Gary continues to put the words of the Early Church Fathers in words we can understand. Those men lived near the time of the New Testament and apostles and give us insight into how Christians thought and believed in ancient times.
Gary Pollard
[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]
Now we should look at this issue from the standpoint of language — specifically the language used in the Message itself. It says that “God is a spirit” and we should now prove our beliefs on this statement. The relevant questions: When did Jesus say this? Who was he talking to? What was he talking about? The answers are easy to find. He was talking to the Samaritan woman. She thought that God could only be properly worshipped on Mt. Gerazim (this was what all Samaritans believed). This was her context when Jesus spoke those words. The Samaritan woman saw that Jesus was Jewish and asked him if she was supposed to worship in Jerusalem instead (which is what all Jews believed). Her exact words were, “All of our ancestors worshipped on this mountain, but you say that we’re only supposed to worship in Jerusalem.” The Samaritan woman believed that it was possible to worship God more or less correctly depending on location. As in, the Jews thought they were “more correct” by worshipping in Jerusalem and the Samaritans felt the same way about their worship on Gerazim. Because this was her understanding of worship, Jesus replied with, “Believe me, the time is coming when you won’t have to be in Jerusalem or on this mountain to worship. God is spirit, so the people who worship him have to do it in spirit and truth.” Look at how logical his answer was! He made the connection between “spirit” and “truth”: He called God a “spirit” to distinguish him from something confined to a body or form. He also called him “truth” to distinguish him from an inadequate shadow or pattern.
Who defines what a man is? Is he defined by physical, intellectual, emotional, and/or spiritual traits? What does the Bible have to say?
Dale Pollard
I wasn’t the only one who grew up playing a game the older kids called “man can.” It was a dangerous game that put your courage to the test and it wasn’t for the faint of heart either. Every participant would lay with their heads together in the form of a circle. Then one would take an aluminum can (occasionally filled with rocks or sand) and throw it into the air. Whoever the can hit in the face became the next lucky player who got to throw the can. This gave the victim an opportunity to get revenge if he had the skill and aim it took to do so.
There are many things men can’t do and not everything a man can do should be done. Thankfully the Bible has plenty of encouraging sections that lead men to consider what a man can and should do.
Have you ever made a list of why God is worthy to be praised? David did, in Psalm 111. Take a moment and explore his inspired, itemized list…
Neal Pollard
WORTHY OF PRAISE (PSALM 111)
Neal Pollard
One of those names that remind me of my childhood love of singing is Tillit S. Teddlie, a prolific songwriter and member of the church of Christ who lived to be 102. His songs have a trademark sound, and we have sung so many of them: “Heaven Holds All To Me,” “When We Meet In Sweet Communion,” “Oft We Come Together,” “Singing Redemption’s Song,” “Hear Me When I Call,” “Don’t Wait Too Long,” and “Into Our Hands.” He wrote about soul-winning and personal devotion, but he also devoted a lot of his hymns to worship. I love his song, “Worthy Art Thou.”
It is said that Teddlie wrote this hymn in 1930, sitting on his front porch on a Sunday morning. He was studying a commentary, Johnson’s Notes, looking for something to put into his sermon. His Bible was open to Revelation, where the elders are before the throne and singing, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Rev. 5:11)(biographical info via hymnstudies.blog). Teddlie could as easily have been studying Psalm 111. While the phrase, “worthy of praise,” is not found in the psalm, the psalmist calls for praise and then sets out to show why.
HIS WORKS ARE WORTHY OF PRAISE
The psalm’s writer mentions God’s “work” and “works” four times in this brief psalm. They are “great” and “studied” by those who delight in Him (2). They are splendid and majestic (3). They are “powerful” (6). “The works of His hands are truth and justice” (7). The God who created everything did not step back and cease His activity among men after the creation. The God who calls for our works of obedience sets the example by continuing to work in the affairs of mankind. Whether His natural laws set in motion at the creation, His providential care, His answer to prayer, or His redemption, He is at work! For this, He deserves our praise.
HIS WONDERS ARE WORTHY OF PRAISE
“He has made His wonders to be remembered” (4). These are unusual things beyond human capabilities. It means “to be wonderful” or “to cause a wonderful thing to happen” (TWOT 723). While the psalmist doesn’t mention specifically what these wonders are or give examples, any of the attributes and actions would qualify. The psalmist mentions who He is and what He has done. If we think deeply about those, we are left to dwell on how incredible and awesome our God is!
HIS WORD IS WORTHY OF PRAISE
The psalmist does not confine his praise to God’s nature and activity. There are His precepts (7), His commandments (10), and His covenant (5,9). God’s greatness is found in what He has revealed to us and what that revelation does for us in this life and for the life to come. My maker has seen to it we have the owner’s manual, to help us know how to best live. I am blessed by His truth (7,8).
HIS WISDOM IS WORTHY OF PRAISE
While I must obtain wisdom myself, it is truly a “wisdom from above” (Jas. 3:17). I get wisdom through the fear of the Lord (10). This good understanding, brought about by His Word (see above), helps me avoid the folly of the unbeliever and the heartache of the rebellious.
When I assemble with the saints to worship, I need to have a proper frame of mind. That occurs by intentional preparation beforehand. It helps me to meditate on who God is and what I am about to do in worship. This can help me focus and bring a better offering. There is no shortage of matters to consider. This psalm shows me just a few of the reasons why the object of my worship is praiseworthy!
After nearly five months in the hospital, Brent makes his return to HIS slot, the Friday article! We’re so pleased and excited to have him back and he’s speaking of blessed assurance…
Brent Pollard
A London-based direct marketer of promotional merchandise has a memorable slogan that reflects the trustworthiness of its brand. Just as a trusted marketer’s slogan inspires confidence in its customers, our faith in Jesus Christ gives us even more assurance. We can say we are “Jesus certain” about our salvation.
