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!
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.
Humanity faces its greatest challenge: sin, which creates a chasm between us and God. Yet, the church stands at the very heart of God’s divine solution to bridge this separation. In 2 Corinthians 5:17-21, we are reminded that in Christ, we are made anew, and through His church, the possibility of reconciliation with God is made real. The church is not just a body; it is where the ministry of reconciliation is both exercised and experienced.
The church plays an integral role in our ultimate salvation. Here, we are nurtured in our faith, guided by the teachings of Christ, and supported as we navigate the path toward eternal life. However, it’s disheartening to acknowledge that we often hesitate to share the remarkable gift of salvation. Now is the time for boldness!
We are God’s plan to bring the gift of life to the world! People need the church, and they need what you and I possess. Be strong and courageous as we face the unknown together as a family in Christ. Acts 4:29 encourages us, “And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness.” In the preceding verses, we see Peter and John standing before the council, threatened and commanded not to speak of the gospel. But instead of cowering, the church prayed for boldness to be the light they were called to be.
As we read in Acts 4:13, “Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus.” The boldness of Peter and John was evident, and despite their lack of formal education, God was using them in significant ways. This is a powerful reminder for us today; it doesn’t matter if you stumble over words or if you think “sanguine” refers to a type of bird—God can still use you in incredible ways! Let’s pray that, as members of His church, we will be bold and share the marvelous news of salvation, ensuring that the legacy of the early church continues in our future.
The early church was bold, but it was also known for its generosity. The church holds a distinct position as the manifestation of God’s eternal purpose, unlike any other human institution. God calls us to embody generosity in every aspect of our lives. Being part of the church means fostering a culture of generosity, where we care for one another’s needs and create an environment filled with Christ’s love. We become each other’s safety net—not just financially, but spiritually and emotionally as well. We are generous with our time, our love, our resources, and our forgiveness.
Acts 4:34-35 describes a beautiful picture: “There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need.” God designed us to be a family that leans on one another, ensuring that any need is met here in our community. You’d be amazed at how powerful generosity can be as a tool for evangelism. There’s a reason God designed us this way—it draws people in.
Lastly, the early church exemplified commitment. We should strive to become a group of believers who are committed in every aspect of church life. Let us be dedicated to fellowship, encouragement, and love. We must commit ourselves to the Gospel, to our elders, and to the work of the church. It begins with each individual—no one can fulfill your role for you!
Acts 4:33 states, “And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.” Reflect on this: “This is my church. It is composed of people just like me. It will be friendly if I am. It will do a great work if I work. It will make generous gifts to many causes if I am generous. It will bring others into its fellowship if I bring them. Its seats will be filled if I fill them. It will be a church of loyalty and love, of faith and service. If I who make it what it is, am filled with these, Therefore, with God’s help, I dedicate myself to the task of being all these things I want my church to be.”
What do you envision for the body of believers where you attend? Be the change you wish to see. Commit personally, regardless of what others may say or do. You are part of the body of Christ, and He desires for you to be actively involved in His work. Embrace the boldness, generosity, and commitment that defined the early church, allowing us to fulfill our calling in today’s world.
Zechariah, in the last six chapters of his prophecy, is looking ahead to the Messianic Age. By definition, Scripture would speak of that as a time of ultimate deliverance. They had been freed from Babylonian Captivity, but they were still not free, autonomous people. Nor would they be, physically or politically. But, as Isaiah 59:20 promises and Romans 11:26 shows Christ as the fulfillment, Messiah would be a spiritual deliverer. That imagery is displayed in chapter ten.
God would deliver them from want (1). The Lord is the only source of providential care and natural resources. Ask Him, for He gives rain and vegetation to each man. Contrast that to what false teachers and poor leaders promised and offers, all in vain.
God would deliver them from idolatry (2). The prophets, especially Isaiah, speak of how profitless and foolish it is to trust in inanimate objects of their own hands, which they then in turn worship! They are at once evil and impotent. This sinful guidance led the people to wander, but returning to God would bring them back.
God would deliver them from poor leadership (2-3). The prophets, like Ezekiel, devote much time to the selfish, self-serving shepherds who actually inflict violence on the charges they are appointed to protect. Here, Zechariah tells his readers that the Lord will take over for these violent, unreliable shepherds. His sheep would no longer wander, and God would punish the leadership.
God would deliver them from the enemy (4-5). The rest of this chapter is devoted to battlefield imagery. Salvation is depicted as a military victory. Judah (southern kingdom) and Ephraim (northern kingdom) would share in this victory. Rejection would be replaced with compassion and acceptance.
God would deliver them from wandering (6-12). For a people thoroughly accustomed to exile, what picture could exceed the hope of restoration and return? Notice the words pointing to this–gather together (8), redeemed (8), and bring back (10). The enemies would be brought low and defeated, from every direction whether north (Assryria) or south (Egypt). They would be as numerous and prosperous as in earlier times, only (as we will see) not primarily or exclusively in material terms. Messiah would focus on redemption and salvation.
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.
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).
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