[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]
I know that some people will try to say that God is physical somehow. This is because Moses said “Our God is a fire that destroys.” And in John’s gospel, “God is spirit, so the people who worship him must worship in spirit and truth.” According to those people, these are clear proofs that God has a body. Fire and spirit are tangible things, and those passages say that God is those things. But I have to ask those people: what do you do with the verse that says “God is light”? The same John also wrote “God is light, and there is no darkness in him at all.” It’s true! God is the light that gives us an understanding of truth, at least to people who are capable of taking it in. One of the Psalms says, “Your light lets us see light.” Is there any other kind of light that can bring enlightenment? Only God’s influence can give us an understanding of what is true. His influence is what leads us to him, because he is truth itself. That’s what the expression “your light allows us to see light” means — his light is Jesus, who makes it possible for us to see the father. Just because God is called “light” doesn’t mean that it’s like the light of the sun. It would be absurd for anyone to think that sunlight gives them access to the primal source of knowledge. It would be absurd to think that sunlight could lead someone to understand truth.
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.
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).
There was a chaotic, inky, and endless cosmic ocean raging in the great nothingness before time began. But, if we could traverse back in time and glimpse the earth after it had just started spinning we’d likely surmise that we had stepped onto another planet. Animals spoke in a tongue which the first humans understood, bipedal serpents stalked the infant earth, and a mighty conflict exploded in the heavens among the sons of God. The thundering footsteps of giants could be heard roaming the ancient landscape; turning the blood of our ancestors to ice. Sorcery and witchcraft, though banned by our Creator, was successfully practiced and the consequences of those actions are not understood. From the garden of God to the hellscape of godless cities came accounts of good and evil. These accounts left a permanent impact on every generation that followed and the stories that have been passed down feel almost familiar somehow. It’s as if they were tattooed on our hearts or that eternity was ingrained in the human psyche.
A plethora of ancient cultures echo the same biblical imagery in their written and oral traditions. Mainstream astronomers, geologists, archeologists, and the secular slew of mighty minds have fooled themselves and others into believing that they’ve made discoveries that have enlightened the modern age. Our ancestors, as they’re painted in the history books, stumbled about in blind ignorance— longing to have access to the vast amounts of wisdom we’re privy to. This is simply not the case. The Bible serves as mankind’s one and only peek behind the spiritual veil. It’s a book that was attacked during its formation and ever since the completion of its closing revelation. Of all the accusations and allegations levied against the inspired texts, only the ignorant could make the claim that the Bible is boring. There’s a wide range of baggage one might bring with them as they crack open its precious pages but who could close the book and walk away with such a thought? It’s fascinating. It’s a gripping literary masterpiece with such historical, scientific, and spiritual implications that it’s powerful enough to upend the lives of its readers and reroute their eternal destination. The Bible is a book of life. It’s about life back then and right now. It’s about spiritual life; the bleak state of it then and our justified life now. It’s about the Creator of life. It elucidates, improves, elevates, and transforms. So, the Book is quite literally everything for everyone.
The sum of your word is truth, and every one of your righteous rules endures forever (Psalm 119:160).
Every word of God proves true; he is a shield to those who take refuge in him (Proverbs 30:5).
The grass withers, the flower fades, but the word of our God will stand forever (Isaiah 40:8).
There are multiple Greek words used in the New Testament to talk about the process of explaining and interpreting God’s Word.
Mark 4:34 tells us Jesus was “explaining” His parables and other teachings to the disciples. This word means to loose or set free, to clarify and interpret.
Luke 24:27 is the first of six occurrences of a word translated “explained,” “translated,” and “interpreted” to speak of Jesus explaining to the disciples on the road to Emmaus how the Old Testament Scripture concerned Himself. The word refers to formal, extensive explanation of what is difficult to understand.
A trio of passages in Acts (11:4; 18:26; 28:23) refer to a word meaning to “expose” (a fourth use in Acts is used by Stephen to speak of Moses’ parents setting him outside, 7:21) or explain, manifest, declare, and expound. The latter three are all used in reference to a man taking God’s Word and explaining it to others.
2 Peter 1:20 is the passage telling us that “no prophecy of Scripture is a matter of one’s own interpretation….” This word (“interpretation”) means to release or unravel, the act or process of explaining even what is difficult or complex.
