(360) December 26:
Zechariah 1-3 & Revelation 17
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
Read Zechariah
1-3 & Revelation
17
To discover:
As you read consider what
lessons there are for Christian service.
To ponder:
Zechariah
prophesies at the same time as Haggai, and refers to the same characters (1v1,
Ez 5v1, 6v4). God’s first word is that he was very angry with the people’s
forefathers, and so they are to return to God with the promise that he would
return to them. They are not to be like their forefathers who refused to listen
to the previous prophets and so ignored God. The LORD points out that they are
all dead, but his words through his prophets overtook them in judgement. And so
we read the people repented, acknowledging God did what was deserved just as he
said he would (1v2-6). Every generation of Christians is responsible not to sin
as the previous generation did, knowing that God’s word stands forever, and so
our short lives must be lived accordingly (1 Pet 1v24-2v2).
What follows in the book are eight
visions. The first is of four horses - a man on a red horse amongst myrtle
trees in a ravine, with red, brown and white horses behind him. Zechariah asks
the meaning and an angel (also meaning messenger) says he will show him. A man
standing amongst the trees then says the horses are those God has sent
throughout the earth. It seems this man might be the angel, as the horses then
report to the angel standing amongst the trees that they have found the whole
world at peace. Zechariah distinguishes another angel – the angel of the LORD,
who asks God how long he withhold mercy from Judah and Jerusalem that he has
been angry with for the seventy years of the exile. God then speaks comforting
words to the angel talking with Zechariah. The sense is that the world should
not be at peace, having treated Judah so harshly. This teaches that those who
do evil do go unpunished at times. However, God sees all, and will punish in
the end. So the angel tells Zechariah to proclaim that the LORD says he is
jealous for Jerusalem and Zion, presumably because they loved other things
above him. But although he was a little angry with them, he is very angry with
the nations, as their treatment of Judah went beyond what was a just punishment
for them. God therefore declares his presence will return to Jerusalem with
mercy, his temple will be rebuilt and he will restore the city – signified by
his measuring line (see 2v1-5), a tool used in building. He adds that the towns
of Judea will again “overflow” with prosperity, Zion be comforted (after its
hardships) and Jerusalem be chosen (as God’s city, see 2v12, 3v2).
Zechariah then sees four horns
(symbolising strength), and the angel explains they are those that scattered
Judah, Israel and Jerusalem. The number four signifies this opposition being
from the whole world (as 1v8-10, 2v6). God then shows Zechariah four workmen,
who he is told come to terrify and throw down the horns. The repetition of what
the nations did stresses the greatness of God in dealing with them. Zechariah
then sees a man with a measuring line who goes to measure the dimensions of
Jerusalem. Another angel tells Zechariah to speedily tell the man the city will
be without walls because of how many men and livestock will be in it. And it
can be without walls because God will protect it as a shield of fire – like the
pillar of fire protecting the people from Pharoah’s armies (Ex 14v20).
Moreover, God’s glory and so presence would be within it (2v1-5). Certainly
after the city’s rebuilding under Nehemiah, its population spread beyond its
walls. But this prophecy is fulfilled ultimately in the new Jerusalem, which is
a symbol for the people of God that are an innumerable great multitude, and
that fill the new creation, with all evil firmly shut out.
In the light of this God calls those
remaining amongst the people of Babylon (described as the daughter of Babylon,
in the north) and the other nations throughout the world they have been
scattered to, to flee, and by implication settle in Judea. 2v8-12 may refer to
Zechariah, but the detail seems to fit the angel better. It literally reads “after
glory sent me” – and refers to the individual being sent against the nations
who plundered God’s people, and then raising his hand in judgement, so the
people (who were their slaves) will in turn plunder them. This could only be
said of Zechariah in the sense that his words were against the nations. We’re
told the people will then know the individual concerned was sent by God. This
all resonates with the angel of the LORD fighting for Israel after the Exodus
(Ex 33v2). The people are referred to as the apple of God’s eye as an
expression of being the ones he delights in as one would an apple.
