What motivates us to pray? Proper motivation is praying with God’s will in mind and we can be sure that His will is for us to know Jesus.
In Matthew 8.2 the leper asks Jesus to heal Him but the way in which he asks Jesus is telling. He says,
“Lord, you have the power to heal me if you want.”
That’s another way of saying, “Lord, if it’s your will, you can heal me.”
Consider the following verses:
“If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you” (John 15.7).
“Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him” (I John 5.14-15).
2. Pray With Proper Priorities
(Mark 2.1-12)
A paralytic is lowered through the roof by his friends but Jesus cleanses him of his sin first, then mends his physical problem. What is God’s will? Your spiritual wellbeing. Prioritize your prayer life by placing spiritual health at the top.
Some profound events are captured in a relatively short amount of space in the Bible. The narrative of Jesus’ birth really takes up only seven verses in Matthew (1:18-25) and seven verses in Luke (2:1-7). The resurrection is not described at all, but mention of it is confined to a few verses in each of the four gospels. Even the establishment of the church, from the apostles being filled with the Spirit to the sermon, the response, and the events immediately thereafter in all of 47 verses.
Contrast that with some of the longest chapters in the Bible. There are at least two different ways to tally this distinction (number of verses and number of words). In number of words per chapter in descending order, the list is Psalm 119, 1 Kings 8, Deuteronomy 28, Numbers 7, Leviticus 13, Jeremiah 51, Ezekiel 16, Genesis 24, 1 Samuel 17, and Leviticus 14. In number of verses per chapter in descending order, the list is Psalm 119, Numbers 7, 1 Chronicles 6, Luke 1, Matthew 26, Nehemiah 7, Mark 14, Psalm 78, John 6, and Luke 22.
We understand that modern chapter divisions were made by Stephen Langston early in the 13th Century, and the Ben Asher family divided the Hebrew Bible into verses around 900 AD and the modern division into verses was made by Robert Estienne in the 16th Century. Originally, Bible books were not divided into chapters and verses. That was added to aid in readability. Yet, it is the informed opinion of individuals with an excellent grasp of content and comprehension that the content in those chapters are of a fairly uniformed topic.
There are some lessons to be learned from those long chapters, if we struggle with wondering why God devoted so much attention and information to matters that we find baffling. Let’s consider five lessons from the five longest chapters.
Lesson: GOD’S WORD IS VALUABLE, BENEFICIAL, AND MATCHLESSLY IMPORTANT (Psalm 119). In 22 stanzas (the same number of letters in the Hebrew alphabet), David tells us “from A to Z” why there’s no book like the Bible! The length and excess of the chapter, with its 176 verses, highlights this beautiful fact. How do I view God’s Word?
Lesson: WORSHIP IS IMPORTANT TO GOD (1 Kings 8). In 66 verses and over 2100 words, we have the dedication of the temple by Solomon. From Solomon’s prayer to the prolific amount of sacrifices, the grandeur and glory of God is on full display and in full view. How do I view the privilege of worship?
Lesson: OBEDIENCE AND DISOBEDIENCE HAVE CONSEQUENCES (Deuteronomy 28). In Deuteronomy 11:29, Moses identifies Mount Gerizim as the mount of blessing and Mount Ebal as the mount of cursing. Deuteronomy 28, continuing the ritual recorded in the previous chapter, is a list of blessings and curses depending on what people do with God’s Word. The sheer repetition of especially the curses reminds us that God’s Word cannot be trifled with. We forget or rebel against God, and it will cost us!
Lesson: LEADERS SET THE TONE IN GIVING AND SACRIFICE (Numbers 7). While the giving and sacrifice in this chapter is literal and material, we glean such an important principle even under the New Testament covenant. Elders, deacons, teachers, and preachers who call for others to be generous and sacrificial in time, talent, and treasure must go first and show the way! Leaders do not offer the Lord that which costs them nothing (2 Sam. 24:24).
Lesson: PURITY IS VITALLY IMPORTANT TO GOD (Leviticus 13). Moses gives an exhaustive set of tests to determine the presence of leprosy, giving a myriad of scenarios. But, as he refers to infectiousness, keeping uncleanness in check was indispensable. Often, leprosy symbolizes sin-sickness and the parallels abound. Leprosy required the involvement of a priest and so does sin. Leprosy comes from within, and so does sin. Leprosy affects the flesh, and so does sin. Leprosy is called uncleanness, and so is sin.
Sometimes we wonder why so much space is devoted to matters that we might find obscure or redundant. The deeper we dig and the more often we study, the greater our appreciation is for the truth Paul proclaims in 2 Timothy 3:16-17. It builds our confidence in the divine source of Scripture and the vast benefits we derive from studying and incorporating it into our lives.
It has been said that “the final section of the book of Zechariah offers some of the richest theological insights the Old Testament has to offer” (Klein, NAC, Vol. 21B, 253). C.H. Dodd says that these six chapters may have had a more direct influence over the gospel writers than any other Old Testament passages (According To The Scriptures, 64-65). C.A. Ham says Matthew alone alludes to Zechariah at least eight times (The Coming King And The Rejected Shepherd, 2005).
Here are eight direct quotations New Testament writers make of Zechariah:
Zechariah 9:9 ——–> Matthew 21:5; John 12:15
Zechariah 11:13 ——–> Matthew 27:9
Zechariah 12:3 ——–> Luke 21:24
Zechariah 12:10 ——–> John 19:37; Revelation 1:7
Zechariah 13:7 ——–> Matthew 26:31; Mark 14:27
Zechariah 14:5 ——–> 1 Thessalonians 3:13
Zechariah 14:8 ——–> John 7:38
Zechariah 14:21 ——–> John 2:16
In addition to the direct quotations, so many themes of New Testament writers can trace their origins to Zechariah’s prophecy, like sheep without a shepherd (13:7), faith moving mountains (14:4), the Son of man coming with His angels (14:5), and the New Jerusalem (14:6-12). John, in the book of Revelation, has a particular fondness for the way Zechariah puts things. He alludes to at least eleven different images from our present book of study.
Suffice it to say that not only do we profit from studying what Zechariah is saying to his own contemporaries, but we also confirm our faith in the reliability of the Old Testament prophecies when we see so much of it fulfilled in the New.
Chapter nine seems to divide neatly into three sections: 1) vs. 1-8, 2) vs. 9-11, and 3) vs. 12-17. Zechariah foretells the judgment of the surrounding nations in the first section, the coming of their glorious king, and the victory of that king. Let’s notice these sections more closely.