We live in a world where even the religious decry any attempt to give an absolute meaning or interpretation of a verse or paragraph of the Bible. While great care and careful study should accompany any effort to understand what Scripture is saying, the passages above (and a great many others) prove that God intended for His Word to be interpreted. Yet, it is suggested that there was a right way for them to be understood. Definitive, binding conclusions could be drawn. All people could (and must) conform to the commands, teachings, and principles of those passages.
Truly, everyone who thoughtfully studies it interprets the Bible. Our challenge is to faithfully, honestly, and truly understand each passage in its context and ultimately harmonize it with the whole of Scripture. The Bible repeatedly speaks of Jesus and others taking the Old Testament, making interpretations and sharing them as authoritative truths to be obeyed.
Paul uses another word, unique to him, to tell Timothy to “handle accurately the word of truth” (2 Tim. 2:15). Other Scriptures speak of this “word of truth” as being intrinsically tied to bringing about our salvation (Eph. 1:13; Jas. 1:18). The word translated “handle accurately” means “to cut in a straight line; ἵνα ὀρθοτομῇ τὰς ὁδούς σου so that he gives you the right direction, so that he teaches you correctly, so that he gives you the right teaching” (Lust, Eynikel, and Hauspie, LEX LXX Lex., np). Leave it to a tentmaker to use such an analogy.
The New Testament is filled with passages teaching us about salvation, church organization, worship, gender roles, sexuality, morality, and much, much more. If these and other Scriptures can be cut straight, can’t they be cut crooked (cf. 2 Pet. 3:16)? If parables had a right interpretation, couldn’t they have wrong ones? If the Old Testament can be used to explain truth about Jesus, couldn’t they also be used to teach error about Him? The work of Peter, Aquila and Priscilla, and Paul in Acts, explaining to others, is implicitly endorsed as sound and proper. Doesn’t that mean that one could fail in such efforts by improper handling of Scripture? If holy men of God spoke as they were moved by the Holy Spirit, the intention was for their words to be taken, processed, and utilized in a way that produced God’s pleasure and approval.
In a relativistic age, where knowledge, truth, and morality is said to not be absolute, authoritative, and binding, such passages are ignored or denied. Yet, there they stand, resolutely declaring that Scripture must be properly interpreted. The task for you and me is to humbly, prayerfully, and diligently read, meditate upon, study, then obey from the heart all that God commands in His Word. Is it important? Jesus thought so, asserting, “He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day” (John 12:48; cf. John 14:26; 16:13). May “our interpretation” harmonize with the meaning He clearly intends and instructs through His inspired writers! Nothing else will suffice!
The third vision is shared, then explained, in chapter two. This vision is meant to inspire confidence in the future. We discern that from what the angel says to Zechariah regarding what “will be” regarding Jerusalem (4,5), what He “will” do (5,9,10,12), and what many nations “will” do (11). Their confidence should rest in the reliability of divine revelation. Notice that this will be because the Lord declares it (5,6,10). “Thus says the Lord of hosts” (8). The central idea of this vision mirrors that of the first two, telling Judah that God would protect them and restore them to their land. It will be a glorious and prosperous time.
The Vision (1-2). It is short and sweet. A man has a measuring line in his hand, measuring Jerusalem. Ironically, this was a vision shared by another prophet with a starkly different message (Amos 7). John will co-opt this imagery in the book of Revelation (11:1ff). The focus is not on the identity of “the man,” but rather the task he is undertaking.
The Meaning (3-5). It is explicitly given. The Lord will give provision, prosperity, and protection to His chosen people. Charles Fry, in his 19th Century hymn, “The Lily Of The Valley,” appears to draw his lyrics for the third verse from Zechariah 2:5: “A wall of fire about me, I’ve nothing now to fear, from His manna He my hungry soul shall fill….”
The Exhortation (6-9). God calls to Judah to flee and escape the land of captivity. He calls the Jews from Babylon to return to their homeland. The tables will turn on the plunderers of His people, and they will prosper while the enemies will plummet. God calls Judah the apple of His eye, a reassurance of a description first given by God through Moses (Deut. 32:10). So, this appears to be an appeal to those Jews who have yet to make the journey back to their home.
The Announcement (10-13). There appears to be a shift in audience from the Jews still living in exile to the remnant who have already returned. They are to sing and rejoice since the Lord is in their midst. What appears to be a Messianic reference looks ahead to when many nations will become part of God’s chosen (11) and He will reign. While God draws on the imagery of Judah and Jerusalem, it is because of the One about whom He is about to speak who will arise from there and draw all nations to Himself (3:1ff).
