He Will Make a Way.

I introduced this difficult chapter of Zechariah 14 in a previous Blog. Indeed if verses 1 and 2 speak of God's incremental but certain judgment on Jerusalem culminating in the destruction of the Temple in A.D. 70, the we have an amazing turn of events prior to the description of the New Heavens and the New Earth in verses 6-9. That incredible turn of events is recorded in verses 3-5:

³ Then the Lord will go out and fight against those nations, as he fights on a day of battle. ⁴ On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south. ⁵ You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the Lord my God will come, and all the holy ones with him.

In this compressed form of prophetic literature it is possible that what Zechariah sees is God turning in defense of His people, His remnant and providing for them safety until the Second Coming of Christ.   Now dispensational, premillennial commentators would take exception to this.  Most would slot these verses in a place immediately after the Great Tribulation and just prior to the coming of Christ to set up an earthly millennial reign. 

It is clear that Zechariah is comparing this event with the original reader to a time ". . . when their ancestors "fled from the earthquake in the days of Uzziah king of Judah"—an earthquake so devastating and memorable that it is mentioned also in Amos 1:1. Yohanan Aharoni (The Land of the Bible, tr. A.F. Rainey [London: Burns and Oates, 1966], p. 91) even suggests that it may have destroyed level VI at Hazor around 760 B.C." [1]

The Lord's coming will create an event not unlike this earthquake which will split the mountains and create a valley.  " This newly created valley will serve two purposes. (1) It will be an escape route for those who have remained behind in Jerusalem. East was the direction for a quick escape from the city in times of siege, as demonstrated by David in 2 Samuel 15: 16, 23, 30 and Zedekiah in 2 Kings 25: 4 . . . (2) The valley will serve another purpose, providing a path for the triumphal return of Yahweh to his seat of rule. Accompanying God will be “the holy ones.” [2]

We should not be surprised when we read the Bible and see God breaking into human history and find it described in human, physical terms.  Opponents of this interpretation suggest we "spiritualize" the Bible.  But that is simply not true.  The Holy Spirit often describes God's activities in human concepts (anthropomorphisms) (e.g. Joel 4:16; Amos 1-2; Micah 1:3-4; etc.).   McComiskey helps us by writing: "We need not understand them literally ... here in Zechariah we may look beyond the apocalyptic symbolism to the reality it portrays." [3]  "This symbolism," he adds, "Affirms that God will not allow his people to perish but will enter into time to preserve a remnant."

Let us consider for a moment the triumphant coming of the Lord with His holy ones. ""All the holy ones" will be in the Lord's retinue when he comes. These apparently include both believers and unfallen angels." [1]  This sounds very much like the 1 Thessalonians 4:16–5:2 (NIV),

¹⁶ For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. ¹⁷ After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever . . .  ¹ Now, brothers and sisters, about times and dates we do not need to write to you, ² for you know very well that the day of the Lord will come like a thief in the night.

Not unlike Zechariah 14:1-2 which I anticipate stretches over centuries, so too we have these events compressed and covering large periods of time, graphically portrayed in anthropomorphic apocalyptic language, showing us again that God cares for and protects His remnant. As McCimskey affirms:

"In a sense it represents the climax of that activity, for God has been at work throughout the ages forming a people for his own, preserving them against hostile forces.  Little do we know how God's people have been sheltered in valleys of refuge within the upheavals of history." [4]

It has been so true, Father, that when the way seems dark and danger lurks on every side -- seen and unseen, You make a way.   As the songwriter penned so well: "God will make a way, where there seems to be no way;He works in ways we cannot see, He will make a way for me."  You are the God who creates and sustains.  You save and preserve.  Oh that men and women would know You.  Those that put their trust in You, will never, ever be ashamed.  As this day unfolds help us to trust You more and praise You more for the known and unknown mercies which You grant to Your Elect.   May Jesus Christ be praised!

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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)/B. The Second Oracle: The Advent and Reception of the Messiah (12:1-14:21)/2. The Messiah's return and his kingdom (14:1-21)/b. The tokens of the Messiah's return (14:3-8), Book Version: 4.0.2 

2. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 10360-10366). Zondervan. Kindle Edition.
3. Zechariah, Thomas Edward McComiskey, The Minor Prophets, Baker Academic, Grand Rapids, Mich., USA, 1998, Page 1230
4. Ibid, Page 1231.

A Genuine Pastor's Heart

Galatians 4:12–20 (NIV),

¹² I plead with you, brothers and sisters, become like me, for I became like you. You did me no wrong. ¹³ As you know, it was because of an illness that I first preached the gospel to you, ¹⁴ and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. ¹⁵ Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me. ¹⁶ Have I now become your enemy by telling you the truth? ¹⁷ Those people are zealous to win you over, but for no good. What they want is to alienate you from us, so that you may have zeal for them. ¹⁸ It is fine to be zealous, provided the purpose is good, and to be so always, not just when I am with you. ¹⁹ My dear children, for whom I am again in the pains of childbirth until Christ is formed in you, ²⁰ how I wish I could be with you now and change my tone, because I am perplexed about you!

