of the verse, see The Encyclopedia of Bible Difficulties by Gleason L. Archer (Grand Rapids: Zondervan, 1982), 305–306. 6 Some people are surprised that a God of love could hate anything, but see Proverbs 6:16–19, as well as Psalms 5:5 and

Questioning God's Justice (2:17—3:6) "You have wearied the Lord with your words," the prophet said; and they replied, "How have we wearied Him?" (2:17 niv). Of course, God never gets weary in a physical sense because God doesn't have a body (Isa. 40:28), but He does grow weary of some of the things His people say and do. The hypocritical people in Israel wearied God with their iniquities (43:24), and the Jewish remnant in Malachi's day wearied Him with their words.

Their words were cynical and skeptical. "We came back to the land, rebuilt the temple, and restored the worship," they said, "and look at the difficulties we're experiencing! Why isn't God keeping his promise? Where are all the blessings He promised through His prophets?" It was the age-old problem of "Why do the righteous suffer while the wicked prosper?" Job and his friends wrestled with it, and so did Asaph (Ps. 73), Jeremiah (Jer. 12), and Habakkuk.

But these skeptical Jews had forgotten the terms of

Malachi 2—3 covenant of grace (Jer. 31:31–40; Matt. 26:26–30; Heb. 8:6–13). All the covenants in Old Testament history unite in pointing to Jesus Christ and His marvelous work of redemption.

the covenant and the conditions laid down by the prophets: if the people obeyed God's law, God would bless them with all they needed. But they were divorcing their wives, marrying pagan women, offering defiled sacrifices, robbing God of tithes and offerings, and complaining about having to serve the Lord! For God to bless people like that would mean approving of their sins. The Jews didn't need justice; they needed mercy!

An unannounced coming (3:3). Messiah's second coming will be sudden and unexpected, and its purpose will be the judging of sinners and the establishing of His kingdom on earth. "But of that day and hour, no one knows, no, not even the angels of heaven, but My Father only" (Matt. 24:36 nkjv). "For when they say, 'Peace and safety!' then sudden destruction comes upon them, as labor pains upon a pregnant woman" (1 Thess. 5:3 nkjv).

Malachi answered their question "Where is the God of justice?" by speaking about two messengers.

"My messenger"—John the Baptist (v. 1a). As we've seen, the name Malachi means "my messenger"; and the messenger referred to in this statement we know as John the Baptist. Speaking of John the Baptist, Jesus said, "For this is he of whom it is written, 'Behold, I send My messenger before Your face who will prepare Your way before You'" (Matt. 11:10 nkjv; see Mark 1:2 and Luke 7:27).

An unprepared people (3:1). The phrase "whom you delight in" suggests that the Jews in Malachi's day were hoping that "the day of the Lord" would come soon, not realizing what a terrible day it would be for the whole earth. His listeners were like the people in the days of Amos the prophet who had the same false confidence that they were ready for the promised "day of the Lord." Amos warned them, "Woe to you who long for the Day of the Lord! Why do you long for the Day of the Lord? That day will be darkness, not light" (Amos 5:18; and see vv. 19–20).

While Malachi was the last of the writing prophets, John the Baptist was the last and the greatest of the old covenant prophets.1 To John was given the unique privilege of ministering at the close of the old dispensation and the beginning of the new, and it was John who presented Jesus to Israel (John 1:29–31). Like Jeremiah and Ezekiel, John was born into a priestly family but was called of God to be a prophet. He was also a martyr, for he gave his life in the work God called him to do (Matt. 14:1–12).

B.The first messenger—John the Baptist—3:1a C. The second messenger—Messiah—3:1b–6

When the Jewish remnant of that day read the prophets, they saw only the promises of blessing and not the warnings of judgment. They rejoiced in the prophecies of the coming King and His glorious kingdom, but they overlooked the prophecies that described worldwide terror when the wrath of God is poured out on sinners.2 These Israelites were not unlike some Christians today who talk about the coming of the Lord as though seeing Him will be more like beholding a visiting celebrity and basking in his or her glory. Standing at the judgment seat of Christ will be an awesome experience, even though we know that we have a place reserved for us in heaven.