Believing in someone’s or something’s ability to keep promises brings valuable peace of mind. Spiritually, we have such faith in the salvation promised through obedience to Jesus Christ that we can say we are “Jesus certain.” Here are a few passages that give us this assurance.
Building on this foundation of trust, Peter reminds us that God has given us everything we require for life and godliness (2 Peter 1.3). The essence of this truth lies in God’s word, which contains the precious and magnificent promises that He has graciously bestowed upon us (2 Peter 1.4). We can be “Jesus certain.”
John expands on this idea, reminding us that our confidence is based on the truth of God’s word, as expressed in 1 John 5:13. John wrote his epistle to assure his readers of the precious gift of eternal life that awaits them. The divine message explains the path to salvation with clarity and purpose. As a result, we can be confident in our salvation. We can truly know. We can be “Jesus certain.”
However, this motivates us to study the Scriptures and follow the path of salvation. Peter emphasizes confirming our calling and election (2 Peter 1.10). Paul instructs us to work out our salvation with fear and trembling (Philippians 2:12). We can be “Jesus certain.”
Throughout the scriptures, we find numerous assurances of our salvation: Peter promises us equipped godliness, John emphasizes the certainty of eternal life, and Paul encourages us to work out our salvation. Together, these passages remind us of our unwavering faith in Jesus Christ, of how we are “Jesus certain.”
May we cling steadfastly to our assurance of salvation through Jesus Christ. Let us persevere in our search for wisdom in the Scriptures, embracing our divine calling and assurance with steadfast hearts. As we journey in faith and obedience, let us strive to work out our salvation with reverence and awe, knowing that we can be “Jesus certain” of the eternal life that awaits us. Let this assurance inspire us to live purposefully daily and commit to our salvation journey.
Do you remember going to bed on Christmas Eve as a child? Time seemed to go by at a snail’s pace! As children, we felt like we were always waiting—for birthdays, Christmas, or Halloween. Tuesday evenings felt endless because in our house we had Waffle Wednesday. Even those small joys filled us with excitement. Sadly, as we grow older, that anticipation often fades. We should strive to foster that child-like excitement in our Christian walk as we consider what’s ahead.
In 2 Corinthians 5:1-10, the Apostle Paul speaks of our future bodily resurrection. These verses remind us of God’s promise and encourage us to live differently, focusing on the hope of a Better Dwelling. Many Christians are motivated by a fear of hell rather than the reward of eternal life. However, if we embrace the truth of God’s Word, we find a greater motivation—hope.
Paul describes our bodies as temporary, like tents or clay jars (2 Corinthians 5:1-2, 4). Decline is an inevitable part of life, and our bodies are not meant to last. This leads to a natural response: groaning, expressing discomfort. For many, the desire is for relief from physical pain, but for Christians, that “something better” is the promise of resurrection life and restoration.
An essential theme of Genesis is that God created everything as good, and He is committed to restoring His creation. According to 2 Corinthians 5:1-10, He will undo death through the resurrection of our bodies. The Spirit given to us is a guarantee that God has started the work of restoration in us and will see it through to completion.
What is still to come? Paul says we have “a building from God, eternal in the heavens” (vv. 1-2). This is a NEW body. In the resurrection, Paul says we will be “putting on” a new body. “What is mortal will be swallowed up by life” (v. 4). Life as we know it will be overshadowed by eternal, perfect existence. The best part is being “at home with the Lord” (v. 8).
The promise of resurrection promotes a different way of living. Are you willing to give up a resurrected body for a tent? Paul affirms three resolutions we should have. First, remember what we ought to believe; we know of God’s promise of resurrection. Second, remember the resurrection as encouragement during decline. Third, remember where you would rather be: “We would rather be away from the body and at home with the Lord” (v. 8).
With these in mind, we will “walk” according to what we believe about the future and trust that God will keep His promise. Paul phrases it as “walking by faith and not by sight” (v. 7).
Our anticipation for new life in the presence of God shapes how we live today. If you’ve lost sight of this, refocus now. Let’s strive to be resurrected and spend eternity together with the Lord.
[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]
Since quite a few people interact in some way with God’s divine spirit, it cannot be considered a body. It can’t be divided into physical parts that all believers dip into. It’s obvious that he is a power that makes us pure. We all have access to him if we’re one of the ones who’ve been made pure. Let’s make this easier to understand by using an example that might seem totally unrelated: A lot of people are involved in the art and science of medicine. Do we think doctors are taking a physical piece of “medical science” when they practice? Doesn’t it make far more sense to say that highly intelligent people are more capable of wrapping their minds around the complexities of the art of healing? This isn’t a perfect comparison when it comes to the holy spirit, but it’s there to prove that it doesn’t necessarily have a body and is shared and experienced by a lot of people. The holy spirit is very different from medical practice in that it has an intellectual existence only. It exists and operates very differently from the science of medicine.
Then I saw another mighty angel coming down from heaven. He was robed in a cloud, with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars. He was holding a little scroll, which lay open in his hand. He planted his right foot on the sea and his left foot on the land, and he gave a loud shout like the roar of a lion. When he shouted, the voices of the seven thunders spoke. And when the seven thunders spoke, I was about to write; but I heard a voice from heaven say, “Seal up what the seven thunders have said and do not write it down.”
Revelation 10.1-4
This wouldn’t be the first time in scripture that information is partially but purposefully held back from the reader. The book of Daniel is considered to be closely related to Revelation and in Daniel 12 we see one of many similarities. For context, the prophet Daniel understands that Israel will be destroyed and he’d like to know precisely when these events will take place.