Judgment On Judah’s Neighbors(1-8). Zechariah’s focus is on the conquering of Syria (1-2), Phoenicia (2-4), and Philistia (5-7) by Alexander the Great (see Josephus’ Antiquities 10:1.8). These are physical conquering, but the idea that no oppressor would pass over them anymore (8) seems certainly to foreshadow the coming of the Messiah and the spiritual triumph He would bring in the Christian Age.
The Triumphal King (9-11). Eight words capture the essence of this triumphal entry.
Rejoicing (9)–“Rejoice greatly…shout.” He must enter Jerusalem to complete His atoning work, and the initial response of the people is to celebrate His entrance (Mark 11:9). He would triumph over sorrow (Matt. 11:28-30).
Royalty (9)–“Behold, your king is coming to you.” He is King of kings (1 Tim. 6:15), though His kingdom is not of this world (John 18:36). He would triumph over any rival.
Right (9)–“He is just.” He would triumph over the injustice so common in Old Testament times (Ezek. 22:12), so common in His own time (Matt. 23), and so common in every age (Rom. 3:23). He is just and the justifier of those who believe in Him (Rom. 3:26).
Redemption (9)– “He is endowed with salvation.” He would triumph over Satan (cf. Heb. 2:14-15).
Reserved (9)–“Humble.” He would triumph over sinful pride. What an incongruous picture, that their king would come not on a steed or stallion but mounted on a donkey. He bore to perfection the trait of humility.
Rest (10)– “He will speak peace to the nations.” He would triumph over man’s problems. There is no possible peace apart from Him (John 14:27).
Reigning (10)–“His dominion…” He would be triumphant over the world. Christ has been given all authority in heaven and on earth (Matt. 28:18). He is head over all things to the church (Eph. 1:22-23). Any who do not submit to His reign in this life will bow in prostrate, abject humility at the Judgment (Phil. 2:10-11). Only then it will be too late. One must submit to the dominion of Christ in this life by becoming a Christian. After this life is the Judgment (Heb. 9:27), at which time the disobedient will be consigned to eternal torment (cf. Eph. 5:6).
Reconciliation (10)–“And His dominion will be from sea to sea, And from the River to the ends of the earth.” He would be triumphant over division. The gospel is for all!
The Victorious King (12-17). This king would bring promise to the “prisoners who have hope” (12-13). Some turbulent days stood between them and the coming of Messiah, but they would be set free from their greatest problem, sin, when He appeared. There would be restoration from their unmatched warrior.
This king would bring protection to them (14-15). Zechariah invokes more battle imagery here. He appears with arrows like lightning, blows a heavenly trumpet, marching, devouring, and defending against their enemies. In the wake of the victory He brings, they would bask in the victory celebration that follows.
This king would bring preciousness about through them (16-17). They would be His own flock. They would be jewels in His crown. They would be seen as comely and beautiful.
These words cannot be viewed through earthly, materialistic eyes, though the Jews in Jesus’ day no doubt did so. They were living under Persian reign as the prophet writes, but he speaks much in this context of the Greek Imperial reign to come. After them, we know, the Roman Empire would rule their land. But the Messiah was bringing something that transcended these in time and power. His would be an indestructible, eternal kingdom (Dan. 2:44). He would bring all spiritual blessings (Eph. 1:3ff). That was the ultimate expectation the prophet points them to, and it is still our ultimate expectation today!
Whereas they had had a checkered past that earned captivity, Judah looked ahead with hope. Zechariah shares God’s message of love and invitation to be restored. The tone changes and the focus shifts to the bright days ahead for a humbled, penitent people. All of it centered around the character, nature, and attributes of God.
JEHOVAH’S JEALOUSY (1-2). Zechariah says God is “exceedingly jealous” and “with great wrath” He is “jealous.” That word means to get red in the face from jealousy. It speaks of getting excited and heated with a zealousness that moves one to fight for or against something. Why is this a hopeful statement? The Lord feels this for His people, and He will act in their favor against the nations who had carried them away into captivity. His passion is now on restoring them and reestablishing them in Zion and Jerusalem (3).
JEHOVAH’S FELLOWSHIP (3-6). The Lord says He will dwell in the midst of Jerusalem with His people, content elderly people (4) and happy, playing children (5). The most vulnerable of society will go about their lives in peace and without worry. While that may seem like a pipe dream, it’s fulfillment is contingent on God’s ability to make it happen. Thus, it is assured.
JEHOVAH’S SALVATION (7-8). The salvation He mentions is from being dispersed from abroad (from east and west)(7). The picture is of intimacy, God saying, “They shall be My people, and I will be their God in truth and righteousness” (8). Contextually, this salvation is physical and national (Ezekiel prophecies of these moments in Ezekiel 11:20; 36:28), but it foreshadows a salvation that will be described in very similar words at the end of the Bible (Rev. 21:3).
JEHOVAH’S ENCOURAGEMENT (9). God is doing the encouraging and exhorting, but notice how He does so. It is through the mouth of the prophets. A sentiment that first appears in Isaiah’s writing will be a golden thread throughout the centuries, even to today: “How lovely on the mountains are the feet of him who brings good news, who announces peace
and brings good news of happiness, who announces salvation, and says to Zion, ‘Your God reigns!'” (Isa. 52:7). We see it again in Nahum 1:15, Romans 10:15, and Ephesians 6:15, and implied in so many other passages. These words of encouragement, through the prophets, were to finish the work God gave them in rebuilding the temple.
JEHOVAH’S PROMISES (10-15). Notice them in this paragraph, offered to the whole community:
They would be treated better than their fathers (the punishment and strife of captivity replaced with emancipation and production)(10-11).
They would have abundant, fruitful harvest instead of barrenness (12).
They would be a blessing rather than a curse (13).
They would be the object of God’s good in place of the harm He previously brought (14-15).
JEHOVAH’S CHARGE (16-17). God admonishes Judah to be ethically sound, speaking truth and justice (16). They were to root out evil from their hearts against each other, and do right from the inside out (17). Why? Most of all, God hates such things. Second, it was the way for peace to be in their gates. God’s commands bring blessings to the obedient and prevent punishment upon those who would be disobedient.
JEHOVAH’S INCENTIVE (18-23). By embracing God’s promises and obeying God’s charge, they could anticipate feasting where there had been fasting (19). Their role was to “love truth and peace” (19; Amos 5:15). They would be honored and respected among the nations whereas they had been despised by them (20-22). They would be esteemed whereas they had been scorned. In a unique promise, God says of those days, “ten men from all the nations will grasp the garment of a Jew, saying, ‘Let us go with you, for we have heard that God is with you'” (23). Compare these verses with Psalm 126!