The prophet Isaiah had also written about John's ministry (Isa. 40:3–5; Mark 1:3; Luke 3:4–6; John 1:23). The image is that of people preparing a way for the king to come, leveling the roads and removing the obstacles so that the king might enjoy an easy and comfortable trip. John prepared the way for the ministry of Jesus by preaching the Word to the crowds, urging them to repent of their sins, baptizing them, and then introducing them to Jesus.

An unclean nation (3:2b–4). Malachi asked, "But who may abide in the day of his coming?" and then described what Messiah would do when He came: He would purify the Jewish nation, especially the priests, and bring swift judgment to the sinners who arrogantly disobeyed His law.

But how does this answer the question "Where is God's justice for His people?" When Jesus Christ came and died on the cross, He completely satisfied the justice of God. He paid the penalty for the sins of the world and vindicated the holiness of God. Nobody can ever truthfully say, "God isn't just!" The cross of Christ is proof that the same God who ordained "the law of sin and death" (Gen. 2:15–17; Rom. 6:23; 8:2–4) also "took His own medicine" (to quote Dorothy Sayers) and willingly died for sinners. Because of Calvary, God is both "just and justifier" of all who trust Jesus Christ (3:26).

In the law of Moses, God provided three ways for people and things to be cleansed and made acceptable to God: water, fire, and blood. There is no mention here of blood because Jesus Christ died for sinners at His first coming. But He would wash the unclean nation like a launderer washes dirty clothes. He would purify the tribe of Levi the way a jeweler purifies precious metal in his furnace. "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness" (Zech. 13:1).

"The Messenger of the covenant"—Jesus Christ (3:1b–6). The first prophecy refers to our Lord's first coming in grace and mercy, but this prophecy speaks of His second coming in judgment. When He comes, He will prove that God is just by purifying His people and judging rebellious sinners. Jesus Christ is the "Messenger of the covenant" in that He fulfilled all the demands of the covenant in His life, suffered the penalties in His death, and rose from the dead to usher in a new

Once the nation is cleansed and the priests are purified, then they can become an acceptable sacrifice to the Lord (Mal. 3:4), and He will be pleased with them. The priests in Malachi's time were offering sacrifices that were unacceptable (1:7–8), and the priests themselves

Malachi 3

Word, and God had to send prophets to call them to repent and return.

were unacceptable, but in that great day, God's Messenger would make His people "living sacrifices" that would be acceptable to the Lord (Rom. 12:1).

When the people heard Malachi call them to return to the Lord, instead of obeying that call, they began to argue with God's servant. They remind me of those people who evade the issue by saying, "Define your terms! What do you mean by 'return'?" But Malachi didn't hesitate to tell them how to start returning to God: "Bring God the tithes and offerings that are rightfully His!" Theirs was the sin of robbery in at least three different areas.

An unsparing judgment (3:5). This list of sinners gives us some idea of the kind of practices that were going on in Malachi's time and will be going on in the end times. All of them are contrary to God's law. Sorcery is forbidden because it means trafficking with demons (Ex. 22:18; Lev. 20:27; Deut. 18:14). The "satanic revival" that's going on today indicates that many people aren't heeding God's warnings as they dabble in witchcraft and other demonic practices. In fact, witchcraft is a legal religion in many places.

They were robbing God (vv. 7–8). The needs of the priests and Levites were met from the sacrifices and also from the tithes and offerings brought to the temple by the people. The word tithe comes from a Hebrew word that means "ten." A tithe is 10 percent of one's grain, fruit, animals, or money (Lev. 27:30–34; Neh. 13:5). There were special storage rooms in the temple for keeping the grain, produce, and money that the people brought to the Lord in obedience to His law. If people didn't want to carry heavy produce all the way to the temple, they could convert it into cash, but they had to add 20 percent to it just to make sure they weren't making a profit and robbing God (Lev. 27:31).