The people had been down and oppressed. They should anticipate and hope in a brighter future. The Lord was about to do wonders among them, and He would be a wall of fire about them. They would be the apple of His eye. Isn’t it remarkable to consider that we bask in the glory of the fulfillment of such promises?
Have you ever been to Cookout? My first visit was shortly after my family moved to Kentucky, and I still remember the experience vividly. As we went through the drive-thru, I was struck by the sheer size of their menu. The number of options was overwhelming. Should I go for a quesadilla, a chicken wrap, a classic burger, or maybe a hot dog? And then there are the sides—crispy onion rings and fries
One of the highlights of their menu is the “Cookout Tray.” Believe it or not, there are over 54,000 different ways to customize that tray. To put that into perspective, if you decided to eat there every day and tried a different combination each time, it would take you 148 years to sample every option. With such an abundance of choices, it’s no surprise that there are websites dedicated to helping you navigate the menu!
While having options is great, sometimes the sheer number of them can be paralyzing. This feeling of being overwhelmed doesn’t just happen at fast-food joints; it mirrors the significant decisions we face in life.
Think about it: What career should I pursue? Which school is the right fit? How do I choose a spouse? What home should I buy? What car should I drive? Which church should I attend? With so many possibilities, figuring out the right direction can feel impossible.
In moments like these, the teachings of Jesus provide crucial guidance. In Matthew 7:13-14, He presents us with two distinct paths: one that leads to life and one that leads to destruction. This part of His Sermon on the Mount emphasizes the importance of making intentional choices.
“Enter through the narrow gate,” Jesus commands, showing us a critical decision we each must face.
Two Gates
The Wide Gate: This path is inviting and seems easy to walk through. Many people choose this route because it feels comfortable and promises instant gratification. However, it ultimately leads to destruction.
The Narrow Gate: Fewer individuals find this gate. It requires effort, commitment, and sometimes sacrifices to walk this path. Though less traveled, it leads to something far more significant—eternal life.
Two Ways
The Broad Way: This path is crowded, filled with people seeking pleasure and quick fixes. Unfortunately, it leads to spiritual emptiness and destruction.
The Narrow Way: While it’s challenging, this path brings real fulfillment and aligns with God’s purpose for us. It’s about growth, discipline, and faith.
Two Groups
The Many: The broad way is full of travelers who might not even realize the dangers waiting for them. They can easily get distracted by worldly desires.
The Few: In contrast, the narrow way is trodden by a smaller group—those who genuinely seek truth and righteousness. They face challenges because they know the promise of life is worth it.
Two Destinations
Destruction: The broad way ends in spiritual death and separation from God. As Proverbs 14:12 reminds us, “There is a way that appears to be right, but in the end, it leads to death.”
The narrow path leads to fulfillment and a deeper relationship with God. John 10:10 reassures us of this promise: “I have come that they may have life, and have it to the full.”
“Few there are that find it.” That’s a tough pill to swallow. How few is “few”? With Noah and the flood out of an estimated ten million people, only eight were saved— 0.00008 percent of the population (Genesis 7).
In 1 Kings 19, God reveals to Elijah that only 7,000 people in Israel remained faithful and had not bowed to Baal, amidst a population that likely exceeded ten million. So how many is few? I have no idea. But the word suggests a fraction of all people who have ever lived.
The takeaway is clear: while we may not know how many walk the narrow path, it is our responsibility to be among the few. We are called to live authentically, reflecting Christ’s love and guiding others toward that narrow gate.
What does Cookout and Christianity have in common? Both have an endless number of decisions to make. However, when we ground ourselves in the teachings of Jesus, we can cut through the noise and distractions. The path we choose not only shapes our lives but also influences those around us.
Zechariah begins his prophecy, dating it with the reign of a Gentile king since the Davidic line of kings had ceased since Babylonian Captivity. Darius’ second year began late in 520 B.C., clueing us into the historical context. Zechariah’s lineage is repeated twice (1,7), though Berechiah is omitted from it in Ezra 5-6. Iddo is mentioned in both books. It is the message that matters. The first few verses are a preamble, a retrospective review of where Judah had been. The bulk of the chapter is devoted to two visions, speaking of where Judah’s enemies are about to go. We see at least three things communicated in Zechariah one.