The days were coming when the Gentiles would be gathered into God’s kingdom. Zechariah has intimated this (2:11), as had other inspired messengers (Isa. 2:1-4; Mic. 2:1-4). The Jews’ hope all along, as we see in Zechariah, was the Jehovah they knew and loved being embraced and accepted by all men. This, of course, was fulfilled in Christ (Eph. 2:11-15)!
“Count your blessings.” It’s a phrase we’ve all heard and probably even tried to practice in various ways. It’s a simple yet profound reminder to recognize the goodness in our lives and acknowledge what God has done for us. But what if we approached it from a completely different perspective—one that might just transform the way we see our daily blessings?
Several years ago, I had an idea that has stuck with me ever since. In fact, I find myself thinking about it nearly every day. Today, I want to share this concept with you in the hope that it will help you become more aware of the countless blessings surrounding you.
What If Everything Unthanked Disappeared?
Imagine waking up tomorrow morning to a shocking realization: everything you haven’t specifically thanked God for is gone.
I’m talking about physical things, relationships, and even aspects of society that we take for granted. Spiritually speaking, we would probably be okay—most of us have thanked God for Jesus, salvation, His Word, the church, and the hope of heaven. We’ve likely expressed gratitude for our immediate family, our career, and our home.
But have we thanked God for the smaller things—the specifics that shape our daily lives?
The Details We Often Overlook
If you woke up tomorrow and found that everything you hadn’t thanked God for had vanished, how much would be left?
Did you thank Him for running water, indoor plumbing, toothpaste, or a toothbrush?
What about a hairdryer or hairbrush (maybe more important to some than others!)?
As you leave your home, did you thank Him for the transportation that gets you to school or work?
The roads, street signs, and traffic signals that guide your way?
The weather, whether sunny or rainy?
The laws and law enforcement that keep traffic safe?
The camaraderie of friends or coworkers when you arrive?
Consider the building you enter. Have you thanked God for:
The architects who designed it?
The physics that allow such structures to stand?
The tools, bricks, concrete, and glass that make up the place you work or learn?
The doorknobs you turn without a second thought?
Once you start considering these things, and realizing they could be gone tomorrow, you might feel compelled to pray and thank God. And in just one day, you could list hundreds—maybe thousands—of blessings. Yet, that list would barely scratch the surface.
Recognizing God’s Hand in Everything
Think about birthday parties, family vacations, movie theater popcorn, or a warm jacket on a cold day. You could spend all day thanking God, and tomorrow, most of what you experience would still disappear because His blessings are everywhere.
God has given us intelligence and compassion to build a society where we interact, create, and innovate. He has blessed us with knowledge, learning, and science to design and construct an astonishing number of things using the resources He provides. The truth is, God has blessed you—and me—beyond what we can fully comprehend.
The Gift of Another Day
Now, imagine waking up tomorrow and realizing everything (and everyone) is still here. Maybe you just had the date wrong. But how much more can you thank God for with another day? And another?
Every day, I find myself uttering short prayers of gratitude for a whole new list of things—situations, people, aspects of society, and physical items I hadn’t considered before. This practice has gone on for years, and I have yet to run out of new blessings to acknowledge. I suspect I could thank God for something different every day and run out of days before running out of blessings.
A Challenge for You
I hope you take a moment to think about this concept. Try it for yourself. See if it helps you better appreciate the rich blessings our Father in heaven has given us.
And now, consider this: nothing we’ve listed—or could ever list—compares to the blessings of heaven.
God has already been abundantly generous to us in this life, but when you read about heaven, you realize that it is better than what we have now in every possible way. And therein lies the real lesson: when you better appreciate what God has already done for us, you can better yearn for and be motivated to seek what He will do when He returns.
A Call to Action
I want everyone to experience those blessings.
More importantly, God wants everyone to experience those blessings. If you have never been baptized into Christ for the forgiveness of sins, what is the delay? Life, opportunity, and even the blessings we take for granted can disappear tomorrow.
Let’s not wait to recognize the incredible gifts He has given us. Let’s start counting our blessings today.
There is no greater achievement than to embody the believers we read about in Acts 4. How did they act, and what did they do? While they were not perfect, they were shaped under the guidance and leadership of inspired apostles. What we need today is to become the church of the past in the present.
If people truly understood the Church, no one would ever leave it. Many today express valid concerns about those who have departed and continue to leave. It appears there is a significant lack of appreciation for the Lord’s church. I believe this stems from misunderstanding. If people grasped what the Lord’s church represents and recognized God’s work within it, we would cultivate a much deeper love for the church.
The longer I spend among the body of Christ, the more I recognize the church as essential to my life. As you know, the church isn’t merely a building or an institution; it is the living, breathing body of Christ, designed by God to fulfill His eternal purpose. Unfortunately, many misunderstand or undervalue the church’s role.
The church was not conceived in the mind of man; it is God’s spiritual body, composed of those who have obeyed the gospel of Jesus. Christ reigns as the head of that body. 1 Peter 2 describes the church as a temple, a nation, and a royal priesthood—this is the Lord’s Church.
One term used to describe the church signifies the universal body of believers. From the beginning, the church has been part of God’s grand design. It is not a human invention but a divine institution established by Christ Himself. In Matthew 16:18, Jesus states, “I will build my church, and the gates of Hades will not prevail against it.” Here, we learn from the Son of God that the church is a divine creation, birthed from Christ’s authority and sacrifice.
The family we join through baptism originated in the mind of God. We need the one true church—not a cheap imitation. This family began with God’s vision, was fulfilled by the sacrifice of His Son, and was established in Acts 2 through Peter’s preaching. We need THAT church!
This family consists of all kinds of people; it is a melting pot, as God designed it to be. Within the church, Satan attempts to isolate and polarize individuals based on these differences. Paul reminds us in Galatians 3:28 that, in the one true church, distinctions such as male or female, slave or free, Jew or Gentile do not matter. We are all ONE in Christ. What some may view as a weakness is, in fact, our strength—if we can embrace it.
Acts 4:32 states, “Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common.” They were unified in purpose, prayer, and perseverance. They shared the same goals, prayed for the same needs, and faced challenges together.
When confronted with threats and opposition, the early church responded with fervent prayer, coming together to seek God’s strength and guidance. They prayed for resilience in their faith—an essential prayer for us all to share TOGETHER. The early church exemplified unity, and our goal as a body of believers today should be to cultivate that same unity now and in the future.