V. Robbing God's house (3:7–12) A.Robbing God—3:7–8

"False swearers" describes people who commit perjury by lying while under oath. Perjury violates the third commandment, "Thou shalt not take the name of the Lord thy God in vain" (v. 7), and the ninth commandment, "Thou shalt not bear false witness against thy neighbor" (v. 16). Trust is the "cement" that holds society together, and when that cement crumbles, society falls apart. If we can't trust one another's words and promises, then how can we live and work together safely?

The oppressing of the poor and needy is a sin that the prophets condemned with vehemence, and it needs to be condemned today. God has a special concern for widows and orphans who are exploited and laborers who don't receive their wages (Ex. 22:22–24; Lev. 19:10; Deut. 10:17–19; 24:14–15, 19–32; 27:19; Ps. 68:5; Isa. 1:17, 23: Jer. 7:6; James 5:1–8). An unchanging God (3:6). What was the reason for these social abuses? The people who committed them had no fear of the Lord. They thought that God was like themselves, that He would close His eyes to their sins and not judge them for breaking His law. "You thought that I was altogether like you, but I will reprove you" (Ps. 50:21 nkjv).

The annual tithe was given to the Levites (Num. 18:21–24), who in turn gave a tithe of that income to the priests (vv. 25–32). When a worshipper brought his tithe to the temple, he could use part of it to enjoy a special meal with his family and the Levites (Deut. 12:6–7, 17–19). Every third year a tithe was to be brought to the leaders locally to be used for the poor (14:28–29).

Tithing as an act of worship is as old as Abraham, who gave tithes to Melchizedek, acknowledging that Melchizedek was the representative of the Most High God (Gen. 14:20; Heb. 7). Jacob vowed to God that he would tithe (Gen. 28:22), so tithing antedates the law of Moses. However, tithing was officially incorporated into the law of Moses as a part of Israel's worship. In bringing the tithes and offerings, the people were not only supporting the ministry of the temple, but they were also giving thanks to God for His bountiful provision for their own needs.

The Jews should have been grateful that God was unchanging in His nature, His purposes, and His promises, for if He were not, He would have consumed them for their sins. Twice Moses used this truth about God as his argument when he interceded for the nation (Ex. 33:12–23; Num. 14:11–21). The same principle applies to believers today, for 1 John 1:9 states that God is "faithful and just to forgive our sins." God is faithful to His promises and just toward His Son who died for our sins that we might be forgiven. (See also Num. 23:19; Deut. 4:31; James 1:17.)

Over the centuries, many of the Jews committed two errors with regard to the tithe: (1) the legalists obeyed the law so scrupulously that, like the Pharisees, they even tithed the minute garden herbs (Matt. 23:23–24), all the while thinking that their obedience would earn them righteousness before God; (2) the irreligious neglected the tithe and by disobeying God deprived the temple ministry of what it needed to keep going. When Nehemiah returned to Jerusalem, the temple storerooms were empty of produce and many of the priests and Levites had abandoned their service to go back home and work their fields in order to care for their families (Neh. 13:10). The people had vowed to bring their tithes (10:34–39), but they hadn't kept their vow.

Malachi has proved that God is just. Now he discusses the fact that the people are unjust in the way they've robbed God of what rightfully belongs to Him.

Robbing God's Storehouse (3:7–12) If "like people, like priest" (Hos. 4:9) applied to the spiritual leaders of the nation, then "like father, like son" (or "like mother, like daughter") applied to everybody else. From the days of the patriarchs until Malachi's time, the nation frequently disobeyed God's

Since God made and owns everything, He doesn't

Malachi 3 faith and nobody could look at them and call them blessed.

need anything that we can bring Him (Acts 17:25). But when we obey His Word and bring our gifts as an act of worship with grateful hearts, it pleases Him. While 1 Corinthians 16:1–2 suggests proportionate giving ("as God has prospered him").3 there is no express command to tithe given to the church in the New Testament. Paul teaches "grace giving" in 2 Corinthians 8—9, which is certainly beyond 10 percent. Many Christians feel that if believers under the old covenant brought their tithes, how could Christians under the new covenant begin with anything less?