A Reminder To God’s Chosen (1-6). God wants them to remember the punishment of captivity, why it happened (4) and how He felt (2). The Lord wants them to keep their fathers’ bad example ever before them and not repeat it (3-4). Their disobedience did not prosper them, but finally they acknowledged their guilt (6). God says His word, through the former prophets, penetrated their hearts and they repented. This was an example they needed to keep in their own hearts.
A Rider Among The Trees (7-17). Time passes from the initial word that came to Zechariah (over three months, vs. 7). This is the first of 8 visions God gives the prophet:
The man on the red horse (1:7-17)
The four horns and four craftsmen (1:18-21)
The surveyor (2:1-13)
The cleansing of the High Priest (3:1-10)
The golden lampstand and two olive trees (4:1-14)
The flying scroll (5:1-4)
The woman in the basket (5:5-11)
The four chariots (6:1-8)
Each of these eight visions has a central message. Within each of these visions, there are things and people that have symbolic meaning. However, they point to a big idea that God wants His people to understand. He is simply conveying the message in a way that they would less easily forget.
In the first vision, we have a man riding on a red horse with the backdrop of myrtle trees in a ravine and multicolored horses behind him. Charles Simeon believes this to be the preincarnate Christ (the Angel of the Lord) and that the “we” (“the other riders,” 11, NLT) implies angels attending to Him and doing what He wills. He also suggests that the trees and their lowly position represent the Jews in their humbled state because of captivity and the fact that they do not own the land (Horae Homileticae, 438). John Calvin agrees that this is probable, adding that the different color horses indicates the different offices or purposes for which they are sent–whether to bless, curse, or some of both (Vol. 5, 33).
In fact, it is the view that makes the most sense given the symbolism and the frequency with which we see Christ appear as the Angel throughout the Old Testament (Gen. 16:7-10; 31:11-13; 32:25-31; Ex. 3:2-4; Jud. 6:11-12; Zech. 3:1-2; etc.). Red is the color of blood, white of glory and victory, and sorrel of flames. The Lord is exacting judgment on the nations with bloodshed and burning, gaining victory over the nations. This is further explained by the Angel’s anger at the nations (15) and His compassion for His people (14,16-17). The Lord is jealous for His people and eager to restore them even as He had allowed the nations to subdue them for a while.
A Reign To Be Overtaken (18-21). While this is a second vision, the Angel continues to appear (19). Zechariah sees four horns. Universally in the Old Testament, horns represent power and authority (Dt. 33:17; Ps. 18:2; 75:10). It would appear that these horns represent four kingdoms, and given the times and the message the most logical kingdoms would be those also mentioned by Daniel in Daniel 2 and 7 (Babylon, Medo-Persia, Greece, and Rome). They scattered the Jews through military and economic policies, a diaspora that reaches to the time of Christ and the church. While God is not concerned about the Jews repatriating and repossessing Jerusalem and Israel, He will punish the heathen nations. This is represented by four craftsman. The debate is whether they are kings of these various empires through whom God worked to accomplish His purposes or spiritual leaders by whom God rescued and preserved His people. It does not matter who they are, they are tools in God’s hand to relieve and deliver His people.
So, Zechariah, from the outset, is given comforting pictures about the future of his brethren. It seems clear that the heart of this comfort is revealed in the person of Christ. Throughout this book, we will see Messianic pictures painted to point us to “that day” (cf. ch. 12-14). He was the hope they should look for! He is the hope we should embrace in our lives today, however lowly we are and feeble our efforts seem to be.
[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]
Another thing the churches teach is that the earth was created on specific days in a specific era. One day it will be destroyed because people do bad things. But when it comes to what existed before this earth (or what will exist after it), we don’t have any explicit information. No one has said anything about it.