“Although I heard, I did not understand. Then I said, “My lord, what shall be the end of these things?”
Daniel 12.8
But the answers aren’t given and a confused Daniel is left to wonder.
The angels cryptically say,
“Go your way, Daniel, for the words are closed up and sealed till the time of the end. Many shall be purified, made white, and refined, but the wicked shall do wickedly; and none of the wicked shall understand, but the wise shall understand. And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days. Blessed is he who waits, and comes to the one thousand three hundred and thirty-five days. But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days.”
Daniel 12.9-13
We don’t get to know everything. In fact, we know based on these two accounts that God doesn’t reveal all of the information we’d like to know. We can rest peacefully knowing that God does reveal everything we need to know. For those of us who enjoy a good puzzle, there are many to be found within scripture.
The mysterious meaning of the message shared by those equally mysterious “thundering voices” in Revelation 10– isn’t clear in scripture. Maybe we don’t need to know? Or, maybe what was being said had already taken place or the information was beyond our comprehension.
God’s Word occasionally makes us scratch our heads and in the author’s opinion– that makes it even more interesting.
Jesus is the master teacher. One reason was His masterful use of stories. He could take the relatable events and situations and impart heavenly truths through them. Preachers joke that they can re-preach their sermons as long as they change the illustrations. We sometimes remember the “story” longer than the lesson. The best illustrations contain the lesson. Jesus does that in Luke 14, centering His thoughts on food or at least dinner parties. Notice three things He teaches through this commonly understood analogy.
DEVELOP A TASTE FOR HUMBLE PIE (7-11). Jesus was watching a pitiful, prideful act among His disciples. They were trying to pick out places of honor, apparently feeling pretty self-important and entitled. Jesus urged the very opposite approach to honor and recognition. He says it is better to take the lowest seat and to be asked to come up higher than to take a seat of honor and be asked to yield to one greater. Jesus asserts that reaching for greatness brings disgrace, but assuming a humble posture brings honor. He summarizes this principle, saying, “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (11).
TAKE MEDICINE TO AVOID HEARTBURN (12-14). Jesus’ next illustration also focuses on what’s in the heart. This deals more with one’s motivation for hospitality. The worldly impulse is to do for those who can return the favor, to get something back from those you show kindness to. Jesus teaches them to extend kindness and hospitality to those who cannot repay you so that you can be eternally rewarded by God in the end. This is a basic heart issue, and Jesus dispenses the remedy.
DON’T LOSE YOUR SENSE OF TASTE (15-24). The longest of the three illustrations regards accepting the invitation God extends to sit at His banqueting table in His eternal kingdom. Jesus illustrates how some inexplicably rejected the invitation to this “big dinner.” At the appropriate time, the call comes, “All things are ready, come to the feast” (cf. 17). But, notice the profoundly sad response: “But they all alike began to make excuses” (18). They chose finance and family, but these represent any excuse that keeps one from accepting the heavenly call (18-20). Then, the Master extends the invitation to any and all who will come (21-23). But, those who had no taste for what only the Master can give will miss out on what only He offers (24).
The first two stories illustrate the kind of character and ethics that should characterize a disciples. The third represents the kind of decision a true disciple will make. The culinary character of the stories should help it live in us. Jesus wants us to get and incorporate His lessons, so He makes them palatable. May we digest them and receive the intended nourishment.
In the Hebrew Bible, Malachi has only three chapters and these verse are actually 18-24 in it. This last paragraph focuses on a day introduced in Malachi 3:17, when God would distinguish the righteous and the wicked. The prophet ends the book elaborating on that day.
It will be a day of judgment (1). It will be characterized by burning, one so thorough that it will leave nothing behind. It will refine and eliminate, with the focus on the arrogant and evildoer being destroyed. For these, it will be a terrible day.
It will be a day of joy (2). It will be characterized by light and healing, for those who fear His name. Celebration will follow seeing the sun of righteousness.
It will be a day of victory (3). He says, “You will tread down the wicked…on the day which I am preparing.” Though the world seems so often to be winning, it will not be so on that day.
It will be a day of preparation (4-6). On the day, one will be blessed who knows and discerns the Law (4). Malachi calls the day “great and terrible,” a day of restoration and unity (6) but a day that could potentially be holding a curse (6b). Before that day, God would send “Elijah the prophet” (5). Jesus explicitly identifies John the Baptist as the fulfillment of this (Mat. 11:14; Mark 9:11-13; Luke 1:17).
Malachi shuts the door on Old Testament revelation by connecting a dot that will be 400 years in coming. The day portended is the day of Messiah’s coming. His last words will be on the lips and minds of the righteous on the day the promised one appears. If they are mindful of God’s word, they will be ready. Hebrews 9:28 says He will appear again, and the righteous today will spend each day getting ready for that day!
God’s coming in judgment is certainly not a new theme in the prophets. Sin is certainly rampant, as Malachi points out in the first few disputes. There are more to come in chapter three (7,13), but the prophet injects hope as he shifts his focus to the coming of Messiah. He continues to appeal to the hearts of the people, to practice their religion fro the inside out.
The Messiah’s Messenger (1-5). The words of Malachi are quoted in Matthew, Mark, and Luke, and applied to John the baptizer (Mat. 11:10; Mark 1:2; Luke 1:76). His mission would be to clear the way for Messiah and declare the day of His coming (1). It would be a great day, but He will be a refiner and purifier such that most would not ultimately delight in His appearance (2-5). How the gospels plainly reveal this! The people’s expectations concerning the Christ were misguided and inaccurate, but they could, if they tried, look back to this Scripture and see the nature of His coming and the one who came before Him.
