Others on The True Israel of God

Justyn Martyr:   "Jesus Christ ... is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and the descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ."

John Calvin:  "Upon the Israel of God. This is an indirect ridicule of the vain boasting of the false apostles, who vaunted of being the descendants of Abraham according to the flesh. There are two classes who bear this name, a pretended Israel, which appears to be so in the sight of men, and the Israel of God. Circumcision was a disguise before men, but regeneration is a truth before God. In a word, he gives the appellation of the Israel of God to those whom he formerly denominated the children of Abraham by faith (Galatians 3:29), and thus includes all believers, whether Jews or Gentiles, who were united into one church."

Spiritualize? No! Grandeurize? Most Definitely!

Do New Covenant theologians, spiritualize the promises and prophecies given to Israel (as I do in my comments on Zechariah 9)?   Note this words from Mark J. Boda [1] in the NIV Application Commentary:

"LaRondelle [2] notes how Christ, rather than “spiritualizing” the kingdom, extends the boundaries of the Davidic kingdom globally in his Sermon on the Mount as he applies Psalm 37:11,29 to his followers: “Christ is definitely not spiritualizing away Israel’s territorial promise when He includes His universal Church. On the contrary, He widened the scope of the territory until it extended to the whole world.”  Not only is Zion equated with the church in the New Testament, but so also are the “sons of Zion.” 

In the New Testament the church as the body of Christ assumes the status of Israel of old and is even addressed as the “twelve tribes” (James 1: 1 ; cf. Matt. 19: 28; Luke 22: 30). The church is established from the remnant seed of Israel represented first of all in the twelve apostles and then in the community of exiles who returned to the Feast of Pentecost in Acts 2 to receive the full blessing of God. The history of the church is the progressive extension of the rule of God through the community of this Davidic ruler to the ends of the earth, which will reach its fulfillment at the return of Christ. 

Thus, Zechariah 9 is relevant to the church fundamentally as a prophecy that has been fulfilled in and through Christ and his community."

To God be the glory!


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1. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8343-8373). Zondervan. Kindle Edition.
2. Referring to H. K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation ( AUMSR 13; Berrien Springs, Mich.: Andrews Univ. Press, 1983)

See .... Your King! You Didn't Recognize Him? Let me tell you why ....

The King Enters Jerusalem

Zechariah's writing is very apocalyptic and eschatological.  That means that it is cryptic, figurative (in a sense) and points towards distant events.  But it also has a real and relative message to the Jewish exiles to continue to build the Temple.  Zechariah's point is that by believing in a real and future hope, this would excite and energize the exiles in their building program.

As noted previously, Chapter 9 informs us of the returning king to Jerusalem.  He sweeps with might and power bring judgment on all the opposing nations.  In verses 9-10, he enters Jerusalem.  The passage is familiar to Christians:

⁹ Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey. ¹⁰ I will take away the chariots from Ephraim and the warhorses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth.

"Verses 7-8 in particular form a transition to vv.9-10, which the Talmud and the Midrashim take as messianic. The treatment here likewise classifies vv.9-10 as "direct" messianic prophecy, though some prefer the "typical" category." [1]   This King comes in start contrast to other conquering kings. It is not that he is only victorious.  He is righteous.  He is just.  He comes in humility, not trusting in the weaponry of war.  

"This verse appears to assume the royal tradition of Genesis 49: 10– 11, 31 in which Judah will produce a king for Israel who will ride on a “donkey . . . colt.” 32 This use of donkey imagery for a royal procession can also be traced into the reign of David (2 Sam . 16: 2) and the coronation ceremony of Solomon (1 Kings 1: 33, 38)." [2]   His reign is peaceful and universal.  Particularly He proclaims peace to the "nations" -- the gōyim, the Gentiles, nations, non-Jews.  This is clearly none other that the Son of David, Christ the Lord. "The gospel writers quote this verse, applying it to our Lord’s earthly life, particularly to the so-called Triumphal Entry into Jerusalem (cf. Mt 21:5, Mk 11:9; Jn 12:15)." [3]

"The form in Zechariah 9:10 is identical to that found in Psalm 72: 8-11, where the extent of the king’s rule reveals global domination.” [4]   When we read and understand the New Testament we see that opposite to what we expect, the Kingdom of Jesus although present and inaugurated, is in fact realized incrementally.  Indeed when Christ did come to Jerusalem, the Divine commentary was “He came to that which was his own, but his own did not receive him.” (John 1:11, NIV).   So it was not ethnic Israel -- Israel after the flesh that received Him, but the True Israel -- the Church. To the Church, He is King.

All glory laud and honor

To Thee Redeemer King

To whom the lips of children

Made sweet hosannas ring

Thou art the King of Israel

Thou David's royal Son

Who in the Lord's name comest

The King and Blessed One [5]

Father the talk of kingdoms, reign, rule, subjection, submission, obeisance; along with the talk of war, conquest, punishment and destruction seems so politically incorrect -- almost antithetical to what we think of when we consider Christianity. But none of this offensive; it is all but delight, when the cake is iced with reality that our conquering, ruling King is Jesus.  He comes with peace and salvation.  He comes with humility and grace.  But He comes.  He comes to rule.  He comes to rule the Universe.  All the billions of galaxies and all the billions of people will bow and confess to Him that He is Lord.  We may bow today.  Jesus You are Lord.  Jesus You are my Lord.  I gladly confess You as my King.  My confession doesn't make You my King.  My confession acknowledges that I am conquered, defeated subject who enjoys happiness that is unspeakable and hope that is incomprehensible.  Thank you for the Holy Spirit who spoke peace and life into my heart, awakened me to the Savior and granted me the grace to believe in faith that You are who You say You are; and You will do what You say You will do.  Praise the King.  Hallelujah. 