Luther is right when he states that "this place is not dialectical, but full of affections, which must be handled rhetorically." [1]  He means that Paul is not arguing his case here, but is appealing to the Galatians on an emotional level rather than a doctrinal level.  We are to read it that way.    So Paul appeals to the Galatians to hold to the same affection, the same charity that he has toward them.  Not all agree with this interpretation.  For example consider this notation:  "In order to bring the gospel to the Gentile Galatians, Paul had to leave behind the legal restrictions of the Mosaic ceremonial law that forbade Jewish interaction with Gentiles (1 Cor. 9:19–23). Paul became “like” the Galatians in freedom from the law and he now encourages them to be “like” him in freedom from legalistic bondage." [2]

Paul has applied a scathing rebuke to these believers but he affirms that their behavior did not do wrong to him.  In other words: "ye have not offended me, but yourselves, and therefore I am thus troubled, not for mine own cause, but for the love I bear unto you." [3]  Paul then reminds them of his time with them.  He refers to an illness that they bore admirably; and they welcomed him in a godly manner.   "The exact nature of this illness is not known. “Because” apparently means that Paul was detained in Galatia by this illness and therefore took the opportunity to preach to them." [4]  Luther likens this illness as part of Paul's affliction through persecution.  "We see then that Paul calleth “infirmities of the flesh” the afflictions which he suffered in the flesh, like as the other Apostles, the prophets, and all godly men did; notwithstanding he was mighty in spirit . . . Now this infirmity of the flesh in the godly doth wonderfully offend reason. Therefore Paul so highly commendeth the Galatians, because they were not offended with this great infirmity, and these vile [and contemptible] forms of the cross which they saw in him; but received him as an angel, yea as Christ Jesus." [5]

Now Paul plays his trump card.  “What has happened to the satisfaction you felt at that time? There were some of you then who, if possible, would have given your very eyes to me—that is how deeply you cared!” (Galatians 4:15, The Message).  What has changed?  "Am I an enemy because I told you the truth,?" Paul asks.  And then "he reproveth here the flattery of the false apostles. For Satan is wont, by his ministers, through wonderful subtilty and crafty sleights to beguile the simple, as Paul saith: “With fair speech and flattery they deceive the hearts of the simple” (Rom. xvi. 18)." [5]

"As if he said: True it is that they are very zealous towards you, but by this means they seek that ye again should be zealous towards them and reject me." [5]   Zealousness and a seemingly loving approach do not in themselves mean that these false apostles are sincere.  They are simply 'sheepstealers.'  "It is fine to be zealous, provided the purpose is good." [6]  "It is good for someone to take a warm interest in you in an honorable manner. Paul zealously sought the Galatians for Christ, and he welcomes all such efforts in relation to the gospel of Christ." [7]

Verse 19 exudes the tone of a true pastor, a true shepherd of the flock: “My dear children, for whom I am again in the pains of childbirth until Christ is formed in you,”  "In the OT, the image of a woman in distress during childbirth is juxtaposed with an act of great deliverance (Isa 42:14). Jesus also used this imagery when speaking to His disciples (John 16:21–22). Paul hopes that this letter will deliver the Galatians from the agitators’ distortion of the gospel." [8]

"Now, the form of a Christian mind is faith, or the confidence of the heart that layeth hold upon Christ, and cleaveth to him alone, and to nothing else." [9]  Paul would rather be there with them than write to them.  He believes his tone would be different in that case.  He longs to care for them as a true shepherd.  “. . . I am perplexed about you!” (Galatians 4:20b, NIV).   This is the Greek word ἀπορέω meaning: to be without resources, to be in straits, to be left wanting, to be embarrassed, to be in doubt, not to know which way to turn, etc. [10]   "Paul was at his wits’ end, not knowing the best way to prevent them from the error into which they were drifting." [11]  This too is the heart of a true pastor. The false shepherds have all the answers.  The true shepherds are perplexed within but know the One who does have the answer!

Father this is an insightful, challenging, comforting, convicting paragraph from Paul's pen.  As a pastor, it is timely and relevant.  Sometimes the shepherding of Your sheep is the most perplexing task.  With a sincere love for the truth and the people to whom You have given me responsibility I am often amazed at what I hear and see.  I think of those brothers and sisters who are affirming and kind and yet seem to unconsciously run after teachers that carry false and destructive messages. It's a quandary! Do they not hear me?  Is their applause simply fool's gold?  Father I pray that my heart will remain as the Apostles, loving and kind -- hopeful and confident, in You.  It's not about me.  It is my pride that assumes that everything I say and do has substantial affect.  Sometimes we have to hear things over and over to get it.  At the same time I do appreciate the love and encouragement that I get.  I will live with these times of perplexity and trust you to work them through.  I have a Great Shepherd.  To even His disciples He said they were "slow of learning."  But I too am His disciple and am no better than any other.  My Lord must look at me many times and be perplexed. "Why doesn't he get it?" He must think.   Thank you for the Cross.  Thank you for the Blood.  Thank you for the truth that nothing can snatch me from Your hand.   Lord Jesus, become fully formed in me and my Church.  Grant a Spirit-wrought revival of Christian maturity, for the glory of Christ. Amen.