Robbing God (6-12). In the midst of this, God makes a transition in message appealing to His unchanging character. It was their fathers who had changed and fallen away from Him. God calls them to return to Him and He would return to them (7). One base indicator of their apostasy was evidenced in their giving. They were robbing Him in tithes and offerings (8-9). Whether it was a matter of faithlessness, selfishness, or worldliness, they were not giving generously as they should. God promises blessings in return, both material (10) and spiritual (11-12) if they would trust His provision and contribute accordingly.
Distinguish The Righteous And The Wicked (13-17). Perhaps discouragement also impacted their giving. They were convinced that it was vain and profitless to serve God, and they said as much (13-14). God assures them that He will distinguish between those who do and do not serve Him. He sees with perfect sight, and will reward with perfect fairness.
Scripture shapes our understanding of the Father. Yet, we often fall into the habit of crafting our own version of God in our minds. Someone once said, “You can safely assume that you’ve created God in your own image when it turns out that God hates all the same people as you do.” We tend to justify our shortcomings or find excuses to dismiss our poor choices. This inclination is all too natural.
Take our son Rich, for example. Whenever he gets caught doing something he shouldn’t, he blames the dog. One time, I walked into the kitchen to find him covered in Nutella, his hand buried deep in the jar. His first instinct? To convince me that the dog was responsible, not him. This behavior is a common human tendency—to rationalize our actions.
To be human is to have enemies. Chances are, you know someone you struggle to love, or you know someone who doesn’t love you. Jesus assumes we will encounter enemies when He instructs us to “Love your enemies and pray for those who persecute you” (Matt. 5:44). The real question isn’t whether we will have enemies; it’s whether we will love and forgive, even at a great cost.
In 1 Samuel 24, we meet two very different men: Saul, the jealous and paranoid king, and David, the humble and courageous king. The lesson here is encapsulated in what David says in verse 12: “Let the Lord judge.” This highlights the power of a clean conscience.
As we explore this chapter, pay attention to David’s demeanor. While Saul hunts him like a dog, David is forced to hide in a cave, running for his life. When given a chance that most would seize, he chooses restraint. Why? This scripture offers profound insight into how God’s people should respond to opposition.
First, we learn from David to not take revenge (verses 4-7). Of all the places Saul could have gone to relieve himself, he chose the very spot where David and his men were hiding. Had it been anyone else, Saul would have met his end there. David’s men urged him in verse 4, “This is the day the Lord told you about when He said, ‘I will give your enemy into your hand, and you can do whatever you want to him.’” While David had every right to harm Saul—after all, he was the rightful king of Israel—he chose not to.
This sort of self-control seems rare today. When given the chance to retaliate against our enemies, we often leap at it, especially when we feel justified. The principle of “an eye for an eye” is far easier than forgiveness and self-restraint. David was tempted; he crept closer and even cut off a corner of Saul’s robe. Yet, as we see in verse 5, he felt remorse. A clean conscience mattered to David—he couldn’t harm the Lord’s anointed.
Despite Saul’s many attempts to kill him, David recognizes that it’s not about personal grievances. We often fixate on the pain others cause us and forget an essential truth: they, too, are chosen by God, created in His image. If they are Christians, they are redeemed by Christ; if not, they desperately need the Gospel. If we could look past our hurt, we would see their need for love and forgiveness.
Like David, we must be cautious of those who urge us to act on our natural instincts for revenge. Even well-intentioned friends may encourage us to justify bad behavior. If anyone tries to twist God’s command to love and forgive, be careful. God will never lead you to take revenge.
Second, we learn from David to make the first move (verses 8-15). David runs after Saul to clarify and resolve their conflict, risking much in the process. Communication is key in reconciliation. We often wait for the other person to reach out, especially if we believe they are in the wrong. We might think, “I won’t forgive until they ask for it.” However, being a Christian means embracing the unnatural. God equips us with the strength and courage to approach our enemies first.
David confronts Saul’s worries in verse 9, asking, “Why do you listen to the words of men who say, ‘Behold, David seeks your harm?’” Conflicts often arise from misunderstandings or misinformation. David clarifies his intentions in verse 13, stating, “But my hand shall not be against you.” The longer a conflict festers, the more distorted our views become. We must strive to clarify our motives as we seek reconciliation.
Who are you avoiding that you should pursue? Are you waiting for them to make the first move? Instead, take the initiative to clarify the situation and gently confront any misconceptions.
Finally, we learn from David to commit to doing good (verses 16-22). David and Saul reach an agreement, though Saul’s promise doesn’t last long; he soon returns to hunt David with 3,000 men. Yet, David remains committed to doing good for Saul and his household for as long as he is king. This commitment is evident in how David responds to Saul’s death (2 Sam. 1:17–27) and in the story of Mephibosheth (2 Sam. 9).
True reconciliation is marked by ongoing love and kindness. Conflict gives us an opportunity to grow closer, deepen our understanding of ourselves and others, and glorify God. If a genuine commitment to do good isn’t reached, then reconciliation hasn’t truly occurred. C.S. Lewis once noted, “Everyone thinks forgiveness is a lovely idea until he has something to forgive.”
Many of us cherish the idea of reconciliation, but when it comes time to act, we find it challenging.
Despite living in a cave and constantly on the run, David slept peacefully, knowing it wasn’t about him. His mindset was clear: “Let the Lord be my Judge.” God sees your behavior and stands by you. Let Him be your Judge and maintain a clean conscience.
David exemplifies this mindset in action. He resisted harming Saul, took the initiative, and sought the good of his enemy. We have much to learn from him.
Egon Pfeiffer, a German scholar from the last century, is credited with introducing the idea that the book of Malachi divides into six “disputation” speeches (formal arguments or debates), “rhetorical exchanges formed by a statement or affirmation, a denial or counter statement, and arguments to support the original statement” (Evangelische Theologie 19 (1959): 546–68). Others have followed his outline: (1) 1:2-5; (2) 1:6-2:9; (3) 2:10-16); (4) 2:17-3:5; (5) 3:6-12; (6) 3:13-4:3.