The eight visions in the first six chapters are followed by didactic (teaching) discourses in chapters seven and eight. Some might say that between the visions (ch. 1-6) and the Messianic prophecy (ch. 9-14), these chapters form the heart of the message of Zechariah to the people. Chapter seven focuses on the people’s responsibility to God, while chapter eight focuses on God’s response to His repenting people.
Again, Zechariah is like an Old Testament Luke, giving precise names, dates, and places, helping us with knowledge like precisely when these oracles were written. Historians can take his citation of “the fourth year of King Darius…on the fourth day of the ninth month, which is Chislev” and determine that this was December, 518 B.C. This is two years after Zechariah received the visions (1:1) and over two years before the dedication of the second temple (widely believed to be March, 516 B.C.; see Ezra 6:15-16 to align this date).
The backdrop to the discourses is the delegation of two representatives from Bethel (their names are Chaldean and mean “protect the king” and “friend of the king”) and additional men, asking the priests and the prophets at the nearly completed temple if they still needed to fast (2-3). They are seeking God’s favor (2), and the priests new the law and the prophets received revelation (Smith, 563). It is logical to seek their guidance. Are they weary of fasting? Are they ready to be done with it? Perhaps this is a fast that had been set each year throughout the time of Babylonian Captivity, but it was not the fast set by the Law of Moses on the Day of Atonement (Lev. 23:27; the 10th day of the 7th month). The oracles are in response to this question.
Lesson One (4-7). The brief lesson is built on three rhetorical questions:
Did you actually fast for Me (5)?
Do you eat and drink for yourselves (6)?
Didn’t the former prophets speak about these things before captivity (7)?
Basically, God says He is less concerned about afflicting the body with fasting than He is about real inward change (5). Legalistic fasting repulsed God. The people had neglected to consider God in their daily lives when they feasted (6), and the warnings of the prophets before the exile still applied (7). Zechariah’s teaching through rhetorical questions foreshadows the extensive way his successor, Malachi, would speak to the people after the temple was rededicated.
Lesson Two (8-14). The second oracle expands on the last statement of the first oracle. That is, Zechariah drills down on what the former prophets had told their forefathers. What had the Lord said in the past (9a)? What had their ancestors neglected, drawing the consequences of exile?
They failed to actively do the good required by the Law (9). They didn’t practice justice, kindness, and compassion with each other. This is reminiscent of the oft-quoted Micah 6:8.
They did what was called evil in the Law (10). They oppressed widows, orphans, the poor, and strangers, and they did evil against each other.
They hardened their hearts and refused to listen to God’s Word (11-12). God was calling to them and they refused to listen.
The result of these sins was that it drew God’s wrath (12). When they called, He wouldn’t listen to them either (13). He sent them into captivity (14). Thus, this oracle reviews how the people had gotten into their dire predicament in the first place. This chapter is the sobering, sad story of how they had fallen and why their temple and cities were destroyed. What He says next is the bridge to the bright hope with which Zechariah ends this great book, focusing on the Messianic age to come.
[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]
Another thing the church teaches: God helps people do the right thing so they can be saved. He does this through angels and certain kinds of positive influences. They work for him, and their job is help people live right so they can be saved. That’s all we know about them, though. When were they created? What kind of bodies do they have? What is their existence like? We have no clear information about these things. And as far as the sun, moon, and stars go, we don’t know if they’re living beings or not. No one has said anything to us about it.1 Since we’ve been told to “Use the light of knowledge to become enlightened,” we need to get to the bottom of these questions to the best of our ability. This can be done by using critical thinking, logic, illustrations, and good arguments. All of it has to be based on what the asker has found in the sacred writings or what he’s deduced by using carefully-thought-out extrapolation.
1 It is interesting that so many ancient peoples wondered if the stars were alive. See also Enoch 18-22, Philo, and Is 34.4, Jer 33.22, Dan 8.10, Deut 4.19, Jdg 5.20, Ps 148, I Kgs 22.19.
For those who read or listen straight through the book, this eighth vision will seem similar to the first one with which Zechariah begins his prophecy. This is seen in the variegated horses going throughout the earth as well as the prominence of the number four (the number of creation, completion, and stability). Certainly, the scope of the vision is of all the earth rather than just the people of Judah or the city of Jerusalem. What are the elements of this final vision and the symbolic action that follows?
The Chariots (1-3). Chariots represent armies and war as well as judgment. Each chariot is accompanied by horses of different colors, heading in a different direction. They are going to patrol the earth, the “four corners,” though only north and south are mentioned. God is going throughout all the earth, so there is a picture of universal visitation.
The Horses (2-7). They are carrying the chariots, but each is a different color. Those colors have strong associations throughout Scripture. Red is the color of war and the shedding of blood (Rev. 6:4). Black pictures death (Rev. 6:5-6). White represents honor and victory (Rev. 6:2). The dapple color is associated with pestilence, the grave, and slaughter in Revelation 6:8. As James Smith remarks, “The various color horses, then, represent the various types of disasters with which God will destroy the nations which have opposed his people and his program in this world” (OT Survey Series, 555).
The Bronze Mountains (1). Whether or not the mountains are reminiscent of Jerusalem (Mt. Zion and Mt. Olivet), it is often–as here–seemingly symbolic of the home of God (figurative rather than literal). Bronze represents strength, and the chariots are coming from here. This seems to refer to God sending forth judgment upon the nations from heaven. His reign would spread over these nations who had had their time of earthly dominance (Dan. 2:44). The four spirits have gone to these oppressing nations, and God has spent His wrath and now has appeased it (8).
The Crown And Coronation (9-15). Zechariah is told to meet with returning exiles about whom we know nothing outside of this passage (Heldai, Tobijah, Jedaiah, and Josiah the son of Zephaniah)(10). We know they have returned from Babylon, and that Zechariah takes an offering of silver and gold from them (cf. Ezra 7:14-16; 8:26-30) with which to make a crown. He takes that crown and puts it on the head of the High Priest (11), not a descendant of David. The symbolism here is that the coming King will also serve as High Priest. He will reign and represent, having authority and bringing atonement (11-13). Not only will this vision encourage the rebuilding of the temple, but more importantly it points ahead to the day in which all nations will flow into Christ’s kingdom (12,15; Isa. 60:10).