_____________________________________________

1. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/V. Two Prophetic Oracles: The Great Messianic Future and the Full Realization of the Theocracy (9:1-14:21)/A. The First Oracle: The Advent and Rejection of the Messiah (9:1-11:17)/1. The advent of the messianic King (9:1-10:12)/b. The advent of Zion's King (9:9-10), Book Version: 4.0.2

2. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8213-8216). Zondervan. Kindle Edition. 

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1825). Nashville: Thomas Nelson.

4. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8235-8238). Zondervan. Kindle Edition. 

5. John Mason Neale | Melchior Teschner | Theodulph Of Orleans © Words: Public Domain 

 

Mercy in Justice

The Judgment of Nations

Our study now moves to Zechariah 9. "The last six chapters are made up of two messages probably delivered late in Zechariah’s life, and surely after the completion of the temple. These final “burdens” are filled with predictions. Some were fulfilled prior to the Messiah’s incarnation, some were fulfilled during the time of Christ’s earthly ministry, and some will only find a fulfillment in the end time when the Lord Jesus returns personally and visibly to bring about the historical manifestation of His kingdom." [1]

Zechariah 9 could well be divided as follows [2]:

              1.      The return of the king (9:1–17)
                a.      The divine warrior comes (9:1–8)
                b.      The king enters Jerusalem (9:9–11)
                c.      The king’s enemies destroyed and his people redeemed (9:12–17)

In this article we will look at vv1-8 the judgment of the nations by the warrior King.  "The oracle starts with Hadrach (9:1), an area in northern Syria that encompassed Damascus and neighboring Hamath (v. 2), after which it moves south along the coast through Tyre and Sidon (v. 2) to four of the five cities of the Philistines: Ashkelon, Gaza, Ekron (v. 5), and Ashdod (v. 6)." [2]  Here we see a character of God that is far from culturally exceptable.  God is portrayed as an avenging warrior consuming all enemies in His path.  But even in this path of divine justice and wrath there is mercy. Note:

“A mongrel people will occupy Ashdod, and I will put an end to the pride of the Philistines. I will take the blood from their mouths, the forbidden food from between their teeth. Those who are left will belong to our God and become a clan in Judah, and Ekron will be like the Jebusites.” (Zechariah 9:6–7, NIV).  "God’s removal of these idolatrous practices is not unexpected in this section on the judgment of the Philistines. But the second part of Zech. 9: 7 introduces a surprising twist, revealing that God’s purpose is not merely the cleansing of the land but also the creation of a remnant from the Philistines . . . This remnant is not granted second-class status in Judah but is honored as leaders in Judah." [3]  We are left with the question, "Why?"   Why would God show mercy to many Philistines? We are neither told why or how, but for certain God's sovereign will, although secret, is righteous.   “For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” It does not, therefore, depend on human desire or effort, but on God’s mercy . . . Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.” (Romans 9:15–18, NIV)

A second act of Divine grace is seen in verse 8: “But I will encamp at my temple to guard it against marauding forces. Never again will an oppressor overrun my people, for now I am keeping watch.” (Zechariah 9:8, NIV).  God's judgment of the nations is intended to arrive at a place of security and protection for His people -- forever.  "The supernatural and lasting protection here promised must anticipate the Second Advent of Messiah, whose coming is the subject through the rest of this message." [4]

As the previous prophecies of Zechariah anticipated the Messiah's promise to rebuild His people; and we are now made aware that concurrently He will dispose their enemies and provide everlasting protection, I am reminded of the promise of Jesus: “. . . I will build my church, and the gates of Hades will not overcome it.” (Matthew 16:18, NIV).  

 

 Father, Your terror should strike mind-blowing, body-crushing fear in us. You hate evil.  You are angry with the wicked every day.  Your holiness demands that you bring justice upon all those who fail to repent.  Yet even in the display of Your wrath, you remind us that there is mercy and protection for those of Your elect.  Apart from Your mercy, where would any of us be today.  So because of Your mercy it becomes my (our) delight to offer ourselves as living sacrifices to Your service.  This is holy and this is reasonable.  Take my life and let it be, consecrated Lord to Thee.  For the glory of my Savior, the eternal joy of Your Elect and the salvation of the lost.  Amen!

____________________________
1. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Zec 9:1). Nashville: Thomas Nelson.
2. Crossway Bibles. (2008). The ESV Study Bible (1752). Wheaton, IL: Crossway Bibles.
3. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8157-8159). Zondervan. Kindle Edition.
4. The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (1350). Nashville, TN: Word Pub.

Secondary Doctrines That Should Be Primary in Marriage

This week my daughter re-posted a great piece by Matt and Lauren Chandler on what Christian couples should doctrinally agree on before marriage. [1]   I mentioned in my Facebook update that " I would be more desirous of agreement even on a lot of secondary doctrines -- not all, but a lot!" That got me thinking. What "secondary doctrines" would I recommend that Christian couples agree on? Here's some reflection on that:

First of all, what do we mean by primary doctrines? They would fall into the class that essentially would say, "You don't believe this, you cannot be a Christian?" Dr. John MacArthur has a good article on that HERE. I would include, as MacArthur does, that all this includes a right understanding of the Gospel. Many evangelical Christians have an impoverished, human-centered view of the Gospel.  