Finally, we learned that the sacred writings were written by God’s spirit. They have two different meanings, too — one that is obvious as soon as you read it, and one that most people miss. The words that we read are a kind of transcendent mystery. They give us an idea of “divine” things. Here’s what every believer agrees on: Everything in the law is spiritual, that’s true. But the deeper meaning is only known to people who have been given special knowledge and intelligence from God’s holy spirit. The word “ασωματον” (asomaton, not having a body) doesn’t exist in our normal vocabulary. Besides, it doesn’t exist in the sacred writings either. If anyone says, “But it’s in The Doctrine of Peter,” we’ll just tell them, “No one thinks that work is inspired, and no one includes it in our collection of legitimate books.” Anyways, in The Doctrine of Peter Jesus is portrayed as saying, “I am not a non-physical daemon.” Whatever it says, we can prove that that book wasn’t even written by Peter, or anyone else guided by God for that matter. Even if The Doctrine of Peter was legitimate, though, we could prove that “ασωματον” doesn’t mean what they say it means. The way they use it, “incorporeal daemon” means something like “the kind of body that a demon has” (whatever that is). A demon-body is supposed to be totally different from our physical bodies (they say). But whoever wrote The Doctrine of Peter was clearly biased. They wanted to communicate that Jesus didn’t have the same kind of body daemons have, which they say is naturally invisible and kind of like the air around us. Their point was that Jesus had a solid, tangible body like ours. Unintelligent people say that anything beyond the material universe is “incorporeal”. They say this because the stuff outside of our material universe “can’t be touched or held or interact with the forces we understand.”
Where do dreams come from and what do they reveal about us? What did the ancients say? How does God communicate with us today? What do we do with what He communicates?
Dale Pollard
Aspects of our dreams are often a concoction of reality blended with absurdity. You might dream about the house you grew up in but surely that argument with the giant worm wasn’t real. Nobody’s heard a worm speak since probably never. From what you can recall, the argument was over a sweater that the worm was knitting and whether or not it should include sleeves. You don’t remember how the worm was knitting without arms but you remember feeling a heavy and uncomfortable tension in the room when you said, “Just knit a long tube sock and cut the end off.” What seems orderly in dream land often transforms into chaos right after our eyes open.
Plato acknowledged that dreams could be a source of prophecy or messages from the divine. It’s evident in dialogues like Crito where he touches upon the idea of dreams stemming from an otherworldly source (Crito 1.43a-44b). This was accepted as fact in the world of the Ancient Greeks, but Plato offered his own theories stating that dreams could reveal hidden desires, fears, and impulses that reside within us. He modified a once-popular myth in an attempt to explain the abstract nature of the human soul and— at least partially—what he imagined to be the nature of dreams. Plato likened the human soul to a chariot and charioteer (reason) trying his best to control the two rowdy horses (appetite and spirit). It’s always moving in our mind but the relationship of the driver and the horses is a constant battle between order and chaos. When one sleeps the thundering chariot can no longer be controlled by the driver and those irrational steeds assert themselves and our dreams are born out of the chaos (Phaderus 245c-249d).
At one point ancient man could talk with God face to face (Gen. 3.18), but this privilege is sharply contrasted in the words of a surprised Jacob when he said, “I have seen the face of God and yet I’m still alive” (Gen. 32.30). In the place of personal interaction with our Creator we were provided with something that, while effective, was not nearly as intimate— dreams. But what they lacked in intimacy, they made up for in mystery. The first words of the first recorded dream in the Bible are, “Behold you are a dead man…” (Gen. 20.3b). This was a terrifying glimpse into the future of the dreamer, King Abimelech. If he didn’t give Abraham’s wife back, he was dead.
God spoke to Abraham previously but there seems to be some distinction between a vision and a dream. The word dream occurs fifty-nine times in the Bible and fifty-two of those are found in the Old Testament. When God communicates to a character in the text the reader is either left in the dark as to how He did so or, as in the case of Abimelech, we have the method of transmission stated each time God initially responds. God came to him in a dream “at night” (Gen.20.3a).
God has always desired to communicate with us and that hasn’t changed today. Opening our Bible is what allows Him to have a word with us today, but like Abimelech, our future is determined by what we decide to do with the information received.
Do you ever wrestle with insecurity? What can be done about it? Does the Bible offer practical help to overcome it?
Neal Pollard
Did it cause the Pharisees to “do all their deeds to be noticed by men” (Mat. 23:5)? It may have tempted Jeremiah to be afraid of the faces of those who he had to confront (Jer. 1:8, KJV). It certainly led Peter, Barnabas, and the rest of the Jews in Antioch to stop eating with the Gentiles, “afraid of criticism” (Gal. 2:12-13, NLT). The word “insecure” is not in the Bible, but the idea is there.