God's promise was, "The Lord will establish you as a holy people to Himself, just as He has sworn to you, if you keep the commandments of the Lord your God and walk in His ways. Then all the peoples of the earth shall see that you are called by the name of the Lord, and they shall be afraid of you" (Deut. 28:9–10 nkjv). The Gentiles would have come to Jerusalem to learn about this great and wonderful God who could take a group of refugees and turn them into a blessed nation.

Despising God's Service (3:13—4:6) This is the sixth and last of Malachi's accusations: "'You have said harsh things against me,' says the Lord" (3:13 niv). As he closes his book, he points out four different groups of people and what they said and did.

They were robbing themselves (vv. 9–11). In robbing God, the people were not fulfilling the covenant they had made with the Lord; therefore, God couldn't fulfill His promise and bless them (Lev. 26:3ff.). "The Lord will command the blessing on you in your storehouses and in all to which you set your hand, and He will bless you in the land" (Deut. 28:8). Insects had invaded the land ("the devourer," Mal. 3:11) and the grain and fruit were not maturing.

The complainers (3:13–15). These people were guilty of saying "harsh things" against the Lord. For one thing, they felt that serving the Lord was drudgery; it was "futile" to be His servants. The priests may have been the leaders in this complaining, but the common people were just as guilty. "We're not getting anything out of it!" was their grievance. "Things just keep getting worse."

Whenever we rob God, we always rob ourselves. To begin with, we rob ourselves of the spiritual blessings that always accompany obedience and faithful giving (2 Cor. 9:6–15). But even more, the money that rightfully belongs to God that we keep for ourselves never stays with us. It ends up going to the doctor, the auto body shop, or the tax collector. "You have sown much, and bring in little … and he who earns wages, earns wages to put into a bag with holes" (Hag. 1:6 nkjv). If we don't trust God to care for us, whatever we do trust will prove futile. People who lovingly give tithes and offerings to God find that whatever is left over goes much further and brings much greater blessing.

I hear this complaint from some believers about their churches. "We're not getting anything out of it!" But a church is like a bank or a home: you don't get anything out of it unless you put something into it. We serve God because it's the right thing to do, not because we're rewarded for our service. (We shall be rewarded, but that's not our main motive.)

B.Robbing themselves—3:9–11 C.Robbing others—3:12

But they had a second complaint: the pagan peoples around them who didn't know the Lord were in better shape than the people of Judah! The wicked were prospering, while the godly were suffering. Of course, it would have been difficult for the Jews to prove that they were "godly," because they were guilty of disobeying the Lord. God would have blessed them if they had yielded themselves to Him, but they preferred to have their own way and then complain about what didn't happen.

Yes, giving is an act of faith, but God rewards that faith in every way. That isn't the reason we give, because that kind of motivation would be selfish. "If you give because it pays, it won't pay!" said industrialist R. G. LeTourneau, and he was right. We give because we love God and want to obey Him, and because He's very generous to us. When we lay up treasures in heaven, they pay rich dividends for all eternity.

VI. Despising God's service (3:13—4:6) A.The complainers—3:13–15 B.The believers—3:16–18

The promise in Malachi 3:10 was linked to the covenant the Israelites had made with the Lord (Deut. 28:1–14), so if they faithfully obeyed Him, He would faithfully keep His promises. But the spiritual principle behind this promise is echoed in Luke 6:38 and 2 Corinthians 9:6–8, so believers today can lay hold of it. For some Christians in America, a tithe would be much too small an amount, but each believer must be fully persuaded in his or her heart what the Lord wants him or her to do.4

It's a serious thing to serve the Lord, and we're commanded to "serve the Lord with gladness" (Ps. 100:2). It's a sad thing when servants of God drudge, merely doing a job because that's what they have to do or for what they get out of it. Philippians 2:1–12 is God's portrait of Christ, God's ideal Servant, and His example is the one that we should follow.

The believers (3:16–18). There was a group of true believers in this remnant, and they remained faithful to the Lord. They feared the Lord, which means they held Him in awe and worshipped Him as the Lord Almighty. They met together, not to complain but to encourage and edify each other. They spoke about the Lord and they weren't afraid for Him to hear what they were saying!