We have already seen what the first two arguments involve. The first dealt with Judah questioning God’s love, and the second had to do with the priests’ unfaithfulness to do their work. The argument surrounding the priests is the longest of the book, extending halfway through chapter two. That is followed by an argument about divorce (2:10-16). Near the end of chapter two, an argument is made about God’s justice.
But there is a central theme in this second chapter, when viewed as a whole (as it is divided in our Bibles). Notice the word “covenant,” found six times and cutting across the two major disputations of the chapter. This word, covenant,is “a technical term referring to the imposition of an obligation upon another” (Hughes, Lexham Theo Wdbk, np). The bottom line was that Judah contemptuously viewed God’s covenants that He laid down for them.
The priestly covenant (1-9). God calls out the disobedience of the priests and what spiritual cost they had to pay if they continued their rebellion (1-4). He reminds them of the blessings and prosperity that followed their obedience to His covenant in the past (5-7). Then, He reminds them that it is the role of the priest to teach, live, and preserve what is right (7). But they had failed in this basic, crucial role (8). Consequently, God was going to let them fail and fall (9).
The national covenant (10-12). As goes the leadership, so goes the followers. Malachi widens his focus to the entire nation. No longer addressing the priests, the prophet asks, “Do we not all have one father?” (10). The first person plural (we, us) is under consideration as he speaks of how everyone dealt treacherously with his brother (10). Not surprisingly, they dealt the same way with God (11-12), profaning His sanctuary and turning to idols. They had no regard for their promises and commitments to God.
The marriage covenant (13-17). The people of Judah had turned their backs on integrity. Their word was meaningless, from their worship to their treatment of their neighbors and brethren. Not surprisingly, this dishonesty crept into their homes and marriages. Men dealt treacherously with their companions, the wives of their youth by covenant (14). They discarded them like they were worthless, and God said He hates that (16). Doesn’t it get your attention to hear God talk about something He hates?!
Though God is changing the subject with another disputation in verse 17, we get a glimpse into His mindset as He speaks of being wearied by the people’s words. They were worthless. Another key word in chapter two is the word “treacherously,” found five times throughout. It means to deal deceitfully and unfaithfully. Integrity was forgotten. Honor and keeping their word was discarded. God had kept His end of the agreement, and He commands His people to restore their honor and keep the worship, community, and marriage covenants they had made. As Malachi 3:6 reminds us, God does not change. How does He feel today about us cheapening our commitments? All we need to do is reread Malachi 2!
[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]
So if those people agree with the reasoning behind our argument (that just because God is called “light” doesn’t mean that his body is “light”), then the same logic applies to the expression “a fire that destroys”. If God’s body is fire, what is fueling it? Do you really think he runs on wood, hay, or sticks? God is far too powerful to be fueled by these common things, if his body really is made of fire. He does burn up some things, though. He does completely destroy. What kind of stuff does he destroy? Evil thoughts, bad actions, and anything else that makes its way into the minds of people who believe. God and his son live within the minds of people who’ve been made capable of understanding his word and intelligence. He once said, “My father and I will come to them and live with them.” After God destroys and burns up the believer’s weaknesses and sinful desires, he makes them a temple worthy of him. Here’s how we answer people who say that because “God is spirit” he has a body of some kind: it’s very common for scripture to call anything that transcends our physical, solid bodies “spirit”. There’s the expression, “the written law brings death, but the spirit gives life.” It is obvious that “letter” means “physical” and “spirit” means “intellectual”. The same apostle also said, “Yes, even today, when they read the law of Moses, there is a covering over their minds. But when someone changes and follows the Master, that covering is taken away. The Master is the spirit, and there is freedom where his spirit is.” Anyone who hasn’t developed a deep, intellectual understanding has a covering over their heart. That covering is the same thing as a shallow understanding. Most people think that the sacred writings themselves are “covered” (their deeper meaning is hard to understand). This is why Moses covered his face when he read the law out loud to the people. That covering is removed from our understanding if and when we decide to follow the master. He is also the Logos of God, and his spirit allows us to understanding deeper meaning. When we decide to follow him that covering is removed from our understanding, and we’ll be able to see the true deeper meaning in the sacred writings.
Malachi would have been a contemporary of the reformers Ezra and Nehemiah. The exiles had returned from Babylonian Captivity almost a century before and, as Haggai demonstrates, they had become apathetic and indifferent. The excitement of repatriating their homeland, rebuilding the temple, restoring the law, and repairing the wall had waned. Thus, God found it necessary to send a spokesman with a “burden” (oracle, NAS) much as He had with Zechariah (9:1; 12:1). Yet, while Zechariah’s message was full of hope, Malachi’s tone is one of challenge and admonition. Clark and Hatton point out that the literary style of this short book is a series of dialogues or disputes, with three elements–Assertion, Objection, and Response (Handbook, UBS, 9). There are six of these disputes that form the outline of Malachi.
But, this dispute is not from an angry, wrathful God. Instead, the challenges from heaven are indications of His patient, steadfast love. A people refined and reprimanded through captivity still struggle with their sin and humanity, and a loving Father who wants the best for His children longs for them to be what they should be. These people apparently struggled with the same financial, relational, and spiritual trials we so often face. Malachi, as the last book of the Bible, “contains in miniature the essential message of the Old Testament, the Scriptures that Jesus revered and that his disciples used for their worship, preaching, and devotional life. It deals with the nature of God and the covenant member’s relationship and responsibility to him and to other members of the covenant community, as well as with our relationship to and responsibilities for our material possessions” (NAC, Vol. 21A, 203-204).