This is not a mute point. When Christians fail to answer correctly questions like: 

A. How did the Old Testament saints get saved; 
B., What is essence of Law and Grace; or, 
C., Are indicatives important distinctions from imperatives; etc., 

then these indicate a poor or false understanding of the Gospel.  

So what, you ask? Well Gospel-centered marriages are the product of the true Gospel. This means that our spouses don't need to earn our love, acceptance or appreciation. This means that our love is unconditional, and our service to him or her is the product of my love, not the reward. Gospel-centered marriages don't say things like, "I did this yesterday. Today it's your turn." Gospel-centered marriages don't operate on the basis of punishment and reward. Gospel-centered marriages are epitomized by grace, forgiveness, humility and unconditional acceptance. Gospel-centered marriage partners say, "I am more unworthy and unlovely than anyone knows, but I'm am valued and loved more than anyone can imagine."  

That's why an humanistic, Arminian, gospel -- that is no Gospel, will erode, if not destroy a marriage.

Now to secondary doctrines. Here's my top three:

#1. Couples should agree on millennial issues like Covenantalism, Dispensationalism, New Covenantalism, etc. Why? Not so you can be raptured at the same time, secretly or publicly. No! People who embrace these different perspectives read the Bible differently. If marriage partners read the Bible differently it will affect everything!

#2. In addition and because of #1, couples should agree on the role and the ordinances (sacraments) of the Church. Obviously things like Church membership, service, baptism, etc. are important to couples and to the children that God may give them. Speaking of baptism, that is not an incidental doctrine. Presbyterians, Mennonites etc. have a distinctly different view of what baptism is. The issue is not form. It is substance. For example, when you were baptized did it simply include you in a mixed community of people; did it wash you from your sins; or were you really rendered dead to sin and alive to God in newness of life?

#3. The gifts of the Spirit and the conversation about continuation and cessation of gifts is important for couples to agree on. Again, these issues are not unimportant. Yes, one partner may be fine with the other praying in tongues. That's not the point. The point is how do you make decisions. Will your spouse come to you one day and tell you, "God told me to ..... ?" Are you going to be OK with mystical, supernatural impressions? If not, why not? How are you going to handle this? You need to agree on the role of the Spirit, the Word and wisdom in decision-making.

We can live in some disagreement on secondary doctrines with other Christians. They are not particularly areas of salvation or dis-fellowship. Fellowship and intimacy are not the same. Intimacy requires that these areas of Christian life and doctrine are determined beforehand.  

Perhaps there's more. Comment if you think of others! Thanks for hearing me out ...






_______________________________________
1. (https://twitter.com/MattChandler74/status/537276279565742081).

Festive Feasting in Community is Impossible Apart from Faithfulness to God.

In Zechariah 8, I have divided the oracles into two halves: A message of restoration (1-17); and a message of rejoicing (18-23).  I have laid out the intent of the chapter in previous Blogs.  Today in verses 18-23 we note the message of hope and joy:

“The word of the Lord Almighty came to me. This is what the Lord Almighty says: “The fasts of the fourth, fifth, seventh and tenth months will become joyful and glad occasions and happy festivals for Judah. Therefore love truth and peace.” This is what the Lord Almighty says: “Many peoples and the inhabitants of many cities will yet come, and the inhabitants of one city will go to another and say, ‘Let us go at once to entreat the Lord and seek the Lord Almighty. I myself am going.’ And many peoples and powerful nations will come to Jerusalem to seek the Lord Almighty and to entreat him.” This is what the Lord Almighty says: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.’ ”” (Zechariah 8:18–23, NIV).

This response of the LORD of hosts is in response to the question posed in Chapter 7:2-3.  These fasts had never been directed by the Lord.  He was not pleased by any of them.  But God promises to turn these fasts into joy and happiness. "They are to discontinue these empty expressions of false piety and to replace them with demonstrations of the true joy that springs from a right relationship to God." [1]   "Therefore love truth and peace," God says.  God always loves moral behavior instead of empty and useless ritual. 

"The manifestation of the kingdom will be attended by such a fullness of salvation that Judah will forget to commemorate the former mournful events and will only have occasion to rejoice in the benefits of grace bestowed by God" (Unger, Zechariah, p. 148)." [2]

This joy and blessing will not be contained in Judah but extend around the world to even the Gentiles. Many nations will come and embrace this joy. “This is what the Lord Almighty says: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.’ ”” (Zechariah 8:23, NIV)

"Ten men represents a complete group from the nations of every tongue who recognize that God is with his people and therefore who come to Jerusalem to seek the Lord." [3]  "The universalism with which the first part of the book ends is therefore not one of expediency, brought about by dialogue or conference. It is the work of God, initiated by him and mediated through his people."  [2]

"This reminds us of God’s priorities for the new Jerusalem, the church. The community blessed with God’s presence is the one that takes seriously their covenant obligations to one another and the culture in which they dwell. The blessing of the nations typified by feasting is not possible if we do not “love truth and peace” (Zech. 8: 19)." [4]

Father, we are so bent on being together.  We exalt the notion of being together.  It's not a bad idea, in fact, I think You have placed that in us.  From united nations to united churches we somehow believe that togetherness -- unity -- is great no matter what the cost.  We are so deceived.  We are like Israel engaging in self-imposed fasts that accomplish nothing.  But I see in this text that when God's people are faithful to Him -- in word and deed, there is great joy.  And great joy attracts people, not because of the idealism of unification, but because within joy, You exist.  May our gatherings be greatly desired because people from all walks of life will say, "God is in this place."  Even today, Father, in my life, may I reflect a winsome holiness that reflects to others, that I have been with Jesus.  For it is in His Name that I pray.