Here God tells the people to shout
with joy for he is coming and will living amongst them. And in that day many
from the nations will join with the LORD and become his people too, and the
angel will live amongst them, no doubt to ensure their protection. It’s a
picture of the nations being united to Christ by faith. And God will inherit
Judah as his portion in the “holy” land and choose Jerusalem (2v10-12). This language
portrays the people as God’s treasured possession, chosen from the whole world
(as Ex 19v5-6, 1 Pet 2v9). All mankind are therefore called to still themselves
before God, as he rouses himself to act (2v13). Such reverent acknowledgement
of him can be the only right response.
We must remember chapter 3 is a
vision too, and so not literally seen. The high priest Joshua is standing
before the angel of the LORD with Satan at his right hand accusing him,
presumably for his sin. As often the case, the angel of the LORD is spoken of
as the LORD. Here he speaks to Satan, calling he LORD to rebuke him. The reason
is that God has chosen Jerusalem and therefore snatched Joshua, with the other
returnees, from the fire of his judgement on Judah. The question that follows
is how this means that Joshua can’t be condemned for his sin. The answer
follows, as the angel instructs others (angels) to take of his filthy clothes,
promising rich garments to replace them as “I” (the angel as the LORD) have
“taken away your sin.” Perhaps, wanting Joshua to be appropriately dressed as a
high priest, Zechariah can’t help but request that they then put a clean turban
on his head. And they do, as they clothe him (3v1-5). The angel then charges
Joshua that if he keeps God’s law he will govern his temple and its courts and
have a place amongst the heavenly assembly. But what follows is striking:
Joshua and his associates (presumably fellow priests) are said to be symbolic
of what is to come (3v6-8). Most likely in context they are symbolic of the
removal of sin from the whole land (3v9), and so teach that all who walk in
God’s ways will be cleansed and given a place in heaven, and serve as priests
over the temple, which is now the church, and eventually the whole new
creation.
3v9 tells us God will bring his
servant “the branch” – referring to the promised Messiah sprouting from Jesse’s
line (see Is 11v1). At this point Zechariah is instructed to see a stone set in
front of him. The word translated eyes may mean eyes (signifying God’s complete
- 7 - knowledge of sin) or springs (signifying his complete cleansing of sin).
The promise to engrave it looks to the engraving of priestly stones with the names
of tribes of Israel (Ex 28v21, 29) to be born into God’s presence, reminding
him that the priest represents and stands for them. The point is therefore that
the coming of the Messiah will be accompanied by God removing the sins of his
people (including those form the nations, 2v11), which are represented by Joshua.
Then the people will live in harmony together in a blessed land (3v10). This is
a critical vision, as it clarifies to the Jews resettling the land in partial
fulfilment of God’s promises, that they cannot be fully fulfilled until he
deals with sin.
Praying
it home:
Praise God that he
deals with sin so that we can receive all he promises. Pray that you would
wholeheartedly walk in his ways.
Thinking
further:
To read the NIV Study Bible introduction to Zechariah, click
here.
If you receive
this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(361) December 27:
Zechariah 4-6 & Revelation 18
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
Read Zechariah
4-6 & Revelation
18
To discover:
As you read consider what
each vision teaches.
To ponder:
Perhaps
to emphasize the importance of what follows, Zechariah is awakened into his
next vision from a sort of in-vision sleep, and asked what he sees (4v1). He
sees a gold lampstand, with an olive tree on each side of it. The lampstand has
seven lights on top, fed with golden oil that passes to a bowl through two pipes
from the olive trees, and then to the lights via seven channels (4v2, 12, see
here). He asks the angel what these are, and the angel responds in a way
that implies he should know. He then gives God’s word to Zerubbabel, the governor,
in which he promises that the temple will be completed not my might, or power,
but by his Spirit. So God rhetorically states that “a mighty mountain” is
nothing before Zerubbabel, but will become level ground, with Zerubbabel
bringing out the final capstone as people shout “God bless it” (4v2-7) This
implies the mountain is the mountain of opposition to the rebuilding, and that
it will be overcome without force – as occurred when God moved (by his Spirit)
Darius to decree its rebuilding (Ez 6). God is well able to simply move human
hearts to ensure his will is done.