God gets straight to the point from the very outset of the book.
A Doubted Love (1-5). Despite God’s patience and providential care of His people, they were audacious enough to challenge God’s affirmation of love (2). How could they even think, “How have you loved us?” Perhaps the Bible reader goes back to Abraham and works his way through the exodus, the giving of the covenant, the conquering, and on and on. When we are spiritually struggling, we easily lose sight of heaven’s love. God contrasts His relationship with them and their nearby neighbor, Edom (2-5). Edom descended from Esau, the older son of Isaac. But, Jacob, the younger and far from perfect son, received the birthright and the blessing. God allowed this to happen, and among other things it was proof to Jacob’s (Israel’s) descendants of God’s love and favor. Their argument held absolutely no weight!
A Dishonored Father (6-10). God transitions from His initial grievance to a second one, pivoting off of the idea that He is a Father and these people are His children. As a God who clearly loved His children, He deserved their honor. Yet, they despised His name. He levels the charge against their worship leaders, the priests. The dishonor was evidenced in the defiled sacrifices (6-7). They attempted to offer God blind, lame, and sick animal offerings (8-10), things they would not offer earthly officials for fear of reprisal! But, they were trying to give it to God! To be clear, God tells them how He feels about it. “I am not pleased with you,” says the Lord of hosts, “nor will I accept an offering from you” (10).
A Defamed Name (11-14). God is still talking about their offerings in what He says next. He declares that His name is great, and for this reason their offering should reflect their recognition of that. Their offering should be a testimony to the nations around them that there is no God like Jehovah. Instead, they profane His name with offerings that are defiled and despised, given with a horrible attitude (13). The gifts were either blemished, stolen, sick, or defective. But, they expected that God should welcome it anyway. But, as He is a great king feared among the nations, such a sentiment is understandably offensive (14)!
There are at least two lessons I can apply from this. First, when I am tempted to doubt God’s love, I need to step back and look at the clear evidence. Whether it is the cross (Rom. 5:6-8) or the church (1 Pet. 2:9; Eph. 1:3), I have overflowing proof of His great love and His special, undeserved favor shown to me. Connected with that, I am reminded that my financial giving ought to reflect my appreciation and understanding of that love. I will not look for shortcuts or excuses to cut back on what I give to Him (whether financially or any other resource). I will give with an understanding of His unparalleled greatness and out of my awareness of His generosity and faith in His provision!
The Psalms were composed over a period of approximately 1,000 years.
It’s the third longest Book of the Bible with 150 different Psalms in the collection (30,147 words). *The first is Jeremiah (33,002) and the second is Genesis (32,046)*
Jesus quotes from the Book of Psalms more than from any other part of the Old Testament. Nearly half of all the direct quotes taken from the OT and quoted in the NT come from the Psalms. In fact, the Book of Psalms is either quoted from or alluded to 103 times in the Book of Revelation alone (and 149 times in the four Gospel accounts).
With the discovery of the Dead Sea Scrolls in the twentieth century, copies of the Psalms with the author’s names were included, but the authors of 48 of the remaining Psalms are still unknown.
The key word in the Psalms is “praise” which appears 211 times (see Ps. 150).
Psalm 88 is the only Psalm that ends without some kind of praise or hope in God.
The word “Selah” appears 71 times throughout the Psalms. The most recognized meaning of the Hebrew word Selah is “forever.” It is often interpreted as an instruction calling for a break in the singing of the Psalm, or to pause and think about what you have read.
Psalm 90 may be the oldest Psalm, written by Moses (around 1450 B.C.) before God’s call to liberate the Hebrew people from Egypt.
Psalm 117 is the shortest psalm with only 2 verses, and Psalm 119 is the longest with 176!
Given that the prophecies are thoroughly Messianic in this final section of the book, it influences when we see these events transpiring. Zechariah ends the book talking about the conditions that will persist when Messiah comes. His focus is both on the Savior and the saved. What will occur in that day?
The Destruction of Jerusalem (1-2). What Zechariah describes here sounds much like the warnings Jesus gives near the end of His public ministry, the fulfillment of which would come in AD 70 (Matt. 24; Mark 13; Luke 21). “The nations” here seem to point to the Roman Empire, as we will look more closely at momentarily (3-8). Verse two mirrors the apocalyptic description Jesus gives in the doom of the city. The day known to the Lord (7) seems to be that day
The Judgment of Rome (3-8). What Zechariah describes here sounds much like the thread that runs through the bulk of the book of Revelation. The instrument God used to bring the church into existence, which judged His physical people, the Jews, and which chose to persecute the church, Rome, would itself be overcome and fall. Any nation or people that exalts itself against God and fights against Him will lose. That loss is foretold here. The Messiah is depicted as a military commander (4). The church will come out victorious, and those who assaulted it will receive a just end.
The Exaltation of the Church (9-21). While there is a continuation of judgment language against the enemies of God’s people (12-19), the shift in focus is on the triumph of God’s people. Notice the tie to the Lord’s exaltation, in which His people share. “In that day,” the Lord will be the one and only, holy king (9). “In that day,” the Lord will rout His enemies (13). “In that day,” the holy name of the Lord will be inscribed and enshrined (20). “In that day,” God will take away the distinction between Jew and Gentile (21). The pictures of worship and fellowship point to the day when all nations enjoy a place in the house of the Lord.
Matthew Henry may be right in stating that the pictures in Zechariah 14 will not be perfectly fulfilled in the church, but only in heaven. But the “in that day” threat no doubt points to the coming of the Messiah in these last three chapters. As the window of inspiration is readying its closing, the prophets turn the hearts of the people to what is next. And what is next will impact not only the Jews, but the whole world!