___________________________________

1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1821). Nashville: Thomas Nelson.  

2. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/IV. The Problem of Fasting and the Promise of the Future (7:1-8:23)/E. Kingdom Joy and Jewish Favor (8:18-23), Book Version: 4.0.2

3. Crossway Bibles. (2008). The ESV Study Bible (1761). Wheaton, IL: Crossway Bibles.

4. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 7920-7923). Zondervan. Kindle Edition. 

I Have Great Plans For You!

The Coming Peace and Prosperity of Zion- Part 2.

As we noted in the previous Blog, Zechariah 8 can be divided into two messages: A message of restoration (1-17); and a message of rejoicing (18-23).  There is a recurring theme in this chapter that is hard to miss.  Twelve times God reveals His Name: LORD Sabaoth, The Lord of Heaven's Armies. Within the first section (vv1-17) we see the following messages by the LORD: Verses 1-8:  God asserts His jealousy for His people and provides a message of salvation. He then directly addresses the people His saving grace and encourages them.

The jealousy for the people is God's opening passion: “The word of the Lord Almighty came to me. This is what the Lord Almighty says: “I am very jealous for Zion; I am burning with jealousy for her.”” (Zechariah 8:1–2, NIV). God is not mildly passionate for His people.  His love is inflamed in righteous Divine passion.   "The Lord’s future dwelling in Zion is so certain that He speaks of it as though it were an accomplished fact." [1] His purpose is to encourage the people to continue to rebuild, for He promises a glorious future: “Just as you, Judah and Israel, have been a curse among the nations, so I will save you, and you will be a blessing. Do not be afraid, but let your hands be strong.”” (Zechariah 8:13, NIV).  And He desires a return to holy and righteous living. “These are the things you are to do: Speak the truth to each other, and render true and sound judgment in your courts; do not plot evil against each other, and do not love to swear falsely. I hate all this,” declares the Lord.” (Zechariah 8:16–17, NIV)

  

This Day when God will again dwell with His people is a future eschatological day when "old and young, male and female are depicted enjoying their natural habitat. Such an idyllic picture of opposite extremes implies peace and plenty for all ages and both sexes, with images of healthful play and relaxed rest." [2]   This is speaking of a condition that is couched in covenantal terms: “This is what the Lord Almighty says: “I will save my people from the countries of the east and the west. I will bring them back to live in Jerusalem; they will be my people, and I will be faithful and righteous to them as their God.”” (Zechariah 8:7–8, NIV).

This time when God returns and dwells with His people will be a time of great prosperity. ““The seed will grow well, the vine will yield its fruit, the ground will produce its crops, and the heavens will drop their dew. I will give all these things as an inheritance to the remnant of this people. Just as you, Judah and Israel, have been a curse among the nations, so I will save you, and you will be a blessing. Do not be afraid, but let your hands be strong.”” (Zechariah 8:12–13, NIV).  

 

"The Lord’s commitment to bless them should have a twofold impact: it should free them from fear and motivate them to lives of new obedience toward one another in truth, justice, and grace." [3]

When will all this take place? "Although it may be possible to regard these historical references as stages in the progressive fulfillment of the passage, they certainly do not completely fulfill the scope of this grand prophecy as a whole. The final stage awaits the second advent of the Messiah." [4] "One should interpret the images in these passages as symbolic of the prosperity of God’s community in the era established by Jesus that culminates in his second coming." [5]  The scholarly commentary on these verses is well established.  We should view these promises relating to a time when Christ comes back and establishes His kingdom. "There has never been a day when the Jews were regathered from the whole earth and restored in righteousness and truth. Either Zechariah was mistaken, an untenable proposition, or else these blessings are yet future and revolve around the reign of the Messiah in His earthly kingdom at the conclusion of the age." [6]

But we also know Christ's Kingdom has come in a sense.  We know He has inaugurated His Kingdom presence.  And the increase of His government shall continue to the final fulfillment.  This is an encouragement for Christian readers, for it is true we have the down payment, the deposit of things to come.  The things to come a couched in language of an idyllic world where righteousness and justice abound -- and God is in the midst.  

So the message for Israel and for us is summed up well by Matthew Henry: "Leave it to God, to perform for you what he has promised, in his own way and time, but upon condition that you make conscience of your duty." [7] “This is what the Lord Almighty says: “Just as I had determined to bring disaster on you and showed no pity when your ancestors angered me,” says the Lord Almighty, “so now I have determined to do good again to Jerusalem and Judah. Do not be afraid.” (Zechariah 8:14–15, NIV).

Father the arresting and incredulous message that You give to us Your people, through the prophet is that You have great plans for Your People, the Church.  You could wish us harm.  You have every right to do that.  We are unfaithful and often unrepentant.  Yet You do not.  Your love burns with the heat of a jealous husband for his bride.  And the forecast is amazing.  Because You are LORD Sabaoth, You can accomplish what You say You will do.  Thank you Lord.   Grant the grace of no fear and unbounded zeal for You today, Father.  In the name of Your Son and my Savior, Amen!

___________________________________

1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1818). Nashville: Thomas Nelson.

2. Crossway Bibles. (2008). The ESV Study Bible (1760). Wheaton, IL: Crossway Bibles.

3. Crossway Bibles. (2008). The ESV Study Bible (1760–1761). Wheaton, IL: Crossway Bibles.

4. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/IV. The Problem of Fasting and the Promise of the Future (7:1-8:23)/D. The Restoration of Israel to God's Favor (8:1-17), Book Version: 4.0.2

5. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 7582-7584). Zondervan. Kindle Edition. 

6. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Zec 8:4). Nashville: Thomas Nelson.

7. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: Complete and unabridged in one volume (1582). Peabody: Hendrickson.

 

Thus Says The LORD of Hosts

The Coming Peace and Prosperity of Zion- Part 1.

Zechariah 8 can be divided into two messages: A message of restoration (1-17); and a message of rejoicing (18-23).  There is a recurring theme in this chapter that is hard to miss.  Twelve times God reveals His Name:

1. ² “Thus says the Lord of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great wrath. 
2. 3Thus says the Lord: I have returned to Zion and will dwell in the midst of Jerusalem, and Jerusalem shall be called the faithful city, and the mountain of the Lord of hosts, the holy mountain. 
3. ⁴ Thus says the Lord of hosts: Old men and old women shall again sit in the streets of Jerusalem, each with staff in hand because of great age. ⁵ And the streets of the city shall be full of boys and girls playing in its streets. 
4. ⁶ Thus says the Lord of hosts: If it is marvelous in the sight of the remnant of this people in those days, should it also be marvelous in my sight, declares the Lord of hosts? 
5. ⁷ Thus says the Lord of hosts: Behold, I will save my people from the east country and from the west country, ⁸ and I will bring them to dwell in the midst of Jerusalem. And they shall be my people, and I will be their God, in faithfulness and in righteousness.” 
6. ⁹ Thus says the Lord of hosts: “Let your hands be strong, you who in these days have been hearing these words from the mouth of the prophets who were present on the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. ¹⁰ For before those days there was no wage for man or any wage for beast, neither was there any safety from the foe for him who went out or came in, for I set every man against his neighbor. 
7. ¹¹ But now I will not deal with the remnant of this people as in the former days, declares the Lord of hosts. ¹² For there shall be a sowing of peace. The vine shall give its fruit, and the ground shall give its produce, and the heavens shall give their dew. And I will cause the remnant of this people to possess all these things. ¹³ And as you have been a byword of cursing among the nations, O house of Judah and house of Israel, so will I save you, and you shall be a blessing. Fear not, but let your hands be strong.” 
8. ¹⁴ For thus says the Lord of hosts: “As I purposed to bring disaster to you when your fathers provoked me to wrath, and I did not relent, says the Lord of hosts, ¹⁵ so again have I purposed in these days to bring good to Jerusalem and to the house of Judah; fear not. 
9. ¹⁶ These are the things that you shall do: Speak the truth to one another; render in your gates judgments that are true and make for peace; ¹⁷ do not devise evil in your hearts against one another, and love no false oath, for all these things I hate, declares the Lord.” ¹⁸ And the word of the Lord of hosts came to me, saying, 
10. ¹⁹ “Thus says the Lord of hosts: The fast of the fourth month and the fast of the fifth and the fast of the seventh and the fast of the tenth shall be to the house of Judah seasons of joy and gladness and cheerful feasts. Therefore love truth and peace. 
11. ²⁰ “Thus says the Lord of hosts: Peoples shall yet come, even the inhabitants of many cities. ²¹ The inhabitants of one city shall go to another, saying, ‘Let us go at once to entreat the favor of the Lord and to seek the Lord of hosts; I myself am going.’ ²² Many peoples and strong nations shall come to seek the Lord of hosts in Jerusalem and to entreat the favor of the Lord. 
12. ²³ Thus says the Lord of hosts: In those days ten men from the nations of every tongue shall take hold of the robe of a Jew, saying, ‘Let us go with you, for we have heard that God is with you.’ ”

God comes to us through this passage as Jehovah Sabaoth -- the LORD of Hosts. The word "se-ba-ot" comes from the Hebrew word meaning armies.  Jehovah is the self-existent God who redeems.  It is He who leads the victorious armies of Heaven. He is the God of the armies of Heaven.  

We first see this name for God appear in Biblical revelation in 1 Samuel 4. “So the people sent men to Shiloh, and they brought back the ark of the covenant of the Lord Almighty, who is enthroned between the cherubim. And Eli’s two sons, Hophni and Phinehas, were there with the ark of the covenant of God.” (1 Samuel 4:4, NIV).  In this story, idolatrous Israel rightly assumed, but wrongly presumed upon God.  Because the LORD of hosts was enthroned between the cherubim they assumed that the God of heaven's armies would bring defeat.  They assumed right, but presumed on God in this case. More familiar to us is the battle between David and Goliath.  In 1 Samuel 17:45 David evokes the name of Jehovah Sabaoth as his power -- the universal king of all heaven and earth, the head of all heaven's armies. 

In the 2nd stanza of Luther's great hymn: A Mighty Fortress is Our God [1], he pens these words:

Did we in our own strength confide

Our striving would be losing

Were not the right man on our side

The man of God's own choosing

Dost ask who that may be

Christ Jesus it is He

Lord Sabaoth His name

From age to age the same

And He must win the battle

"The King of glory, who commands the armies of heaven and who will eventually defeat all His enemies in this world, is none other than Jesus Christ. He is the LORD of hosts (Revelation 19:11–20)." [2]  The Biblical record is unified on this point: God is the LORD of hosts and He wins the battle.  He is sovereign and mighty in all things.  He commands all the forces.  He triumphs over all battles.  He never loses.  "He must win the battle."  How important is it, before we hear the words of the LORD to understand who is speaking to us in this passage.  This is Heaven's Conquering King, the command of all the holy armies who addresses us.  The One that cannot be defeated.

