Peace, Prosperity and Plenty!

The People Return to the Kingdom

Zechariah 9 has furnished us with hope of the returning king to Jerusalem. He sweeps with might and power bring judgment on all the opposing nations. We have discussed this in two previous Blogs: HERE and HERE. The final exposition of the chapter is in verses 11-17.  With verse 11 (“As for you, because of the blood of my covenant with you, I will free your prisoners from the waterless pit.” (Zechariah 9:11, NIV), the Lord signals a new section.  With the security of Israel within and without and having established a reign, it is not time for the return of the people.

God promises to set the captives free and restore them upon the basis of “...the blood of my covenant with you . . .” (Zechariah 9:11, NIV). Some think that this is the Covenant that God made with Moses. "The "blood of my covenant with you" probably has in view the Mosaic covenant (Exod 24:3-8)." [1]  Also see Note 2. Others appeal to the Abrahamic Covenant ("The nation Israel is addressed and promised by the blood of thy covenant (i.e., the Abrahamic covenant which was an unconditional covenant which was ratified by blood sacrifice, hence, the most binding of covenants—cf. Gen 15:9–18) that thy prisoners (i.e., Israelites still remaining in Babylon) will be sent forth … out of the pit wherein is no water." [3]).  In either case, God is bringing His people back, not based upon merit, but by the grace within the promise, sealed with blood, granting them a full and complete restoration.

The assured victory is stated in a "bold metaphor" as God compares Himself to a warrior using Judah and Ephraim as His weapons. [1]  "Protected by God, the people gain victory, not with the sophisticated weapons that have been removed from the kingdom (Zech. 9: 10) but with the lowly sling, an allusion to David’s victory over Goliath (1 Sam. 17: 40, 50). The latter half of Zech. 9: 15 describes the victory in battle through images drawn from drinking and sacrifice." [4]

With the victory comes great blessing: prosperity, peace, and fullness of provisions. "Partial fulfillment of this prediction came as the Maccabees successfully won their independence from Greece in the days of Antiochus Epiphanes (175–163 B.C.). But again, the fullest meaning of the passage looks forward to the messianic reign (Rev. 20:1–6)." [5]  "God’s people rest secure as sheep under His care (13:7; Ezek. 34:11–24; 37:24), and will become glorious as a result of God’s presence (2 Cor. 3:18). [6]

In the midst of this highly graphic and hopeful passage we observe that “The Lord their God will save his people on that day as a shepherd saves his flock. They will sparkle in his land like jewels in a crown.” (Zechariah 9:16, NIV).

The Gospel writers clearly saw the fulfillment of Zechariah 9 commencing and continuing through the arrival of Jesus in Jerusalem.  Through the suffering Servant, He was installed as the reigning King over His people -- not just believing Jews, but from all nations. The New Testament is not vague about this Divinely Royal King who vanquishes His foes and is the faithful Davidic son who unites and secures His people under His gracious reign.

“But now in Christ Jesus you who once were far away have been brought near by the blood of Christ. For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility.” (Ephesians 2:13–16, NIV)

Father in this day of terror, traumas, torture, we look forward to the day of peace, prosperity and plenty.  I am thankful for the Gospel that teaches us that this Day has already come, but yet it is still to come. On that Day Christ came and marched into Jerusalem, He said, "I am Your King."  His rule has never been abrogated.  His decree has never been repealed.  Reign today in our hearts and lives, Father.   Bring Your people from the Nations to the New Jerusalem, Your Church, Your Bride. Deliver death blows to the enemies crouched at Your feet.  Come Lord Jesus, come.  I thank you today for the Cross that does what no other device of terror could do -- bring reconciliation with God and with people.  Come, Lord Jesus, come.  Amen.

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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)/c. The deliverance and blessing of Zion's people (9:11-10:1), Book Version: 4.0.2

2. "This combination of “ blood” and “covenant” constitutes an allusion to Exodus 24: 8, which describes the ceremony in which, after the reading of the Book of the Law and the acceptance of the commandments by the congregation, blood was sprinkled on the people to ratify the covenant between God and his people. 41 On the basis of this ancient covenant agreement, God promises salvation for his exiled people."-  Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8253-8257). Zondervan. Kindle Edition. 