The certainty of the temple’s
completion is then assured as God declares that having laid its foundation
Zerubbabel will also complete it, and the people will then know Zechariah (or
the angel) was sent to them, as the prophecy will have come true. This is
important as a key reassurance that the temple wasn’t completed simply by human
endeavour, but was a sign that God really was with his people again (4v8-9). It
seems some who were keen for the rebuilding “despised the day of small things”
– perhaps in the sense that they impatiently wanted to see God’s promises
fulfilled dramatically, suddenly or fully, and may have thought God was not
with this struggling remnant. But they will rejoice to see Zerubbabel with the
plumb line that was used to test whether walls are vertical. This could mean a
rejoicing at the work restarting or being completed (4v10). Whatever, it
reminds us that we shouldn’t scoff at small things the Lord achieves through his
people – the small church, the occasional conversion etc. They also remind us
God is with us. And each is part of the big thing of the completion of his
purposes in Christ.
The candlestick is now explained:
The seven lights represent the eyes (or “springs”) of the LORD that range
throughout the earth. And after Zechariah asks twice to focus our attention, we
learn the two olive trees (providing the oil) are the two individuals who are
anointed (presumably with oil) to serve God. In context these must be Joshua
(the priest) and Zerubbabel (the governor, ie. one closest to a king). The
meaning of the vision seems to be that by their work, the temple will be
established as a means of bringing the light and life of God to the whole
world. As they are symbolic of things to come (3v8) it is legitimate to see
this fulfilled in Christ, the priest-king from whom that light and life flows -
and now through his body, the church.
Next Zechariah sees a flying scroll,
apparently unravelled, and measuring 20 by 10 cubits (30x15 feet). Its size
perhaps stresses the fact that it covers the land, representing God’s curse on
it, banishing every thief and everyone who swears falsely by God’s name. These
sins are, no doubt, representative of sins against one’s neighbour and against
God. And God declares it will enter the house of those who sin in these ways,
remaining there until those houses are destroyed. It is therefore a scroll that
declares the wicked in Israel will face God’s justice for their sin (5v1-4).
The angel then draws the prophet’s attention to a measuring basket,
representing the sin of the people, with a woman inside representing
wickedness. The angel shut her in with a lead cover, meaning the basket was
firmly closed. Zechariah then saw two women with wings like a stork. With the
wind (or spirit) in their wings, they lifted the basket into the sky and took
it to Babylon to build a house for it to be placed in (5v5-11). Babylon is to
be seen as a city of wickedness (as Rev 18). The sense is probably that those
of God’s people who commit wickedness are akin to the evil Babylonians, and
when the time is right, will receive the same ultimate fate (as Matt 25v41).
Now as Zechariah looks up, he sees
four chariots coming from between two mountains of bronze – led by powerful
red, black, white and dappled horses. The angel explains they are the four
spirits of heaven going to the four poles of the world from God’s presence. The
mountains might therefore be marking a sort of entrance to God’s presence like
the threshold of the temple. The angel’s command and comment (6v7-8) show that
he is the LORD himself! 6v8 implies that the angelic spirit going north has
fulfilled God’s purposes there. This may refer to the judgement of Babylon and
release of the exiles, or to the final judgement on the wickedness Babylon
symbolises (as 5v10-11). And so God’s Spirit is at rest (6v1-8). No corner of
the world is exempt from God’s will and purpose, nor his justice.
6v9-15 is a climax to this vision
section. God’s word comes, telling Zechariah to get silver and gold from some
recent returnees and have it immediately made into a crown to be put on Joshua,
the high priest. He is to tell him God says he, Joshua, is named the branch (a
Messianic title, as Is 11v1), and will branch out and build the temple. This is
astonishing as it makes the priest also king. Moreover, he will be clothed in
majesty and rule on “his” throne – perhaps meaning Joshua’s, or meaning God’s!