Father, how amazing it to me this morning that my Heavenly Father, is the Commander-in-Chief of all the omnipotent armies of heaven.  I get to call You, Father.  As King of kings You stand in glorious array above all the forces of the world that ever were and will ever come.  You stand victorious. Oh with Luther we exclaim: Our striving would be losing lest the right Man was on our side.  Praise You, Lord Jesus. Because of LORD Sabaoth, we also exclaim with the Apostle Paul, "“No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” (Romans 8:37–39, NIV).  We fight to win because we have won.  We strive and labour for the Gospel because the Gospel has succeeded.  We win against forces that already defeated.  Today I pray that the LORD of all heaven's armies would lead His Church in that aroma of victory and that we would claim what He has already has owned. For the glory of Christ.  Amen!

 

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1.  Frederick Henry Hedge | Martin Luther | Tommy Walker © Words: Public Domain 

Music: 1997 Universal Music - Brentwood Benson Songs (Admin. by Brentwood-Benson Music Publishing, Inc.)

2. Read more:http://www.gotquestions.org/Lord-of-hosts.html#ixzz3JzwZL0fx

Learn From the Mistakes of Others

"Two years have passed between chapters six and seven. Two more years will yet be required to complete the rebuilding of the Temple (cf. Ezr 6:15). The people have been working hard (cf. Hag 1:14). Many exiles had returned from Babylon and had settled in Jerusalem and the other cities of Israel (cf. Ezr 2). The scars of the Babylonian invasion are slowly being erased, but the nation is still in an interim state. During the Babylonian captivity the exiles had instituted a fast day in commemoration of the destruction of Jerusalem. Now that Jerusalem is being restored, the question arises concerning the need or validity of continuing to keep the fast. A delegation is sent to Jerusalem to inquire of the Lord; and in response, God sends four messages through His prophet to the nation." [1]  You can read the account in Zechariah 7.

The question is pretty clear: “Should I weep and abstain in the fifth month, as I have done for so many years?”” (Zechariah 7:3, ESV). "Zechariah’s answer is given to the whole question of these fasts, and it is directed to the whole nation, not just to the men in v. 2. God is not concerned about fasting per se. He desires obedience to His word (v. 7)." [2]  "Zechariah asks whether these liturgies were done for God— that is, as an act of true repentance to help build a relationship with God— or merely to free themselves from the circumstances of discipline." [3]  "The test of true repentance is a life of obedience to God, specifically, true judgments that show kindness and mercy (v. 9) to the widow and fatherless, the sojourner and the poor (v. 10)." [4]  But how did Israel respond in the past to these messages?  Why did God scatter them?

“But they refused to pay attention and turned a stubborn shoulder and stopped their ears that they might not hear. They made their hearts diamond-hard lest they should hear the law and the words that the Lord of hosts had sent by his Spirit through the former prophets. Therefore great anger came from the Lord of hosts. “As I called, and they would not hear, so they called, and I would not hear,” says the Lord of hosts, “and I scattered them with a whirlwind among all the nations that they had not known. Thus the land they left was desolate, so that no one went to and fro, and the pleasant land was made desolate.”” (Zechariah 7:11–14, ESV)  

"In summary, in this section Zechariah offers not only the message of the earlier prophets but also a history lesson in the consequences of ignoring or rejecting God’s message." [5]  "The lesson to the Jews of the restoration period is clear: Do not be like your unrepentant, unfaithful, disobedient, covenant-breaking forefathers, or you will suffer a similar fate. One indispensable ingredient in true spirituality is a dogged attentiveness to familiar truths, but they did not "pay attention." [6]  "As Zechariah’s generation needed to be reminded of the example of an earlier generation of God’s people, so we must remember these examples and learn from their error." [7]

What sad words: ““As I called, and they would not hear, so they called, and I would not hear,” says the Lord of hosts,” (Zechariah 7:13, ESV).

Father, we somehow think that You are pleased with things “... promoting self-made religion and asceticism and severity to the body ...” (Colossians 2:23, ESV); but it is obedience that You desire. “For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.” (Psalm 51:16–17, ESV). The exiles wondered if the dispersion was over.  Could they stop all the fasting?  Your answer was "yes" and "no".  Yes they could stop the fasting and start obeying. And no, they hadn't learned the lessons of their forefathers very well.  Father, you give us so much history so we can learn and change.  Open our broken and contrite hearts by Your Spirit and bring a life-transforming reflection.  May we not repeat the mistakes of yesterday.  May tomorrow bring fresh perseverance in holiness.  For Your Name sake.  

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1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1816). Nashville: Thomas Nelson.

2. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Zec 7:3). Nashville: Thomas Nelson.

3. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 7015-7017). Zondervan. Kindle Edition. 

4. Crossway Bibles. (2008). The ESV Study Bible (1759). Wheaton, IL: Crossway Bibles.

5. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 7117-7118). Zondervan. Kindle Edition. 

6. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/IV. The Problem of Fasting and the Promise of the Future (7:1-8:23)/C. The Command to Repent (7:8-14), Book Version: 4.0.2

7. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 7210-7211). Zondervan. Kindle Edition. 

BeHold The Man! BeHold Your King!

Zechariah symbolically places a royal crown on Joshua, the High Priest's head.  This event is found in Zechariah 6:9-15.  The points to the promise of a coming king who will flourish and branch out and build the temple of the LORD.  The details are commented on in this Blog.  But in this article we want to examine further this notion of the Branch.  In Zechariah 6:12 (NIV), we read:

¹² Tell him this is what the Lord Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord.

These words spoken to Joshua cause our eyes to look away beyond him, to a coming "Man" whose name is "The Branch".  It is He who will build the Temple.  