Today, we are not immune to feelings of insecurity. While the cause may be physical appearance, financial status, social status, or the like, the effect very often is a temptation to compromise regarding what is right, conform to worldly behaviors, and cross biblical lines to have the acceptance of people. Do you remember how “many even of the rulers believed in [Jesus], but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue; for they loved the approval of men rather than the approval of God” (John 12:42-43)? Jesus warned against a mindset that sought to “receive glory from one another” instead of the glory that comes from God (John 5:44).
No one likes to be on the outside looking in. We do not want others to look down on us. The feelings of vulnerability are those which everyone knows at least from time to time. How do we fight insecurity? Consider a few biblical tips:
Never forget that you are an image bearer of God (Gen. 1:27).
Remember how highly God thinks of you (Job 7:17; Psa. 8:4).
Put your focus on serving others and thinking of them (Phil. 2:3; Mark 10:45).
Make sure that you are not exclusive or snubbing with others (Rom. 15:7).
Get your satisfaction and sense of identity most from your relationship with God (2 Cor. 6:18; Rev. 5:10).
Do not let the world define or be the measuring stick of success (1 John 2:15-17).
Understand how fleeting and fickle the praise and acceptance of man is (Heb. 11:25-26).
Remember that often the approval of man comes at the expense of God’s approval (Rom. 1:32; 2 Tim. 4:10).
For our part, we should do what we can to make others feel appreciated, valued, and loved. Such an outward focus goes a long way to a sense of fulfillment and security. But, much of our insecurity will wane and fade the more we will concentrate on self-forgetfulness and sincere service!
George Klein wrote, “One of the great ironies concerning the book of Zechariah is its relative obscurity to the modern church contrasted with its profound significance to the early church” (New American Commentary, Vol. 21b, p. 61). Let’s study together about this Messianic prophet extraordinaire.
Background And Introduction
Neal Pollard
Zechariah: The Incredible Ways Of God
BACKGROUND AND INTRODUCTION
Neal Pollard
(This is from an article originally published in The Christian Worker, 10/24)
The author of the longest book in the library of the Minor Prophets is identified in the first book of his prophecy as “the son of Berechiah, son of Iddo” (1:1). Only Zephaniah’s lineage is more exhaustively traced than Zechariah’s. His name means “God remembers,” and this takes on significance when the message of the book is considered. Studying Ezra and Nehemiah, one can deduce that Zechariah is of a priestly lineage (Ezra 5:1; 6:14; Neh. 12:4,16). Matthew 23:35 reveals that the prophet was martyred, though the Zechariah in 2 Chronicles 24:20-21 is undoubtedly a different Zechariah. Jesus is revealing a fact supported by rabbinic literature (Blank, Sheldon H. “The Death of Zechariah in Rabbinic Literature.” Hebrew Union College Annual 12–13 (1937–1938): 327–346. Print).
The consensus view of the date of Zechariah is 520-470 B.C. Zechariah, along with Haggai, are commissioned by God to stir up the people in order to finish the work of rebuilding the temple. The reflexive command in Zechariah 1:3 is key to the book, that if they return to God He will always return to them. Of the three major periods of the Minor Prophets (the Assyrian Period of the 8th-7th Century, the Babylonian Period of the 7th Century, and the Persian Period of the 6th-5th Century), Zechariah belongs to the latter. It is often called the Post-Exilic Period, following 70 years in Babylon being freed and repatriated by Cyrus the Great.
The theme of Zechariah’s writing is the need of the people to rebuild their lives through obeying His Law. He accomplishes this primarily through the use of visions, of which there are nine in the first six chapters. Following these, the prophet engages in didactic discourse (or sermons) on the matter of spiritual renewal in chapters seven and eight. The final section focuses on two major Messianic events, His coming and judgment followed by an overview of what would be in His earthly ministry (note the phrase, “that day,” found 17 times in the final three chapters)(ch. 9-14).
Haggai preaches three sermons to end this book. When the book closes, the temple is still not finished but substantial progress will have been made. The motivational prophet fuels their efforts with some powerful exhortation.