And so there will be harmony between priest and king in the one person. Having acted
all this out, Zechariah is then to give the crown to some officials as a
memorial before the LORD in the temple. This shows this crowning of Joshua will
be fulfilled not in him, but sometime in the future. Of course it looks to
Christ, who is king in ruling human hearts by his Spirit and word, and priest,
in offering himself to atone for their sin. And this is necessary for God’s
perfect kingdom. Previously the efforts of a godly king could be thwarted by an
ungodly high priest and vice-versa. But not when they are the same. And it is
Christ who will build the temple of the church.
6v15 states that those far away will
help build the temple so the people will know that Zechariah (or the angel) has
been sent by the LORD, because he predicted it. But it will only happen if the
people diligently obey God. As the temple by this time was on its way to
completion, this seems to look ahead too, to the fulfilment of the temple as
Gentiles join Jews in the building of the church (as 2v11, 8v22). All this
should thrill us in the knowledge that we are part of God’s eternal kingdom
under Christ the perfect priest-king. As such, we should give ourselves to
building his church.
Praying
it home:
Praise God that
for ensuring a perfect kingdom through Christ. Pray that you would not despise
the day of small things in the building of the church.
Thinking
further:
None today.
If you receive
this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(362) December 28:
Zechariah 7-8 & Revelation 19
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
Read Zechariah
7-8 & Revelation
19
To discover:
As you read consider what
God looks for his in his people.
To ponder:
Chapter
7 takes place two years before the temple is completed (7v1, Ezr 6v15). But it
is already becoming what it should be – the place people come to seek the LORD
(compare 8v20-23). So the people of the city of Bethel sent some men to ask the
priests and prophets whether they should continue to fast in the fifth month of
the year as they had for the last seventy, no doubt in mourning whilst the
people were in exile. We should remember Bethel was previously a key site for
Israel’s (the northern kingdom’s) idolatry. Things are starting to change. But
God’s response is given not just to these people but to all throughout the land
and to the priests: He asks whether it was really for him that the people
fasted in the fifth and seventh months, adding that it was for themselves that
they feasted too. The point is that it is no good going through the motions.
God looks at motivation. He seeks those who conduct their religious activity
for him, not for the sake of their own pride, self-satisfaction or pleasure. He
adds that this is just what he had proclaimed through earlier prophets when the
land was at rest and prosperous. It’s a good reminder during the feast of
Christmas. And in what follows, we see that if the people had learnt that
lesson their land would not have been lost. So God’s word then came to
Zechariah, stating that what he desires (and still does) is that his people
administer justice, mercy and compassion to one-another, not oppressing the
needy or thinking evil of each other (7v2-10). He explains that in the days of
Israel’s prosperity the people hardened their hearts, refusing to listen to the
law or the prophets of verse 7, who were sent by God’s Spirit. So the LORD was
very angry and refused to listen to the people, scattering them among the
nations, and leaving the land so desolate that it couldn’t be lived in (7v11-14).
The implicit question God therefore puts to his hearers (and so to us) is
whether they will be any more devoted to him than their ancestors, or suffer a
similar fate.
The word of chapter 8 begins with
God’s burning and so intense jealousy for Zion, implying great desire for her
exclusive love. This aptly follows the previous oracle urging the people act
from heart that are devoted to him. Now God declares he will return to live in Jerusalem ,
which will be called the city of truth (ie. faithfulness) and holy mountain
(because it is set apart as the place of God’s presence). This implies God will
transform his people from their innate stubbornness. And so the city will
display the marks of God’s blessing, which to Zechariah’s hearers were people
living to old age and being fruitful in childbirth (8v1-5). God throughout is
God Almighty, stressing his ability. He therefore declares that although this
will seem marvellous to the remnant, it won’t to him, as it is easy for him to
achieve. And at its heart will be the covenant relationship in which he brings
his people back from east and west to be his people, with him as their God –
being faithful and righteous to them, no doubt in keeping his promises to the
patriarchs, and to blessing the people’s obedience (8v6-8). In the light of
this, he addresses them as those who heard the prophets (Zechariah and Haggai)
who were there when the foundation of the new temple was laid, and urges them
to strenuous work so it will be built (8v9).