They were robbing others (v. 12). The remnant that returned to Judah after the exile had a great opportunity to trust God and bear witness to the other nations that their God was the true and living God. Had the Jews trusted the Lord, He would have done great things for them and they would have been a testimony to others. As it was, they floundered in their

Their assembly probably wasn't a large one, and

Malachi 3—4 man of prayer empowered by the Spirit, a man who lived alone in the wilderness, and a servant who turned many people back to the Lord, but he was not Elijah returned to earth.

they may have thought that very little was happening because they met and worshipped, but God was paying attention and keeping a record of their words. Their neighbors may have laughed at them, but God was pleased with them. They weren't wasting their time because they were investing in eternity.

However, for those who believed on Christ during His earthly ministry, John the Baptist performed the work of Elijah in their lives: he prepared them to meet the Lord. "And if you are willing to accept it, he is the Elijah who was to come" (Matt. 11:14 niv). "Elijah is come already," said Jesus, "and they know him not." The disciples understood Jesus to mean John the Baptist, who came in the spirit and power of Elijah (17:10–13).

God claimed them as His own, and God promised to spare them in the future judgment when everybody would see that there is a difference between the righteous and the wicked and that this difference is important.

One of the sins of the priests was that they failed to make the distinction between the way of holiness and the way of sin. To them, one sacrifice was just as good as another, yet they were supposed to teach the people "the difference between the holy and the common, and cause them to discern between the unclean and the clean" (Ezek. 44:23).

C.The evildoers—4:1–3 D.The preachers—4:4–6

But Malachi 4:5 promises that Elijah himself will come, and that his coming is related to the "day of the Lord" that will burn the wicked like stubble (v. 1). That's why Jesus said, "Elijah truly shall first come, and restore all things" (Matt. 17:11). Many students believe that Elijah is one of the two witnesses whose ministries are described in Revelation 11:3–12. (They believe the other is Moses.) It's worth noting that both Moses and Elijah appeared with Jesus on the Mount of Transfiguration (Matt. 17:3), which explains why the three apostles asked about Elijah.

Many of God's faithful servants become discouraged because the times are difficult, the crowds are small, and their work seems to be unappreciated. People who aren't really walking with the Lord seem to be getting more attention than are the faithful servants. But the day will come when God will reveal "his jewels" ("treasured possession," niv; see Ex. 19:5; Deut. 7:6), and then the faithful will receive their reward. Every discouraged servant of God needs to read and ponder 1 Corinthians 4:1–5.

Inasmuch as "the great and terrible Day of the Lord" did not occur in New Testament times, we have to believe that John the Baptist was not the promised Elijah, even though he ministered like Elijah. Therefore, this prophecy is yet to be fulfilled. It may well be that Elijah will return to earth as one of the two witnesses (Rev. 11:3–12), for the signs that these two men will perform remind us of the miracles of Elijah. After the ministry of the witnesses, the Lord will pour out His wrath upon the earth (v. 18; 16:1ff.) and the day of the Lord will burst upon the world in its fury.

The evildoers (4:1–3). Once again, Malachi returns to the theme of the coming day of the Lord, when God will punish all evildoers. Sinners will be burned up the way fire eats up the stubble; they will become like ashes under the feet of the saints! But the true believers will see the dawning of a new day as the "Sun of righteousness" rises (Luke 1:78–79). Then Jesus will reign as King of Kings and His people will frolic like calves let out of their stalls!

It seems odd that the Old Testament Scriptures should end with the word curse. When we get near the end of the New Testament, we read, "And there shall be no more curse" (Rev. 22:3). All of creation is eagerly awaiting the return of the Savior, expecting Him to deliver creation from the bondage of sin (Rom. 8:18–23). We too should be expecting Him and, while we're waiting, witness of Him to others. For when the Sun of righteousness arises, it will mean either burning or blessing (Mal. 4:1–2): blessing to those who have trusted Him, burning to those who have rejected Him.