The city and harbor of Cos is mentioned in passing as a brief stopover made by Paul and perhaps also his large crew of fellow laborers (Acts 20:6), including Luke. Luke simply writes, “When we had departed from them (the Ephesian elders at Miletus, 20:17-38) and had set sail, we rain a straight course to Cos and the next day to Rhodes and from there to Patera” (Acts 21:1). Cos was apparently a night’s stay for the missionaries making their way to Jerusalem.
But, to the ancient world, Cos was a place of great importance. Consider what Allen Myers says about it:
Settled by the Greeks ca. 1500 B.C., Cos became one of the most beautiful harbors of antiquity. As a Greek city-state it played a significant role in the Delian League during the Peloponnesian War (fifth century), and in 354 succeeded in its revolt against Athens. The island was renowned for its medical school, of which Hippocrates was a member, and a sacred shrine dedicated to Asclepius, the god of medicine (Eerdmans Bib. Dict., 239).
What’s more, Cos was the birthplace to the aforementioned Hippocrates, the “father of medicine” (and namesake of the Hippocratic Oath). “Under King Herod’s rule Cos received perpetual revenues, and a statue was built there to honor his son Herod Antipas” (Elwell and Beitzel, Baker Ency. Of The Bible, 527).
It was a literary center, home of Philetas and Theocritus, and also a place noted for its fine weaving in the few centuries before the birth of Christ (McKay, New Bible Dict., 229). The emperor Claudius even exempted it from taxes (ibid.).
But, it is a divine footnote on one of three missionary journeys made by Paul. He stopped and worked in important imperial cities like Ephesus, Philippi, Athens, and Corinth, but the Holy Spirit through especially Luke is not blind to the existence of other important ancient places. Noting sites like Cos, these writers were showing us historical and geographic markers that puts the Bible in a context revealing its accuracy. This remarkable understatement regarding such a historic place reflects the many layers to be discovered by the Bible student reading through this sacred book. Just in Luke’s writing alone, there are literally dozens more like Cos. What a testimony to the sacred authorship of Acts and the other 65 books!
There are three beautiful blessings highlighted by Zechariah in this short chapter. Again, he signals these with his repeated phrase, “in that day.” Often, he prefaces that by saying “it will come about.” He is underlining what the Messianic age would look like. When Christ came, what could be expected?
A Fountain Free (1). Jeremiah had used the fountain metaphor in his writings before captivity (2:13; 17:13; So will Joel 3:18). Have you ever wondered why we sing, “There’s a fountain free, ’tis for you and me?” No New Testament uses that imagery and applies it to Christ (the only reference to a fountain is James 3:11). This passage was undoubtedly pivotal. This fountain would be for sin and impurity. Jesus calls Himself living water (John 4:10-11), but Zechariah will deal with that (14:8). John will invoke the fountain imagery in Revelation 7:17. The promise? The Messiah would be the means of cleaning men from their sins (Eph. 5:26; Heb. 9:14; 1 Jn. 1:7,9).
The End Of Idolatry In Palestine (2). The first half of this verse explicitly promises that the days of idolatry would be over. That does not mean that sin struggles would cease, but this particular sin struggle–which had plagued Israel since before the giving of the Old Law (Ex. 32:4)–would no longer be a struggle. Hosea also shares this promise (2:16ff). Jesus combatted shallow righteousness among the religious leaders of His day (Mat. 5:20), but not idolatry. They learned their lesson once for all by the time Messiah came.
The End Of Prophecy And Unclean Spirits (2-6). I believe Homer Hailey is right in what the second half of verse two means. Brother Hailey wrote, “In the conquest of Christ over Satan and his forces, unclean spirits have ceased to control men as they did in the time of the ministry of Christ and the apostles” (A Commentary On The Minor Prophets, 392). When Jesus comes on the scene, unclean spirits inhabit individuals. This provides Christ an opportunity to demonstrate His power over Satan. The apostles would also demonstrate that power, as we see Luke record multiple times in Acts. This is certain. The ceasing of miracles would have to coincide with the disappearance of unclean spirits or you would have Satan possessing more power in this world than Christ does. Paul wrote that miracles, including prophecy, would cease (1 Cor. 13:8-13). Zechariah said there would be no unclean spirits overtaking people, thus no need to cast them out. Visions and prophecy would be replaced with a complete, written revelation of God’s will “in that day.”
A Rejected Shepherd (7). The last two promises are not signaled with Zechariah’s favorite phrase. Instead, what he writes here is quoted by Matthew as the prophecy is fulfilled at Jesus’ arrest in the garden of Gethsemane. Mark records its happening (14:50-52). Matthew records Jesus’ quotation of Zechariah 13:7, foretelling the apostles that later that night they would all scatter when He was arrested (26:31). “Little ones” is a favorite way for Jesus to refer to His trusting disciples (Mat. 10:42; 18:6,10,14; Mark 9:42; etc.). Jesus invoked the Shepherd-sheep imagery in His ministry (John 10:1ff), as do His disciples later (Heb. 13:20; 1 Pet. 5:4; Rev. 7:17).
A Refined People (8-9). Last of all in this chapter, we have the picture of how verse 7 would effect the followers of the Messiah. There is the immediate effect (8) and the ultimate effect (9). One sees clear parallels between these verses and Ezekiel 5, where the one-third and two-third imagery is employed. Though not in a premillennial sense, undoubtedly the words of Paul regarding “spiritual Israel” can be seen as a fulfillment of the idea here: “and so all Israel will be saved; just as it is written, ‘The Deliverer will come from Zion, He will remove ungodliness from Jacob. This is My covenant with them, When I take away their sins’” (Rom. 11:26-27). Though he quotes Isaiah there, it is synonymous with Zechariah’s overall message at the end of chapter 13. Those who think they want to follow Messiah will be refined in the furnace of persecution or trials or sin or priorities. Though we are 2000 years beyond the coming of the Messiah, we are subject to the same refinement. Jesus would say the majority will not come through with their faith intact (Mat. 7:13-14;22:14). But, for those who do, here is a beautiful promise: “They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The Lord is my God'” (8b; 2 Cor. 6:16; Heb. 8:10; Rev. 21:3).