Various contrast now follow to
highlight what this will result in. So, before this men and animals received
nothing back for their work (wages) and lived in fear of harm as God had turned
them against one-another. But now, God promises not to deal in that way with
the people. Now he will give rain and good harvests as an inheritance for this
remnant of survivors (the blessings of Deut 28-30). And whereas they had been
an object of cursing (ie. of scorn) among the nations, now God will save them
so they will be a blessing, in context, by drawing the nations to the LORD
(8v23, fulfilling Gen 12v3). Indeed, in promising this to Israel (north) as
well as Judah (south), God implies something more than currently existed – in
which Israelites from the whole world would return. Again, with this in their
sights, the people are urged to hard work without fear (8v9-13).
The knowledge of our coming
blessing, should encourage us to wholehearted effort in the building of the
church too. But it should also motive us to godliness out of a loving desire to
please this God of grace, and out of delight in sharing in his kingdom. To this
end, the contrasts continue: Just as God had previously determined disaster,
now he is determined to do good so the people need not be afraid – presumably
of his wrath and so of being re-conquered by enemies. They are therefore to
speak truth to each other, act justly in the courts, not plot against each
other or swear falsely, as God hates such things. And returning to the fasts,
he says those of the fourth, fifth, seventh, and tenth months will become
joyful festivals, as there will be nothing more to mourn. In other words, the
people’s lives will be marked by joy (see Acts 2v46). So the people should love
truth and peace. More than that, many people from many cities will urge
one-another to come and seek and pray to the LORD (as prompted the vision,
7v1-2). Moreover, at a ratio of ten (signifying many) to one, many from
powerful nations will take hold of Jews and ask to go to the LORD with them
because they have heard he is with them (8v14-23). What a reversal of fortunes,
being fulfilled ever since Gentiles joined with the apostles and first Jewish
converts. They come with them into the temple of the church, and to God through
Christ.
Praying
it home:
Praise God for the
joy and blessing that mark being a Christian. Pray that in the light of it you
would work with strong hands to build his church.
Thinking
further:
None today.
If you receive
this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(363) December 29:
Zechariah 9-11 & Revelation 20
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
Read Zechariah
9-11 & Revelation
20
To discover:
As you read consider how
all this looks to Christ.
To ponder:
We
begin with an oracle of judgement. Verse 1 may speak of all peoples looking to
the LORD to act, but more likely of him having his eyes on them (as 9v8). 9v1-4
relate to cities north of Israel, stressing the destruction of Tyre (and Sidon)
in particular. Despite its skill and wealth, it will be consumed, losing all it
has attained. 9v5-8 turn to Philistia . Their cities will
look on in fear, losing hope that they might be spared. So Gaza will lose her
king, Ashkelon be deserted, and foreigners will take Ashdod. No doubt by these
means, Philistine pride will be cut off. Yet it seems a refining will also take
place, as God promises that he will stop them eating blood or idolatrous food,
so bringing them in line with his law. And those surviving his judgement will
belong to him, even becoming leaders in Judah, with Ekron being incorporated
into his people as the Jebusites who lived in Jerusalem before David took it.
We are then told God will keep watch to defend his house (ie. people) so they
are never again oppressed. This all looks to the inclusion of Gentiles as equal
with Jews in the kingdom of Christ, and its ultimate security in glory.
Here the people (daughter) of Zion
(ie. Jerusalem) are called to shout with joy on seeing their king coming. He is
righteous, and so able to rule justly and wisely, and he has salvation – in
context, meaning rescue from oppression (as 9v8). So he comes not in a chariot
or on a war-horse (as v10) ready to fight, but gently on the foal of a donkey –
also the mark of the king who would receive the obedience of the nations (Gen
49v10-11). We therefore read that God will remove the emblems of battle from
Ephraim (the north) and Jerusalem (the south), implying a reunited nation under
this king, who will proclaim peace to the nations of the world, and whose rule
will extend to its far reaches (9v9-10). Jesus identified himself with all this
in choosing to enter Jerusalem on a donkey. It was a claim to be the one
establishing a worldwide kingdom of peace.