There was a chaotic, inky, and endless cosmic ocean raging in the great nothingness before time began. But, if we could traverse back in time and glimpse the earth after it had just started spinning we’d likely surmise that we had stepped onto another planet. Animals spoke in a tongue which the first humans understood, bipedal serpents stalked the infant earth, and a mighty conflict exploded in the heavens among the sons of God. The thundering footsteps of giants could be heard roaming the ancient landscape; turning the blood of our ancestors to ice. Sorcery and witchcraft, though banned by our Creator, was successfully practiced and the consequences of those actions are not understood. From the garden of God to the hellscape of godless cities came accounts of good and evil. These accounts left a permanent impact on every generation that followed and the stories that have been passed down feel almost familiar somehow. It’s as if they were tattooed on our hearts or that eternity was ingrained in the human psyche.
A plethora of ancient cultures echo the same biblical imagery in their written and oral traditions. Mainstream astronomers, geologists, archeologists, and the secular slew of mighty minds have fooled themselves and others into believing that they’ve made discoveries that have enlightened the modern age. Our ancestors, as they’re painted in the history books, stumbled about in blind ignorance— longing to have access to the vast amounts of wisdom we’re privy to. This is simply not the case. The Bible serves as mankind’s one and only peek behind the spiritual veil. It’s a book that was attacked during its formation and ever since the completion of its closing revelation. Of all the accusations and allegations levied against the inspired texts, only the ignorant could make the claim that the Bible is boring. There’s a wide range of baggage one might bring with them as they crack open its precious pages but who could close the book and walk away with such a thought? It’s fascinating. It’s a gripping literary masterpiece with such historical, scientific, and spiritual implications that it’s powerful enough to upend the lives of its readers and reroute their eternal destination. The Bible is a book of life. It’s about life back then and right now. It’s about spiritual life; the bleak state of it then and our justified life now. It’s about the Creator of life. It elucidates, improves, elevates, and transforms. So, the Book is quite literally everything for everyone.
The sum of your word is truth, and every one of your righteous rules endures forever (Psalm 119:160).
Every word of God proves true; he is a shield to those who take refuge in him (Proverbs 30:5).
The grass withers, the flower fades, but the word of our God will stand forever (Isaiah 40:8).
Two more visions are recorded in chapter five, and both are extremely interesting. Whereas the previous visions could be described as comforting, we would have to say that these visions contained veiled threats for those who would disobey God’s will. That message is delivered in the vision of a flying scroll and a woman in a basket.
The Scroll (1-4). To understand the vision, we must pay attention to the particular symbols.
There is the scroll itself, which suggests communication. There is the writing on the scroll, which is divine communication.
There is the size of the scroll, 20 cubits long and 10 cubits tall (approximately 30 feet by 15 feet). That is humongous! As Klein comments, “It bears more resemblance to a modern billboard than to an ancient scroll” (NAC, 170).
There is the content of the scroll, a curse on those who steal and those who swear falsely. That warning is written one on each side (in gigantic letters?). Probably, stealing stands for the whole of the ten commandments dealing with one’s relationship with other people while swearing falsely represents the sins in the decalogue against God.
There is the flying of the scroll, suggesting that it came down from God and might suggest the rapid speed whereby its warning comes to pass.
There is the work of the scroll, depicted in an incredible image in verse four. It carries the curse within the households of the disobedience and bears judgment on the guilty. Being consumed speaks of destruction and punishment.
The Woman In The Basket (5-11). There are three symbols in this vision, that of an ephah, a leaden lid, and a woman.
“The ephah was the largest of the dry measures used in commerce by the Israelites” (Smith, OT Survey Series, 550). It approximates to the bushel. If it is used in commercial enterprises, then it seems best to represent the business affairs of Zechariah’s contemporaries in Judah.
The cover of lead suggests to us that it is heavy. It is keeping in place what is inside. Someone (the angel?) lifts the lid to show what’s inside.
A woman is sitting inside the ephah (7b), and her name is Wickedness (there is no slam intended against the fairer sex, but wickedness, like wisdom in Proverbs 8, is a feminine noun) (8a). After revealing her presence, the angel closes the lead lid back onto the ephah (8b). She is carried off to Babylon by two winged women. The vision does not indicate whose “side” they are on–the woman’s or God’s. But they take her away where she will be worshipped in the temple they build for her in Shinar (i.e., Babylon, Isa. 11:11; Dan. 1:2). John will later use Babylon to speak of the Roman Empire and, by extension, those earthly kingdoms which stand against Christ (Rev. 17:3-5). There is also the idea that sin is being carried far away from God’s people to a place far away! Even with judgment there is a hopeful promise of sin’s removal.
The Point. Sin wreaks havoc on those who serve it (Rom. 6:23). God’s word warns against sinning against Him and those made in His image (Mat. 22:37-40). We are foolish to choose the wrong master, and money makes a terrible master (Mat. 6:24). We are wise to be godly in our business dealings and our occupations, and we are blessed that by God’s grace sin can be carried far away. God’s mercy and kindness are conditioned upon our obedient faith.
There are multiple Greek words used in the New Testament to talk about the process of explaining and interpreting God’s Word.
Mark 4:34 tells us Jesus was “explaining” His parables and other teachings to the disciples. This word means to loose or set free, to clarify and interpret.
Luke 24:27 is the first of six occurrences of a word translated “explained,” “translated,” and “interpreted” to speak of Jesus explaining to the disciples on the road to Emmaus how the Old Testament Scripture concerned Himself. The word refers to formal, extensive explanation of what is difficult to understand.
A trio of passages in Acts (11:4; 18:26; 28:23) refer to a word meaning to “expose” (a fourth use in Acts is used by Stephen to speak of Moses’ parents setting him outside, 7:21) or explain, manifest, declare, and expound. The latter three are all used in reference to a man taking God’s Word and explaining it to others.
2 Peter 1:20 is the passage telling us that “no prophecy of Scripture is a matter of one’s own interpretation….” This word (“interpretation”) means to release or unravel, the act or process of explaining even what is difficult or complex.
We live in a world where even the religious decry any attempt to give an absolute meaning or interpretation of a verse or paragraph of the Bible. While great care and careful study should accompany any effort to understand what Scripture is saying, the passages above (and a great many others) prove that God intended for His Word to be interpreted. Yet, it is suggested that there was a right way for them to be understood. Definitive, binding conclusions could be drawn. All people could (and must) conform to the commands, teachings, and principles of those passages.
Truly, everyone who thoughtfully studies it interprets the Bible. Our challenge is to faithfully, honestly, and truly understand each passage in its context and ultimately harmonize it with the whole of Scripture. The Bible repeatedly speaks of Jesus and others taking the Old Testament, making interpretations and sharing them as authoritative truths to be obeyed.