1. The Branch appears as Joshua's antitype. (v12).  So immediately we are looking beyond Joshua and beyond this time frame.
2. He will have a humble and lowly beginning but "branch out" with great significance. (cf: Micah 5:2).
3. He will build the final Temple.  “Jesus answered them, “Destroy this temple, and I will raise it again in three days.” They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” But the temple he had spoken of was his body.” (John 2:19–21, NIV).  (cf: Matthew 16:18)
4. He will come in majesty & glory. “and he will be clothed with majesty.” (Zechariah 6:13, NIV).  “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” (John 1:14, NIV).
5. He will be king. “It is he who ... will sit and rule on his throne. And he will be a priest on his throne.” (Zechariah 6:13, NIV). "At the present He sits at the right hand of the Father’s throne (cf. Ps 110:1; Heb 1:3; 8:1; 10:12; 12:2; Rev 3:21), but then He will be installed by the Father upon His own throne; and He will be a King-Priest forever, in keeping with the promise made earlier to David (cf. 2 Sam 7:8–16)." [1]
6. He will combine two offices: priest and king. “And there will be harmony between the two.’” (Zechariah 6:13, NIV)  "Except for Melchizedek (cf. Gen 14:18), the concept of a King-Priest was unknown in Israel and the Old Testament." [1]
7. The Branch will unite both Jew and Gentile. “Those who are far away will come and help to build the temple of the Lord” (Zechariah 6:15, NIV). In Romans 15:12, Paul connects Jesus descending from Jesse to the hope of the Gentiles: "And again, Isaiah [11:10] says: 'There shall be a root of Jesse; and He who shall rise to reign over the Gentiles, in Him the Gentiles shall hope.'"
8. It is the obedient who will share in the blessings of the Branch's priestly reign. “This will happen if you diligently obey the Lord your God.”” (Zechariah 6:15, NIV).
9. The Branch is human. ““ ‘In those days and at that time I will make a righteous Branch sprout from David’s line; he will do what is just and right in the land.” (Jeremiah 33:15, NIV). “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.” (Isaiah 11:1, NIV) 

A form of Christian thought and theory known as "premillenialism" considers the kingdom of this Branch, the Priest-King futuristically. The Bible disputes that.  The New Testament passages quoted above show its fulfillment -- its fulfillment in Jesus Christ.  Paul referencing Isaiah 10 in Romans 15 shows that he believed it was fulfilled in Christ.  The peace described in Isaiah 11:6ff is shown complete in Ephesians 2:14-16.  The Gospel that went to the Gentiles is also seen as evidence of fulfillment in Acts 15:15-17.  The Branch, the Priest-King sits today on the Throne of David and is building His Temple and all nations are coming to bow before Him.

• Psalm 2:7–8 (NIV), ⁷ I will proclaim the Lord’s decree: He said to me, “You are my son; today I have become your father. ⁸ Ask me, and I will make the nations your inheritance, the ends of the earth your possession.  
• Psalm 110:1–2 (NIV) ¹ The Lord says to my lord: “Sit at my right hand until I make your enemies a footstool for your feet.” ² The Lord will extend your mighty scepter from Zion, saying, “Rule in the midst of your enemies!”
• Revelation 3:21 (NIV) ²¹ To the one who is victorious, I will give the right to sit with me on my throne, just as I was victorious and sat down with my Father on his throne.

Father, Your Son and my Savior, Redeemer is at Your right hand.  He reigns today.  His kingdom is inaugurated.  His rule is sure.  He is building His Church and nothing can stop Him.  He brings intercession and  peace to all who love and obey Him.  Thank You for such grace.  I thank You that Jesus reigns in glory and power-- even in the midst of His enemies.  You set before us a table of grace and mercy -- even in the midst of His enemies.  You are indescribable in Your beauty and incomprehensible in your mercy.   How great is our God.  Rule today in my life.  Bring peace and harmony to my relationships.  And Lord I ask for this not for my own selfish pleasure, but that others might see You, in me.   Amen. 

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1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1814–1815). Nashville: Thomas Nelson.

The Branch. The Priest. The King. The Temple.

The Crown and the Temple- Part 1

This event serves as a climax to the Eight Visions.  It is found in Zechariah 6:9-15.  God tells Zechariah to have three men who have just come back from Babylon (Heldai, Tobijah, and Jedaiah)to make a crown of silver and gold and put it on the head of Joshua the high priest.

"Joshua is to be crowned as a symbol of the reality to come, the Branch, a reference to Jeremiah 33:15. Zechariah reiterates Jeremiah’s promise of a coming king who will flourish and branch out and build the temple of the LORD and will bear royal honor, reflecting the authority and legitimacy of the king’s rule." [1]   "... Joshua, who was never a priest-king, was a type of the messianic Branch ... the Branch would be a priest on his throne." [2]    “It is he who will build the temple of the Lord, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.’” (Zechariah 6:13, NIV).