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1825–1826). Nashville: Thomas Nelson.

4. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8300-8303). Zondervan. Kindle Edition. 

5. 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 9:13). Nashville: Thomas Nelson.

6. 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 9:16). Nashville: T. Nelson.

The Promise of Blessing.

2 John 3 (NIV),

³ Grace, mercy and peace from God the Father and from Jesus Christ, the Father’s Son, will be with us in truth and love.

John is intentionally setting the tone to this letter.   The salutation "grace and peace" to the recipients is certainly a normally apostolic greeting.  And even this blessing invoked by the name of God and from His Son, Jesus Christ, is part of the standard greeting.   But here he gives it as a promise.  He promises that God's mercy and grace will be ours in the context of truth and love (his theme).

This is more than a sequoia into the next paragraph.  John is drawing a clear boundary around which the Church exists.  He is drawing a clear distinction as to where the blessings of God in Christ are to be found.  This area of distinction is the place called truth and love.  "The source of this blessed “grace, mercy, and peace” is none other than God Himself, who is truth (John 14:6; 1 John 5:6) and love (1 John 4:8)." [1]

Grace, χάρις [khar·ece].  This is a free and holy expression of God's gift to the believer that also empowers and strengthens.  Mercy, ἔλεος [el·eh·os] is God's expression of kindness, doing for us what we don't deserve.  Peace, εἰρήνη [i·ray·nay] is the blessing of God bringing tranquility and assurance to the believer.

John assures the Church of all of that as it exists within the framework of truth and love.  One might well argue that these characteristics truly represent Christianity and the Gospel. In these words we note that mercy deals with our sin; grace brings us to God and empowers us to live for Him.  Peace makes our troubled soul find rest. All this is found in the context of Truth and Love.  These characteristics are truly only met in one Person, the Lord Jesus Christ.  The Psalmist foretells this when he writes, “Love and faithfulness meet together; righteousness and peace kiss each other.” (Psalm 85:10, NIV). Truth, mercy, grace, peace and love all meet at the Cross. 

The organization or institution that professes to be a Church and fails to live close to the Cross, is neither Christian, nor the object of Divine blessing.   

Jesus keep me near the cross

There a precious fountain
Free to all a healing stream
Flows from Calv'ry's mountain

Near the cross a trembling soul

Love and mercy found me
There the Bright and Morning Star
Sheds its beams around me

Near the cross O Lamb of God

Bring its scenes before me
Help me walk from day to day
With its shadows o'er me. [2]

Amen and amen!

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1. 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 (2 Jn 3). Nashville: T. Nelson.

2. Fanny Jane Crosby | William Howard Doane,  © Words: Public Domain, Music: Public Domain

The Sum and Substance of the Letter.

Paul has exposed the motives of those who would lead the Galatian Christians away.  They were trying to avoid persecution and they were trying to gain "brownie points" -- score some converts to their new religion of "Christ+plus".  Paul also unmasked the real problem with "Christ+plus".  It robs the Cross of its glory and power.  He had already said that in Galatians 2:21 (NIV),

²¹ I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”

So now he says, “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. Neither circumcision nor uncircumcision means anything; what counts is the new creation.” (Galatians 6:14–15, NIV).  This is the crux and the summary of the whole argument.  "It is striking how much of the gospel is involved in this statement. The cross speaks of the atonement necessitated by man's sin. The full name of the Savior speaks of the significance of his person and the role he played, meaning literally "God who saves, the Messiah." Finally, the pronoun "our" speaks of the personal aspects of Christ's redemption, for it becomes "ours" through the response of faith." [1]

"This is a wonderful kind of speech which Paul here useth, when he saith: “Neither circumcision nor uncircumcision availeth anything.” It may seem that he should rather have said: Either circumcision or uncircumcision availeth somewhat, seeing these are two contrary things . . . When works are done, they bring indeed a new shew and outward appearance wherewith the world and the flesh are delighted, but not a new creature: for the heart remaineth wicked as it was before, full of the contempt of God, infidelity, &c.  [2]  

"The only thing that is important is to be a new creation in Christ (2 Cor 5:17). “He that hath the Son hath life; and he that hath not the Son hath not life” (1 Jn 5:12)." [3]

This then becomes the sum and the essence of the argument.  Works, good deeds, religious performances are nothing.  What a person needs is the transforming work of the Spirit, called the New Birth and belief in the Gospel of the Lord Jesus Christ.   