Paul uses another word, unique to him, to tell Timothy to “handle accurately the word of truth” (2 Tim. 2:15). Other Scriptures speak of this “word of truth” as being intrinsically tied to bringing about our salvation (Eph. 1:13; Jas. 1:18). The word translated “handle accurately” means “to cut in a straight line; ἵνα ὀρθοτομῇ τὰς ὁδούς σου so that he gives you the right direction, so that he teaches you correctly, so that he gives you the right teaching” (Lust, Eynikel, and Hauspie, LEX LXX Lex., np). Leave it to a tentmaker to use such an analogy.
The New Testament is filled with passages teaching us about salvation, church organization, worship, gender roles, sexuality, morality, and much, much more. If these and other Scriptures can be cut straight, can’t they be cut crooked (cf. 2 Pet. 3:16)? If parables had a right interpretation, couldn’t they have wrong ones? If the Old Testament can be used to explain truth about Jesus, couldn’t they also be used to teach error about Him? The work of Peter, Aquila and Priscilla, and Paul in Acts, explaining to others, is implicitly endorsed as sound and proper. Doesn’t that mean that one could fail in such efforts by improper handling of Scripture? If holy men of God spoke as they were moved by the Holy Spirit, the intention was for their words to be taken, processed, and utilized in a way that produced God’s pleasure and approval.
In a relativistic age, where knowledge, truth, and morality is said to not be absolute, authoritative, and binding, such passages are ignored or denied. Yet, there they stand, resolutely declaring that Scripture must be properly interpreted. The task for you and me is to humbly, prayerfully, and diligently read, meditate upon, study, then obey from the heart all that God commands in His Word. Is it important? Jesus thought so, asserting, “He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day” (John 12:48; cf. John 14:26; 16:13). May “our interpretation” harmonize with the meaning He clearly intends and instructs through His inspired writers! Nothing else will suffice!
WHO HAS DESPISED THE DAY OF SMALL THINGS (4:1-14)?
Neal Pollard
The post-exilic people were small in number and relatively weak in power, which other books like Ezra, Nehemiah, and Haggai show. This fifth vision is yet another attempt to encourage the leadership in their work. The fourth focused on the spiritual leadership of the priest, Joshua. The fifth focuses on the political leadership of the governor, Zerubbabel. As Merrill notes, “Both deal with cultic persons or objects (the high priest and the menorah respectively), both mention historical persons contemporary to the prophet (Joshua and Zerubbabel), both refer to temple building, and both reach their climax on a strong messianic note” (145).
As with other of Zechariah’s visions, this has some symbolism to sift through. There’s a golden lampstand, a bowl, and seven lamps with seven spouts, flanked on each side by an olive tree (2-3). There’s also a plumb line in Zerubbabel’s hand (10). There are two golden pipes emptying the golden oil from themselves (12). The prophet sees all of this and repeatedly asks the angel for the meaning of them. The only explanation he gets is at the end of the chapter, that “these are the two anointed ones who are standing by the Lord of the whole earth” (14). The olive trees on either side of the lampstand appear to correspond to the Lord flanked by the two anointed ones.
What does this vision represent? So many explanations are given, but what seems to fit best with the context and message of the book is that the lampstand represents the Lord (see also Isa. 60:1-3). Seven represents perfection and is seen twice, doubling down on the image. Oil in Scripture often represents the Spirit, and the Spirit’s being upon Jesus is both prophesied (Isa. 61:1) and fulfilled (Luke 4:18; John 3:34; Acts 10:38). It also indicates provision, especially the purest, golden oil (Joel 2:19-24). Jesus came a light in the darkness, the light of the world (John 1:3-4; 8:12). The two olive trees seems best to represent Joshua and Zerubbabel, priest and sovereign. Perhaps this symbolizes the work Jesus would come to do, becoming our priest and king.
Yet, contextually, there is also a message about the temple. Zerubbabel would finish what he started. The temple would be completed. From there, God’s glory would shine forth, even though it would seem plain, simple, and small compared to Solomon’s Temple. The day of small things certainly seems to include the appearance of this temple.
But by application, the appearing of Jesus would seem plain and ordinary (Isa. 53:2). He defied Jewish expectations of the military Messiah, focused instead on spiritual transformation. Yet, from such simple beginnings, look at the power and influence of His work on the world today! Likewise, the work we attempt to do in His kingdom may seem small and insignificant. But, as we strive to accomplish His purpose on this earth as His church, oh the great things He can do!
A HIGH PRIEST MADE CLEAN AND A HIGH PRIEST TO MAKE CLEAN (3:1-10)
Neal Pollard
The fourth vision is recorded in chapter three. Each point to spiritual blessings, restoration and relationship with God. The focus turns in this chapter to the cleansing that would come through atonement. The focus will shift from the current High Priest, Joshua, to another High Priest who the New Testament reveals has the same name (Joshua/Jesus).
An Appearance (1). As with previous visions, the angel of the Lord (most likely the Preincarnate Christ) appears. Joshua is before Him and Satan is on the right side of the high priest. The Lord (as He is called in verse two) advocates on Joshua’s behalf.
An Accusation (1-2). Satan is called “the accuser” elsewhere in Scripture (cf. 1 Chron. 21:1; Job 1:6ff; Rev. 12:10). The vision does not indicate that Joshua or the people are innocent of the accusation, but the Angel (called Lord) says that the Lord rebukes him for his efforts (this text reminds me of the words of David in Psalm 110:1). Satan’s consistent effort is to discredit and malign God’s people.
An Alteration (3-5). The rebuke is made effective by the transformation brought by God Himself. Joshua stands before the Angel in filthy garments (3) which the vision equates to iniquities (4). By God’s power, Joshua is made clean and is clothed in festal garments and a clean turban in the presence of the Angel of the Lord (5). The unclean is made clean by God.
An Admonition (6-7). Joshua is admonished to obey God. If he does, then he will serve, govern, and have free access to the very presence of God. The cleansing is for a purpose, to walk in God’s ways and do His will.
An Announcement (8-10). The climax of this vision is what will occur in the wake of this cleansing. Here, Zechariah uses an important phrase he has already used once (2:10) and will use a total of 20 times in the book–“in that day.” The vast majority of occurrences are in chapters 12-14, but each and every one refer to the Messianic day when Christ appears. He is the Branch mentioned in verse eight (Isa. 11:1; Jer. 23:5; 33:15).