The late David Pharr contends, “With the exception of Isaiah, there are more Messianic prophecies in Zechariah than in any other prophet” (“Repent and Rebuild–Zechariah, Spiritual Sword, 26.4, 40). In the last six chapters of this book, there is perhaps a higher concentration of Messianic prophecies than anywhere else in the Old Testament. This is signaled both by New Testament writers citing passages from here, but also through a repeated phrase: “in that day” (found 18 times from 9:16 to 14:21). Six of those are in chapter 12. With this phrase, the prophet is disclosing what things will be like when Messiah comes. Zechariah 12 is the second of two oracles with which the book ends (the first being ch. 9-11). It begins, as does the first, with the phrase, “The burden of the word of the Lord…” (1). Whereas the first ends on a down note, the second is full of hope and expectation centered around the coming Christ. There will be deliverance and restoration “in that day.”
The power of this prophecy is that it is declared by the same Lord who created everything, including man (1). In chapter 12, He begins His prophetic promises centering on Jerusalem and Judah as the focus of a needy world (2). Following that are six promises about that day.
Important (3). The world could hurl its attack against Christ’s kingdom, but it will not succeed (Heb. 12:22). Christ is the stone the builders rejected, and His church is built upon the rock of His identity. Even the gates of hades shall not prevail against it (Mat. 16:18-19).
Supported (4-5). It is an unshakable kingdom (Heb. 12:28). Think in terms of spiritual Jerusalem rather than literal Jerusalem, which would no longer be the focal point of God’s special protection (Gal. 4).
Preserved (6-7). Notice the prophet’s focus on the glory of God’s people in that day. They would be the first saved (Rom. 1:16), then salvation would come to the whole world.
Defended (8-9). The divine protection of those who will follow the One to come in that day is further noted here.
Penitent (9-10). In this passage, we have a Messianic prophecy quoted by John (19:37). This is fulfilled at the cross of Calvary, leading people at Jesus’ death to begin to contemplate their own sinfulness and the unjust death of Christ. They will weep over Him.
Sorrowful (11-14). Great mourning would occur among the descendants of kings, prophets, and priests, at the sacrifice of the One who is all of these in one person. Every family would mourn. A personal understanding of our own guilt and His innocence leads to godly sorrow (2 Cor. 7:9-11).
S.R. Driver, the famous Hebrew Lexicographer (B.D.B. Lexicon), tells us this about Zechariah 11, that it “stands as the most enigmatic passage in the whole Old Testament” (The Minor Prophets, 23). It is said to be the most difficult chapter of the book. How does it fit with the context, and what is Zechariah trying to say?
The narrative. A sweeping judgment from the north to the south is described in 11:1-3. Lebanon and Bashan would be in Israel (northern kingdom) and the jungle area of the Jordan described would be in Judah (southern kingdom). In 11:4-14, God compares His people to a flock of sheep. They are led by false or bad shepherds (4-6) and they themselves are described as “doomed to slaughter.” Zechariah takes the shepherd job and takes two staffs, named Favor and Union (7). He pastures the flock and destroys the bad shepherds (7-8), but is weary of the job and gives up on the sheep (9-11). He asks his wages, and is paid so little that he discards it (12-14). The Lord tells him to reassume the role, symbolizing a worthless, uncaring shepherd who will suffer for his poor shepherding (15-17).
The meaning. This proves far more difficult to definitely decide. It seems Page Kelley is right, succinctly summarizing, “It has something significant to say about the crisis of leadership in Jerusalem after the Exile. It attributes the oppression from without and the strife from within to Israel’s rejection of her God-given leaders. In rejecting them, she had effectively rejected the rule of God in her affairs” (Laymen, Vol. 14, 140). There was definitely a leadership crisis after the exile in Babylon. See Ezra and Nehemiah for further confirmation. The staff, Favor, represents God’s grace. It is broken by the people’s willful sin. The staff, Union, represents the unity of God’s people. It is broken by division, well-chronicled in the Old Testament. Thirty pieces of silver is “the equivalent of the value of a Hebrew slave (cf. Exod. 21:32), is such a trifle that it is cast unto the potter” (Lewis, Minor Prophets, 79). The poor leadership of the latter shepherds reveals the futile state of affairs which will still exist when the Good Shepherd appears on the scene.
The application. We have already established the compelling comparison which Jesus amplifies, distinguishing Himself from all other shepherds. Read John 10:1-18, where Jesus speaks of His leadership as a Shepherd who will make it possible for all sheep (Jews and Gentiles) to come to Him for abundant life (11). He will lay down His life for the sheep (17-18). Further, Matthew will quote verse 13 and apply it to Judas’ betrayal in Matthew 27:9-10. There is also an application for leadership among the sheep in the Good Shepherd’s flock. Scripture admonishes elders to shepherd the flock with self-discernment and conscientiousness (Acts 20:28). It even tells them how to do so effectively and how they will be rewarded for doing the job well (1 Peter 5:1-4).
This chapter looks beyond the leadership crisis of latter Old Testament history to the unfolding of God’s eternal plan centered in Jesus. It encourages us even today to follow God’s plan and be good followers of His appointed shepherds. It also sets the table for the grand finale, where Zechariah focuses on the Messianic Age in the last three chapters.
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