The Glory Of A Giving God (1-9). What would help renew Judah for the task of rebuilding the temple? It was the resources which God would give them. Haggai says that divine resources ought to move them to keep working. First, be encouraged (3). Nothing good comes when distracted by nostalgia. God knows they are discouraged, that this temple is not as glorious as the original (3; Ezra 3:12). But remembering how great things used to be would not lay a brick or set a stone. Second, be courageous (4-5). There’s an admonition–“take courage” (3 times) and “do not fear.” Then, there’s a promise–“I am with you” and “My Spirit is abiding in your midst.” Have we believed the lie that nobody is interested in truth? Have we accepted the idea that we must compromise truth to attract anyone? God says work, not whine or worry. Third, be ready (6-9). The future is as bright as the promises of God. Don’t be discouraged by what is or what has been. God will make good things happen. Specifically, there will be four things. He will shake creation. He will shake the nations. He will fill the temple with glory. He will bring peace there. That makes sense physically, but especially spiritually. These verses are Messianic, quoted by the writer of Hebrews and applied to Christ. God was going to shake the world in a way more dramatic than Sinai. It would happen in a little while, just a few hundred years from the time of writing. The darkness happened at Christ’s death and the shaking happened at His resurrection. Then, Pentecost would begin a spiritual upheaval unlike the world had ever known.
The Blessings Of Holiness (10-19). Haggai illustrates this with a point about defilement. You don’t accidentally catch holiness or become holy by contact with the holy. It is much easier to defile and be defiles (Lev. 6:27; Num. 19:11,22). The defilement is more likely indifference than idolatry. It is easier to discourage people from doing God’s work than motivate them to do it (14). This defilement (17) seems to be what Haggai condemned in Haggai 1:10-11. They suffered because they put their wants ahead of God’s word. God wanted them to repent and return. So, Haggai presents the cure (18-19). The people got back their zeal and had gotten back to work, so God promises to bless them again. The produce was now abundant and stored in the barn (cf. Mal. 3:10). What is true materially applies to everything!
The Unshaken Kingdom (20-23). The book of Haggai ends with tremendous hope and promise! Perhaps only Revelation ends in a more optimistic way. The kingdoms of this world will not endure (21-22), but God’s kingdom cannot be shaken (23). Zerubbabel would be God’s servant, a signet ring in God’s hand (God’s signature!). Matthew quotes this sermon and applies it to Jesus, God’s chosen (Mat. 12:18-21). Zerubbabel is also in Jesus’ genealogy (Mat. 1:12-13; Luke 3:27).
Due to Haggai’s motivational preaching, Judah is well on its way to fulfilling its purpose. It is a reminder of God’s plan which, remarkably, includes preaching (1 Cor. 1:21)! He still motivates us to do His work through the means of messages brought by mere men.
A few months ago, we were at Walmart, and they had their charcoal grills on sale. I jumped on the opportunity and immediately put it to work when we got home. Salmon, burgers, more salmon and burgers – something about a charcoal grill just makes the meat taste so good. If you’ve ever used a charcoal grill, you’ll know that there’s a good bit of prep time involved. You pile up your charcoal, soak it in lighter fluid, light it, and wait a good 20 minutes. Once the flame is gone and the coals are gray, it’s time to cook.
One evening a few weeks ago, I decided to use the grill. It was pretty cold out, but when you get the craving, you don’t care how cold it is, you light up the grill. I did everything as I normally would and started cooking once the coals were gray. Except this time, they quit cooking after only a few minutes. Turns out, in cold weather, charcoal doesn’t last as long. So, what do you do? With half-cooked salmon, you don’t want to start the process all over and wait another 20 minutes. I, of course, did the wrong thing and just sprayed a bunch of lighter fluid and burned everything to a crisp.
Little did I know, that event is a perfect illustration for what Paul says in verse 6: “For this reason, I remind you to fan into flame the gift of God, which is in you through the laying on of my hands.” Timothy’s charcoal was going out, and what happens when your faith grows cold? You lose the impact you have on others, you lose the joy of salvation. Paul says, “I want you to fan the flame.” True faith, like a roaring fire, can be felt and seen. The words used for “fan the flame” mean to rekindle, revive, to begin again.
To keep the flame alive, we need to:
1. Stay strong in our walk with God. When our time spent with God is pushed to the back burner, that is when our faith grows cold. Fellowship with God is our connection to the source of the fire.
2. Stay strong in our walk with the family of God. When time spent in fellowship is neglected, we fail to help fan each other’s flame.
3. Stay strong in worship. Worship should be intimate and personal, a reflection of our love for God.
4. Stay strong in study. It is impossible to stay on fire for God and not spend time in the word of God. Like Jeremiah, God’s word is the very fire in our bones, and if you want to keep that fire burning, study the word.
When fear threatens to ruin your faith, rekindle the flame.
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