God then declares that on the basis
of the blood of his covenant with Israel, that in the daily sacrifices atoned
for their sin, he would deliver them from captivity. This is described as a
waterless pit, where prisoners would die of thirst, and so may imply not simply
the captivity of exile, but that of death itself. No doubt it is because of
this promise that these are prisoners “of hope.” And God calls them to return
to their fortresses, presumably as a way of stressing they will be secure.
Indeed, the promise that he will restore twice as much means their experience
in the land will be better, or twice more joyful, than it ever was (9v11-12).
What follows changes the picture
from peace to war. Judah is God’s bow, filled with the arrow of Ephraim as Zion
overcomes Greece like a warrior’s sword. Indeed, at God’s trumpet blast he is
pictured marching south in storm (a sign of his awesome presence), with a vivid
picture of his people following him, overcoming their enemy with slingstones
(perhaps implying ease), drinking their blood like wine, as with the bowl of
blood poured on the altar in sacrifice (9v13-15). This implies their victory is
an act of judgement on their enemies’ sins, and probably looks to how God’s
people will exercise such victory by sharing in Christ’s judgement of the
nations (Rev 2v26-27). The point is that God will make his people victors over
evil, and so save them on that day from all potential oppressors. They will
then sparkle like jewels, thriving on abundant harvests and wine - implying a
life of ongoing joy, perhaps reflecting the light of God’s glory (9v16).
By calling people to ask God for
rain, chapter 10 distinguishes him from idols who have no such power, and who
therefore speak deceit only in the sense that prophets who claim to have words
from them must be lying. This means the people wander like sheep without a
shepherd – oppressed by these lies, and with no ruler to deliver or guide them.
Because of this God’s anger burns against their leaders who should be their
shepherds. Yet he promises to care for his flock (Judah) himself, making them
strong and dignified. Numerous metaphors then stress the stabilising strength
of rulers which will all come from Judah, and like mighty men overcome the
people’s enemies because God is with them. And so God promises he will
strengthen Judah and save Joseph (the north), restoring them, because of his
compassion, to the point where it will be as if he never rejected them. Again,
this is because he is their God and will answer their prayers. In addition to
Judah, the Ephraimites (north) will also therefore be like mighty men, with
glad hearts and children. God will gather them in from their exile, especially
from Egypt and Assyria (ie. Babylonia), causing them to remember him and
return. Indeed, so many will come that they will populate Gilead and Lebanon to
the east and north of the land, and there will not even then be enough room.
Just as God parted the red sea, they will pass through the sea of trouble.
Assyria’s pride will be humbled and Egypt’s sceptre (rule) pass away. But
Ephraim will be strengthened and walk in God’s name (10v1-12).
It’s a picture of God totally
transforming his people’s fortunes in compassion for them, making them secure
and righteous. It was partially fulfilled in the following years, but will be
fully only in the new creation where in Christ all faithful Israelites will be
raised from death and united in these sort of numbers, with their enemies
suffering judgement. It is no surprise then, that in what follows the nations
(of v10) are called to wail because their famous forests will be destroyed by
fire – a metaphor for the destruction of proud rulers or peoples (see Is
2v12-18). And the rulers of these nations are said to wail at the ruin of their
land – the pasture where they shepherded their sheep, or thicket where they
roamed as lions (11v1-3). The point is that it is now given to Israel as the
meek inherit the earth.
From 11v4 Zechariah is asked to
prophetically act out God’s dealings with Israel. What follows could be a
retelling of their pre-exilic past. But, in context, it seems to refer to some
future time after the reunification of the nation predicted in chapters 9 and
10. Zechariah is to pasture the flock marked for slaughter – which later seems
to be a group of God’s people (11v11). Their buyers are probably occupying
powers who oppress (slaughter) their captives, yet go unpunished. Their sellers
are their own shepherds, Israel’s leaders, who praise God because by serving
their oppressors to the detriment of the people, they get rich – just as the
leaders did in Jesus’ day. Here God declares that he will have no pity on the
people but hand them over to being oppressed by one-another and their own king
(11v4-6). Zechariah then explains that he pastured the flock, and especially
the oppressed, and with staffs called favour and union, reflecting God’s grace
and the unity to the nation to that point. It’s not clear who the three
shepherds he gets rid of in one month are (11v8). They may be three categories
of leaders, or refer to leaders in general. Portraying the LORD, Zechariah says
how the flock detested him and he hated them. He therefore said he would no
longer be their shepherd but let them die and feed on each other, and he broke
the “favour” staff and revoked his covenant with “the peoples” – perhaps indicative
of his guarantee that the nations would not attack, or that those in Judah
would be safe. 11v11 could refer to sheep traffickers or the poor of the flock.