Father by works I am condemned.  By lack of works I am condemned.  There is no Gospel in religion. There is no hope in ritual.  Only Christ saves.  Only the Gospel is the power of God unto salvation. Only faith in Christ alone justifies. There is no other boasting, except in the Cross of Christ.  He alone bore our sins on His own body on the tree.  Thank you Lord Jesus.  Thank you Father for the regenerating, renewing, resurrecting power of the Spirit.  Apart from You I can do nothing.  Fill my heart with Your grace today that I might serve You in all that I do.  For the glory of Christ and the glory of the Cross, I pray.  Amen.

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1. Expositor's Bible Commentary, The, Pradis CD-ROM:Galatians/Exposition of Galatians/Conclusion (6:11-18), Book Version: 4.0.2

2. Luther, M. (1997). Commentary on Galatians (Ga 6:15). Oak Harbor, WA: Logos Research Systems, Inc.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2402). Nashville: Thomas Nelson.

 

Hope That Never Disappoints

Verses 15 and 16 in Chapter 2 start a lengthy discussion by Luther -- and justifiably so, for it is the heartbeat of the letter. ““We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” (Galatians 2:15–16, NIV)

 

That is a interesting statement in verse 15: We who are Jews by birth and not sinful Gentiles . . .. The righteousness that Paul speaks of is a righteousness that implies a desire to follow the Law.  Of course, as Luther comments, "Notwithstanding, although we have this prerogative, that we are righteous by nature, born to the law and the works thereof, and are not sinners as the Gentiles, yet are we not therefore righteous before God." [1]   By the Law, Luther believes Paul to mean the whole Law.  In other words, Paul is not just talking about the ceremonial law, but in fact the whole corpus of Law.  He makes this sharp distinction: "Whatsoever is not grace, is the law, whether it be judicial, ceremonial, or the Ten Commandments." [1] 

The point is this: "For by the righteousness of the law, saith he, a man is not pronounced righteous before God: but the righteousness of faith God imputeth freely through grace, for Christ’s sake." [1] 

Then how is a person saved?  Here is Luther's "evangelistic tract":

• "Now, the true way to Christianity is this, that a man do first acknowledge himself by the law, to be a sinner, and that it is impossible for him to do any good work. 
• When a man is thus taught and instructed by the law, then is he terrified and humbled, then he seeth indeed the greatness of his sin, and cannot find in himself one spark of the love of God: therefore he justifieth God in his Word, and confesseth that he is guilty of death and eternal damnation. 
• The second part is: if thou wilt be saved, thou mayest not seek salvation by works; for God hath sent his only begotten Son into the world, that we might live through him. He was crucified and died for thee, and bare thy sins in his own body." [1]

So Luther's counsel is to first preach the true knowledge of ourselves before God and preach repentance; and from that preach Christ.  The Law should drive us to Christ and His finished work. "Faith therefore justifieth, because it apprehendeth and possesseth this treasure, even Christ present . . . By this means we are delivered from sin, justified and made inheritors of everlasting life; not for our own works and deserts, but for our faith, whereby we lay hold upon Christ." [1] 

So we ask Luther, "What role do good works play in this?"  He answers, "These are good works indeed, which flow out of this faith and this cheerfulness conceived in the heart, for that we have remission of sins freely by Christ." [1]

What comfort You give us, Father, in the Gospel.  Nothing in my hands I bring, simply to Thy Cross I cling.  If I were to hope for an ounce of salvation because of my goodness and work, I would be of all men, most miserable.  Father, I have not lived a millisecond of merit before Your eyes.  There is not a particle of perfection found in me. Apart from faith, imputation and justification I would be still on a road to eternal horror.  In Christ alone, my hope is found.  This is the only theology that leads to doxology.  This is the only truth that truly inspires music and dance.  All glory, honor and praise belong to You.  Now grant, Father, to me this day, enabling grace propelled by justifying grace, so that all the credit will go to You.  Amen and amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:15). Oak Harbor, WA: Logos Research Systems, Inc.