The preachers (4:4–6). Malachi has been faithful as God's messenger, and he closes his book by reminding the people of two other faithful prophets, Moses and Elijah. The law of Moses was still God's rule of life for the Jews, and if they obeyed, God would bless them. Of course, believers today aren't under the law (Rom. 6:15; Gal. 5:1–4), but they still practice the righteousness of the law through the power of the indwelling Spirit of God (Rom. 8:1–4).

The promise in Malachi 4:5 was often discussed and debated by the Jewish rabbis, who asked, "Who is the Elijah whom the Lord will send?" The Jewish leaders interrogated John the Baptist about it (John 1:19–21); and Peter, James, and John asked Jesus about it (Matt. 17:10).

Nobody can afford to argue with God the way the Israelites did when they heard Malachi, because God will always have the last word.

For you, will that last word be salvation or judgment?

Notes

The prophet Elijah is mentioned at least thirty times in the New Testament, and ten of those references relate him to John the Baptist. But John the Baptist said plainly that he was no Elijah (John 1:21, 25). He did come in the "spirit and power" of Elijah and turn the hearts of fathers and children (Luke 1:16–17). Like Elijah, John was a courageous man, a

1 Keep in mind that the old covenant was not ended by the birth of Jesus in the manger but by the death of Jesus on the cross. John's ministry took place at the close of the old dispensation, so strictly speaking, he was an Old Testament prophet. 2 Some of the old editions of the Bible made this same mistake

Malachi

Gentile believers to give aid to the Jewish Christians in Jerusalem. 4 Multitudes of people have testified to the blessing of regular systematic proportionate giving. However, we must remember that even after we've given generously to the Lord, what remains is still His, for we are stewards of everything He gives us. Giving a tithe doesn't mean we have the right to use the remaining 90 percent for ourselves.

in their chapter headings. If the chapter was about blessing, the caption read "God's blessing on the church," but if it was about judgment the heading said, "God's judgment on the Jews." Yet the Bible tells us that "judgment must begin at the house of God" (1 Peter 4:17). 3 The offering mentioned in 1 Corinthians 16:1–3 was not a regular weekly offering received at a meeting of God's people. It was a special "relief offering" Paul was receiving from the

Scripture quotations marked nasb are taken from the New American Standard Bible, © Copyright 1960, 1995 by The Lockman Foundation. Used by permission; niv are taken from the Holy Bible, New International Version®. NIV®. Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan. All rights reserved; and nkjv are taken from the New King James Version. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.

Scripture quotations marked asv are from The American Standard Version © Copyright 1901. (Public Domain); ph are taken from J. B. Phillips: The New Testament in Modern English, revised editions © J. B. Phillips, 1958, 1960, 1972, permission of Macmillan Publishing Co. and Collins Publishers; and wms are from The New Testament in the Language of the People, by Charles B. Williams. Copyright 1937 by Bruce Humphries, Inc.; assigned 1949 to Moody Bible Institute, Chicago.

Scripture quotations marked wuest are taken from The New Testament: An Expanded Translation by Kenneth S. Wuest. © Copyright Wm. B. Eerdmans Publishing Co. 1961. All rights reserved; ab are taken from The Amplified Bible. Copyright © 1954, 1987 by The Lockman Foundation. Used by permission; and rsv are taken from the Revised Standard Version Bible, copyright 1952 [2nd edition, 1971], Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Scripture quotations marked tlb are taken from The Living Bible, © 1971, Tyndale House Publishers, Wheaton, IL 60189. Used by permission; nlt are taken from the Holy Bible, New Living Translation, copyright © 1996. Used by permission of Tyndale House Publishers, Inc., Wheaton, Illinois 60189. All rights reserved; and sco and srb are taken from the New Scofield Reference Bible, King James version, © 1967 by Oxford University Press, Inc. Reprinted by permission.

Scripture quotations marked breck are taken from the Breckinridge Bible, published in 1841 by Case, Tiffany and Burnham. (Public Domain); kjv are taken from the King James Version of the Bible. (Public Domain); and brv are taken from the New Berkeley Version in Modern English. © 1969 Zondervan. All rights reserved. Used by permission.

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