Either way, what is pictured is Israel’s leaders or people paying Zechariah off
with the equivalent amount required just for the death of a slave, so that he
(representing God) would no longer be their shepherd. Of course, this patterns
the priests through Judas getting rid of Jesus, the divine-shepherd (Matt
26v14-16, 27v1-10). And so Zechariah sarcastically terms the money the
“handsome price they priced me” (representing God), and is told to throw it
into the potter’s house – perhaps for him to make an idol with as an
alternative. In the light of this, Zechariah broke the “union” staff,
symbolising division with the nation, as occurred through Christ. He was then
told to take up the equipment of a foolish or wicked shepherd to symbolise God
raising up such a shepherd (ruler) who would not care for the people, but feed
on and hurt them. It’s not clear who this refers to, but could refer to all
evil rulers from the time of Christ, providing a warning to the shepherds of
God’s church too. A woe is pronounced against this shepherd for deserting the
flock. In desiring the destruction of his arm and right eye, it declared he
would be unable to protect his sheep (the people) against any enemies
(11v7-17). So having rejected the LORD they would again be subject to
oppression.
Praying
it home:
Praise God for his
readiness to shepherd his people personally as Christ. Pray that many would
join his kingdom.
Thinking
further:
None today.
If you receive
this post by email, visit bible2014.blogspot.co.uk
and make a comment.
(364) December 30:
Zechariah 12-14 & Revelation 21
Ask God to open
your mind, heart and will to understand, delight in and obey what you read.
Read Zechariah
12-14 & Revelation
21
To discover:
As you read consider what
God promises to do.
To ponder:
The
structure of chapters 12-14 is incredibly difficult to discern. 14v1-19 covers
the same event as 12v1-9, so they cannot be chronological. More likely, these
sections speak of God’s final deliverance of his people, bracketing the section
between them, which refer to what will happen before then.
First, God speaks about Israel,
affirming he is the mighty creator who also forms the spirit of man. He
declares Jerusalem is going to be a cup – a picture of his wrath. All the
nations will besiege both Jerusalem and Judah, but he will make the city like
an immovable rock injuring those who seek to move it. He will watch over Judah,
but blind and cause panic to the horses and riders attacking her. The people
will then say Jerusalem is strong because the Almighty is their God. We’re told
on that day Judah’s leaders will consume all the peoples like fire, and God
will save Judah first so it doesn’t look like he’s honouring the city and David
before the rest of the people. The point is that all will be treated equally.
And because of God’s protection, it will be as if the feeblest in Jerusalem
will be as strong as king David, and his house, ie. descendent, like God - here
clearly equated with the Angel of the LORD going before them into battle as he
did in leading Israel to the promised land. It is on that day God will set out
to destroy the nations attacking Jerusalem (12v1-9). This resonates with other
predictions of a final attack on the people of God at the time of the end (Ezek
38-39, Rev 20v7-10), and keeps the persecuted church forever watchful for the
day when the LORD finally rescues them through his divine-davidic king, by
destroying their oppressors in judgement.
In the next section God speaks of a
time of grief by the people as they somehow “look one” the LORD as one they
have “pierced” (as Jn 19v37). In context this surely refers to how they
rejected him as their shepherd (11v12-13). The point is that despite this, God
has still acted favourably towards the nation as he is clear that this right
attitude will come only by his work, as he pours out a spirit of grace and
supplication on both the davidic line and Jerusalem – ie. he graciously changes
their hearts so that they repent. Repentance can come no other way. And so it
is then stressed that every clan, and especially those of the royal (David) and
priestly (Nathan) lines will mourn what they did to the LORD as in mourning the
death of an only son (consider Acts 2v36-39). This should have intrigued the
reader as God cannot die. It must therefore refer to God in the form of a man,
which has already been hinted at (see 12v8).