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1. Luther, M. (1997). Commentary on Galatians (Ga 4:12). Oak Harbor, WA: Logos Research Systems, Inc.
2. 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 (Ga 4:12). Nashville: T. Nelson.
3. Luther, M. (1997). Commentary on Galatians (Ga 4:12). Oak Harbor, WA: Logos Research Systems, Inc.
4. Crossway Bibles. (2008). The ESV Study Bible (2252). Wheaton, IL: Crossway Bibles.
5. Luther, M. (1997). Commentary on Galatians (Ga 4:13). Oak Harbor, WA: Logos Research Systems, Inc.
6. The New International Version. 2011 (Ga 4:18). Grand Rapids, MI: Zondervan.
7. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2393). Nashville: Thomas Nelson.
8. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 4:19). Bellingham, WA: Logos Bible Software.
9. Luther, M. (1997). Commentary on Galatians (Ga 4:19). Oak Harbor, WA: Logos Research Systems, Inc.
10. Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software
11. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2393). Nashville: Thomas Nelson.

Treatment of Children - the measure of a society

In Joel Chapter 3, the Prophet takes us to very near the end of time when God Himself calls the nations before Him in judgment.  One of the charges is that they “and have cast lots for my people, and have traded a boy for a prostitute, and have sold a girl for wine and have drunk it.” (Joel 3:3, ESV).  In the Commentary on theMinor Prophets, edited by Thomas McComsky, the contributor to Joel, Dr. Raymond Dillard quotes Carl Keller who wrote this profound thought:

"There is a sense in which any society can be measured by the treatment accorded its children.  In ancient Israel children, largely because they were defenseless, were the particular object of the care of God and the protection of the law. The treatment accorded Judean children by Gentile nations showed the depths of their crimes."

Who Brings Back the Wanderer?

“My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.” (James 5:19–20, ESV)

This is a fascinating word from James.  Here you have someone wandering from the truth such like if he or she is not restored his or her soul will die and a multitude of sins will remain uncovered.  That’s the jist of it. 

Some think that this is someone (a Christian) slipping away into doctrinal error … an error that if it persists could lead to physical death (e.g. 1 Cor 11:30).  Others think that this person is a professing Christian (recognized so by their persistent pursuit into error) who apostatizes.  The death in this latter case is spiritual death including the multitude of sins that accompany the unbeliever.

The Expositor’s Bible Commentary gives this notation: “That this cannot be physical death may be inferred from the literal translation of the Greek text: it "shall save his soul from death." So it would seem that spiritual death is in view. Since Scripture teaches that once a person is regenerated he can never be lost, it may be assumed that his hypothetical wanderer is not a genuine believer. He would be one who had been among the believers and had made a profession of faith, but his profession had been superficial. To bring him to genuine faith in the truth is to save his soul from eternal death. The result of bringing the wanderer back is that "many sins" will be covered. Genuine faith brings full forgiveness of the wanderer's sins; and they are covered, never to be held against him again.”[1]

The context seems to favor the second option. “In v. 20, the wanderer is called “a sinner,” not a brother, and it is his “soul” which he is in danger of losing. “Soul” in this passage has the meaning of “life,” and more particularly, his “eternal life” that will forever continue in either heaven or hell. James may again be echoing the words of the Lord Jesus, who said in Matt. 16:26, “For what profit is it to a man if he gains the whole world, and loses his own soul?”^[2]

Many Christians have trouble with this type of issue because we don’t have a robust doctrine of apostasy.  The early church did.  We tend to see things in systems: Calvinism and Arminianism à eternal security and loss of salvation.  I doubt if the intended readers even wrestled with that idea.  One must leave the final outcome of the person with the Lord.  The point that James is making (whether this is a real or nominal Christian) is that it is a good thing for the church to be in the business of restoring “wanderers”.

The debate should not center on whether this person “lost their salvation”. The point of James is to call the Church, the people of God to reach out to the “wanderers”.  It is not simply the task of the pastor and elders; the deacons and leaders.  It is the Church’s responsibility to look around from time to time and see who is missing and make that call.  James makes it clear: “Brothers or brethren (ἀδελφός a fellow believer, united to another by the bond of affection^[3]) if any one of YOU wanders from the truth.”

Do we know a professing believer that has been absent from our fellowship and your assembly?  Are you waiting for someone else to reach out to them? Why do we not see this as our responsibility?  Will you make the call today?

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[1] Expositor's Bible Commentary, The, Pradis CD-ROM:James/Exposition of James/XII. Miscellaneous Exhortations (5:7-20)/D. Concerning the Wanderer (5:19-20), Book Version: 4.0.2

^[2] Believer's Study Bible. 1997 (electronic ed.) (Jas 5:14). Nashville: Thomas Nelson.

^[3] Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the text of the common English version of the canonical books, and every occurrence of each word in regular order. (electronic ed.). Ontario: Woodside Bible Fellowship.