What is promised here looks ahead to the day when purification would be made in Jerusalem at the cross. Filthiness would be cleansed in one day! Restoration and relationship would be restored. God is a God of hope!
Nobody is perfect. That’s not news to anyone. However, if you are not a Christian yet and you are learning some of the Bible’s teachings you might wonder if you are too imperfect to become a Christian. But let me assure you; you are not. One of the most well-known apostles of the Bible is Paul. Most of us know the backstory of Paul and how he is known initially as Saul of Tarsus, a persecutor of Christians. He was literally the opposite of a Christian.
In Acts 9:1-18 the Bible records how Saul goes from being a persecutor to a baptized believer. In verses 1-3 we see how he was actively “breathing threats and murder against the disciples of the Lord….” Now Saul was well known for zealously persecuting Christians throughout the entirety of Rome. He even recounts his own actions again in Acts 22:4 where he states, “I persecuted Christians this Way to the death, binding and delivering into prisons both men and women.” At the time, Saul had a terrible reputation for someone that would later become a Christian. However, God had bigger plans for Saul.
Looking on down at verses 3-6, it says, “As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. Then he fell to the ground, and heard a voice saying to him, ‘Saul, Saul, why are you persecuting Me?’” And he said, ‘Who are you, Lord?’ Then the Lord said, ‘I am Jesus, whom you are persecuting. It is hard for you to kick against the goads.’ So he, trembling and astonished, said, ‘Lord, what do You want me to do?’ Then the Lord said to him, ‘Arise and go into the city, and you will be told what you must do.’” Now we know that Saul lost his sight for 3 days until Ananias had laid his hands on him to regain his vision and ultimately to receive the Holy Spirit too.
Then in the second half of verse 18, the Bible recorded that Saul arose and was baptized. After his baptism he spent a few days with the disciples at Damascus learning about Jesus and God’s will. Furthermore after Saul had regained his strength from his journey to Damascus, he immediately preached the Christ in the synagogues, that He [Jesus] is the Son of God. In essence we see if you answer God’s call and as it states in John 8:31-32, “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free.” But what are we free from?
In John 8:34-36, we see Jesus speaking to the Jews stating, “Most assuredly, I say to you, whoever commits sin is a slave of sin. And a slave does not abide in the house forever, but a son abides forever. Therefore if the Son makes you free, you shall be free indeed.” As Christians we know sin is a bondage of death. We know we need a savior that frees us from that bondage. Jesus is that Savior.
Another example is found in the first few verses of Matthew chapter 9, where the Pharisees are questioning why Jesus sat with Matthew who was a tax collector and his disciples at the same table. In verses 12 and 13, Jesus responded intently with “Those who are well have no need of a physician, but those who are sick. But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.” If you are struggling with any kind of sin, any kind at all, you are not alone. There are plenty of people who struggle with sin day to day but are taking small steps each day to become a little better. Will we become perfect over a lifetime of dedication? No, but we will be better. And for what shortcomings we do have, God’s grace will abound.
God knows we will stumble from time to time, but that does not mean as a Christian we should continue in sin. In Romans 6:1-2 Paul wrote ,“What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it?” Paul later suggests in Romans 6:11 “…reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.” He then reiterates in verse 23, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”
I want you to know that no matter what your current situation is, you are not alone. We have so many Christians that would be more than willing to help you walk with Jesus.
The third vision is shared, then explained, in chapter two. This vision is meant to inspire confidence in the future. We discern that from what the angel says to Zechariah regarding what “will be” regarding Jerusalem (4,5), what He “will” do (5,9,10,12), and what many nations “will” do (11). Their confidence should rest in the reliability of divine revelation. Notice that this will be because the Lord declares it (5,6,10). “Thus says the Lord of hosts” (8). The central idea of this vision mirrors that of the first two, telling Judah that God would protect them and restore them to their land. It will be a glorious and prosperous time.
The Vision (1-2). It is short and sweet. A man has a measuring line in his hand, measuring Jerusalem. Ironically, this was a vision shared by another prophet with a starkly different message (Amos 7). John will co-opt this imagery in the book of Revelation (11:1ff). The focus is not on the identity of “the man,” but rather the task he is undertaking.
The Meaning (3-5). It is explicitly given. The Lord will give provision, prosperity, and protection to His chosen people. Charles Fry, in his 19th Century hymn, “The Lily Of The Valley,” appears to draw his lyrics for the third verse from Zechariah 2:5: “A wall of fire about me, I’ve nothing now to fear, from His manna He my hungry soul shall fill….”
The Exhortation (6-9). God calls to Judah to flee and escape the land of captivity. He calls the Jews from Babylon to return to their homeland. The tables will turn on the plunderers of His people, and they will prosper while the enemies will plummet. God calls Judah the apple of His eye, a reassurance of a description first given by God through Moses (Deut. 32:10). So, this appears to be an appeal to those Jews who have yet to make the journey back to their home.
The Announcement (10-13). There appears to be a shift in audience from the Jews still living in exile to the remnant who have already returned. They are to sing and rejoice since the Lord is in their midst. What appears to be a Messianic reference looks ahead to when many nations will become part of God’s chosen (11) and He will reign. While God draws on the imagery of Judah and Jerusalem, it is because of the One about whom He is about to speak who will arise from there and draw all nations to Himself (3:1ff).
The people had been down and oppressed. They should anticipate and hope in a brighter future. The Lord was about to do wonders among them, and He would be a wall of fire about them. They would be the apple of His eye. Isn’t it remarkable to consider that we bask in the glory of the fulfillment of such promises?
Have you ever been to Cookout? My first visit was shortly after my family moved to Kentucky, and I still remember the experience vividly. As we went through the drive-thru, I was struck by the sheer size of their menu. The number of options was overwhelming. Should I go for a quesadilla, a chicken wrap, a classic burger, or maybe a hot dog? And then there are the sides—crispy onion rings and fries
One of the highlights of their menu is the “Cookout Tray.” Believe it or not, there are over 54,000 different ways to customize that tray. To put that into perspective, if you decided to eat there every day and tried a different combination each time, it would take you 148 years to sample every option. With such an abundance of choices, it’s no surprise that there are websites dedicated to helping you navigate the menu!
While having options is great, sometimes the sheer number of them can be paralyzing. This feeling of being overwhelmed doesn’t just happen at fast-food joints; it mirrors the significant decisions we face in life.
Think about it: What career should I pursue? Which school is the right fit? How do I choose a spouse? What home should I buy? What car should I drive? Which church should I attend? With so many possibilities, figuring out the right direction can feel impossible.