The Zechariah is told that a group "those who are far away" will come and help build the Temple. Who are they?  Some think this is about returning Jews, but most would see that God is speaking about the Gentiles, "a common expression used for Gentiles who were viewed as being far off from God." [3] "Zechariah’s oracle addresses the immediate situation of the exiles while also looking ahead to Yahweh’s ultimate eschatological fulfillment through the Messiah and the inauguration of His earthly kingdom." [4]

This will happen if you diligently obey the Lord your God.”” (Zechariah 6:15b, NIV).  This is not to suggest that the coming inauguration of the Priest/King is conditional.  It is conditional upon obedience of individuals if they want to share in the blessings of the new Temple. It will not commence until people obey. " In the new covenant (Jer 31:33-34; Ezek 36:26-27), God personally guarantees that the people will ultimately obey; his Spirit will enable them to do so." [5]

In Acts 15, the Church debated the inclusion of the Gentiles within the People of God. The Apostle James stood and spoke: “The words of the prophets are in agreement with this, as it is written: “ ‘After this I will return and rebuild David’s fallen tent. Its ruins I will rebuild, and I will restore it, that the rest of mankind may seek the Lord, even all the Gentiles who bear my name, says the Lord, who does these things’—” (Acts 15:15–17, NIV)

Clearly Joshua the high priest is a type of Christ.  The ultimate Temple in view is the Church that will be made up of Jews and Gentiles -- all in one Body.  The Branch, the Priest/King is a significant designation to Christ which I will discuss in the next Blog.

"The early church was well aware of its role in extending the reign of God. They saw themselves as God’s temple (1 Cor. 3: 16– 17; Eph. 2: 22), bringing God’s rule into everyday life. As they met opposition, they equated it with opposition against the reign of God and his Messiah described in Psalm 2 (Acts 4: 23– 31)." [6]  It is as we participate in the Biblical vision and mandate of Christ's Church that His reign is manifest.

Father, Your Son is my Priest and my King, united in rule and intercession. Father Jesus is building His Temple, and as I participate in the preaching and the life of the Gospel, the Kingdom of God, now inaugurated day-by-day finds it's fulfillment in the hearts of men and women. Grant faithfulness today to Your call.  I bow before the Branch, the Priest-King, who reigns and rules.  Your Church is being built.  Your Church is being established.  Your Name is being honored.  May it be so in my life today.  Amen.

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1. Crossway Bibles. (2008). The ESV Study Bible (1758–1759). Wheaton, IL: Crossway Bibles.

2. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/III. The Symbolic Crowning of Joshua the High Priest (6:9-15), Book Version: 4.0.2.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1815). Nashville: Thomas Nelson.

4. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Zec 6:15). Bellingham, WA: Logos Bible Software.

5. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/III. The Symbolic Crowning of Joshua the High Priest (6:9-15), Book Version: 4.0.2

6. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 6793-6797). Zondervan. Kindle Edition. 

Conquest Complete! Victory Verified!

A Vision of Four Chariots

"The eighth and final vision illustrates the universal reign of Yahweh. This vision parallels the opening vision (1:7–17); both visions feature the number four, horses of various colors, a valley—all with an emphasis on the entire earth. The two visions function as an inclusio, bracketing the sequence of visions in chaps. 1–6." [1]  This eighth vision is found in Zechariah 6:1-8.  

So the prophet sees four chariots emerge from two bronze mountains. They were drawn by strong horses, red, white, black and dappled.These chariots had been before the Lord and now they were going out to the four strong winds. The black and white horses go north.  The dappled horse goes south. (The red horse isn't mentioned.)   Their mission was to patrol the earth.  And then we read: “Then he called to me, “Look, those going toward the north country have given my Spirit rest in the land of the north.”” (Zechariah 6:8, NIV).

"The chariots seem to represent angelic spirits (cf. v.5), while the variegated horses evidently signify divine judgments on the earth (cf. v.8) . . . comparing Revelation 6:1-8, suggests that the red horses symbolize war and bloodshed; the black horses, famine and death; the white horses, victory and triumph; and the dappled horses, death by plagues and other judgments." [2] They range universally to patrol the earth.  "The mountains probably symbolize the gate to heaven, though some suggest that the bronze reflects the bronze pillars of the temple (1 Kin. 7:13–22) . . . Here the chariots are God’s emissaries of judgment who emerge from between the bronze mountains . . . The north is here representative of Israel’s enemies because the geography of Palestine demanded that anyone attacking from the east, including the Persians, had to come by way of the north." [3]

What does it mean that the Spirit (spirit) is at rest?   "A clue is offered by another passage that speaks of the four winds: Jeremiah 49: 36– 37. There too God uses the four winds to enact judgment. In 49: 37, this mission is linked to “my fierce anger.” It is interesting that ruaḥ can be used to signify anger (Judg. 8: 3; Prov. 16: 32; 29: 11) . . . Thus the wind of God as an expression of his wrath has been spent against the land of the north, the Babylonians." [4]

This all speaks to a final outcome that God's enemies are defeated and his wrath is expended.  And there is peace. God has brought all things under His feet.  The defeat of God's enemies means that Christ can rule universally in a consummated Kingdom.

Summary

The first five visions bring comfort to Israel's prophet (Zechariah), priest (Joshua) and king (Zerubbabel). The last three reveal God's plan to deal with personal sin, idolatry and His enemies. The eight visions takes us from the Babylonian captivity to the New Heaven and New Earth. 

Father, the end of the story has been written.  Today we live in the days of the riding horses.  The Cross has nailed sin once and for all.  Christ has come as the exact image of God, in whom we worship. You rule in the midst of Your enemies.  Grace abounds. Victory is assured.  Jesus lives and reigns.  Hope is secure. You win!  Praise God.  One day the trumpet will sound for His coming, One day the skies with His glory will shine; Wonderful day, my beloved ones bringing;   Glorious Savior, this Jesus is mine! Amen!

 

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1. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Zec 6:1–8). Bellingham, WA: Logos Bible Software.
2. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/II. A Series of Eight Night Visions (1:7-6:8)/H. The Eighth Vision: The Four Chariots (6:1-8), Book Version: 4.0.2
3. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Zec 6:1–8). Nashville: T. Nelson.
4. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 6283-6298). Zondervan. Kindle Edition.