As with other prophets, “on that
day” (13v1) compacts the coming section with the previous one. In it God
promises that a cleansing fountain will be opened to the Davidic line and
Jerusalemites, to cleanse them from sin. And so he will remove their idols,
false prophets, and impure attitudes. What follows is a note that any false
prophet who still prophesies will be killed. So they will refuse to engage in
or even admit to their role (13v1-6). The note about saying wounds on their
body are from a friend may refer to the false prophet explaining away pagan
marks he had put on his body. The sense is that God will purify the people’s
worship.
13v7-9 seems to refer again to the
rejected and pierced shepherd (as 10v13, 12v10). He is seen favourably as one
close to God. Nevertheless, God calls the sword (of judgement) to strike him as
he turns his hands against the sheep (ie. people) who will then be scattered.
He states that two thirds will be killed, and the other third refined through
fire so that they call on him in prayer. It is they who will then be his
covenant people, with him as their God. Jesus referred this to his own death
(Matt 26v31), implying his followers are refined as they then suffer for him
(see 1 Pet 1v7). Taken together, 12v10-13v9 is a powerful prediction of how the
LORD will renew a portion of his people after they put his Christ to death
according to his purpose and will.
Chapter 14 again speaks of God
gathering the nations against Jerusalem. But now we hear that before being
delivered, the people will suffer. They will see their belongings divided by
their captors, Jerusalem captured, its women raped, and half the inhabitants go
into exile. But then the LORD will fight against the nations. Here he is
pictured standing on the Mount of Olives, which splits to form a valley through
which God’s people can escape what God is about to do. He will then come with
all his angels (holy ones). “That day,” implying the entire period begun by
God’s deliverance, is then said to be unique, with no sunlight or seasons, yet
constantly light – presumably because of God’s glory, and with water flowing
across the world from Jerusalem – presumably bringing abundant life (see Rev
21v22-22v5). From then the LORD will be the only one worshipped and will be
king of the whole earth. Jerusalem is here portrayed as the centre of the
earth, raised up above the surrounding area, which is made like lowland (the
Arabah). The point is not only that Jerusalem will be exalted, but that it will
not matter if it is so visible, as it will be secure, never again to be destroyed
(14v1-11).
God’s “plague” against the nations
who fought Jerusalem is then outlined as one in which their bodies rot whilst
they remain alive, and that will attack their animals too, presumably so the
enemy can’t escape. It’s added that they will panic and fight one-another. And
Judah will also fight against them, plundering their wealth. But what is then
striking, is that we read some from the nations will survive this and enter
into Israel’s worship by celebrating the feast of tabernacles each year. This
is no doubt mentioned as it is a harvest festival, and so will celebrate the
abundance enjoyed within the world. However, it is noted that if any peoples
don’t do this, they will receive no rain – a sign of God’s curse (14v12-19).
Egypt is perhaps singled out as representative of the nations because it was
the key nation that stood against Israel at her birth.
In highly figurative language this
whole chapter seems to imply a final attack on the church as the people of God
and new Jerusalem, before Christ returns and reigns over a new creation filled
with the glory of God. This really could be fulfilled at any time. But the text
implies that during that final persecution, some will actually come to faith in
Christ and join the worshippers of God, whilst some of those will also stop
doing so. This would all have told the returned exiles building their temple,
that after they strike the shepherd God sends them, things will get hard. But
God will still fulfil his promises. The book ends speaking of how even the
horses and the temple’s cooking pots will then be set-apart as holy to God,
like the sacred bowls before the altar. Indeed, the people will no longer need
special set-apart pots for the meals they would have as part of their worship.
Instead they could use any pot. And there will no longer be Canaanites in the
temple, as it only God’s people will be admitted (14v20-21). The point is that
all defiling sin will have gone.
Praying
it home:
Praise God that he
will one day establish his glorious kingdom. Pray that you would not turn from
worshipping him.
Thinking
further:
None today.
If you receive
this post by email, visit bible2014.blogspot.co.uk
and make a comment.