In moments like these, the teachings of Jesus provide crucial guidance. In Matthew 7:13-14, He presents us with two distinct paths: one that leads to life and one that leads to destruction. This part of His Sermon on the Mount emphasizes the importance of making intentional choices.
“Enter through the narrow gate,” Jesus commands, showing us a critical decision we each must face.
Two Gates
The Wide Gate: This path is inviting and seems easy to walk through. Many people choose this route because it feels comfortable and promises instant gratification. However, it ultimately leads to destruction.
The Narrow Gate: Fewer individuals find this gate. It requires effort, commitment, and sometimes sacrifices to walk this path. Though less traveled, it leads to something far more significant—eternal life.
Two Ways
The Broad Way: This path is crowded, filled with people seeking pleasure and quick fixes. Unfortunately, it leads to spiritual emptiness and destruction.
The Narrow Way: While it’s challenging, this path brings real fulfillment and aligns with God’s purpose for us. It’s about growth, discipline, and faith.
Two Groups
The Many: The broad way is full of travelers who might not even realize the dangers waiting for them. They can easily get distracted by worldly desires.
The Few: In contrast, the narrow way is trodden by a smaller group—those who genuinely seek truth and righteousness. They face challenges because they know the promise of life is worth it.
Two Destinations
Destruction: The broad way ends in spiritual death and separation from God. As Proverbs 14:12 reminds us, “There is a way that appears to be right, but in the end, it leads to death.”
The narrow path leads to fulfillment and a deeper relationship with God. John 10:10 reassures us of this promise: “I have come that they may have life, and have it to the full.”
“Few there are that find it.” That’s a tough pill to swallow. How few is “few”? With Noah and the flood out of an estimated ten million people, only eight were saved— 0.00008 percent of the population (Genesis 7).
In 1 Kings 19, God reveals to Elijah that only 7,000 people in Israel remained faithful and had not bowed to Baal, amidst a population that likely exceeded ten million. So how many is few? I have no idea. But the word suggests a fraction of all people who have ever lived.
The takeaway is clear: while we may not know how many walk the narrow path, it is our responsibility to be among the few. We are called to live authentically, reflecting Christ’s love and guiding others toward that narrow gate.
What does Cookout and Christianity have in common? Both have an endless number of decisions to make. However, when we ground ourselves in the teachings of Jesus, we can cut through the noise and distractions. The path we choose not only shapes our lives but also influences those around us.
Zechariah begins his prophecy, dating it with the reign of a Gentile king since the Davidic line of kings had ceased since Babylonian Captivity. Darius’ second year began late in 520 B.C., clueing us into the historical context. Zechariah’s lineage is repeated twice (1,7), though Berechiah is omitted from it in Ezra 5-6. Iddo is mentioned in both books. It is the message that matters. The first few verses are a preamble, a retrospective review of where Judah had been. The bulk of the chapter is devoted to two visions, speaking of where Judah’s enemies are about to go. We see at least three things communicated in Zechariah one.
A Reminder To God’s Chosen (1-6). God wants them to remember the punishment of captivity, why it happened (4) and how He felt (2). The Lord wants them to keep their fathers’ bad example ever before them and not repeat it (3-4). Their disobedience did not prosper them, but finally they acknowledged their guilt (6). God says His word, through the former prophets, penetrated their hearts and they repented. This was an example they needed to keep in their own hearts.
A Rider Among The Trees (7-17). Time passes from the initial word that came to Zechariah (over three months, vs. 7). This is the first of 8 visions God gives the prophet:
The man on the red horse (1:7-17)
The four horns and four craftsmen (1:18-21)
The surveyor (2:1-13)
The cleansing of the High Priest (3:1-10)
The golden lampstand and two olive trees (4:1-14)
The flying scroll (5:1-4)
The woman in the basket (5:5-11)
The four chariots (6:1-8)
Each of these eight visions has a central message. Within each of these visions, there are things and people that have symbolic meaning. However, they point to a big idea that God wants His people to understand. He is simply conveying the message in a way that they would less easily forget.
In the first vision, we have a man riding on a red horse with the backdrop of myrtle trees in a ravine and multicolored horses behind him. Charles Simeon believes this to be the preincarnate Christ (the Angel of the Lord) and that the “we” (“the other riders,” 11, NLT) implies angels attending to Him and doing what He wills. He also suggests that the trees and their lowly position represent the Jews in their humbled state because of captivity and the fact that they do not own the land (Horae Homileticae, 438). John Calvin agrees that this is probable, adding that the different color horses indicates the different offices or purposes for which they are sent–whether to bless, curse, or some of both (Vol. 5, 33).
In fact, it is the view that makes the most sense given the symbolism and the frequency with which we see Christ appear as the Angel throughout the Old Testament (Gen. 16:7-10; 31:11-13; 32:25-31; Ex. 3:2-4; Jud. 6:11-12; Zech. 3:1-2; etc.). Red is the color of blood, white of glory and victory, and sorrel of flames. The Lord is exacting judgment on the nations with bloodshed and burning, gaining victory over the nations. This is further explained by the Angel’s anger at the nations (15) and His compassion for His people (14,16-17). The Lord is jealous for His people and eager to restore them even as He had allowed the nations to subdue them for a while.
A Reign To Be Overtaken (18-21). While this is a second vision, the Angel continues to appear (19). Zechariah sees four horns. Universally in the Old Testament, horns represent power and authority (Dt. 33:17; Ps. 18:2; 75:10). It would appear that these horns represent four kingdoms, and given the times and the message the most logical kingdoms would be those also mentioned by Daniel in Daniel 2 and 7 (Babylon, Medo-Persia, Greece, and Rome). They scattered the Jews through military and economic policies, a diaspora that reaches to the time of Christ and the church. While God is not concerned about the Jews repatriating and repossessing Jerusalem and Israel, He will punish the heathen nations. This is represented by four craftsman. The debate is whether they are kings of these various empires through whom God worked to accomplish His purposes or spiritual leaders by whom God rescued and preserved His people. It does not matter who they are, they are tools in God’s hand to relieve and deliver His people.
So, Zechariah, from the outset, is given comforting pictures about the future of his brethren. It seems clear that the heart of this comfort is revealed in the person of Christ. Throughout this book, we will see Messianic pictures painted to point us to “that day” (cf. ch. 12-14). He was the hope they should look for! He is the hope we should embrace in our lives today, however lowly we are and feeble our efforts seem to be.
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