Malachi 1:1-5

     Malachi chapter one reveals God’s love for Israel in that He chose her above others to be in a special relationship with Him (Mal 1:1-5). Malachi’s message is called an “oracle”; however, the Hebrew word מַשָּׂא massa also connotes a burden. “In the prophetic books maśśā’ introduces messages of a threatening nature 27 times (e.g., Isa 13:1; 14:28; 15:1; Nah 1:1; Hab 1:1; Zec 9:1; 12:1). Standing alone at the beginning of Malachi, the word maśśā’ gives this prophet’s entire message a sense of anxiety and foreboding.”[1] Furthermore, Malachi’s message was not his own; rather, it was “the word of the LORD”, which meant it came with the stamp of divine authority (cf. 1 Th 2:13). Six times in this pericope God’s covenant name, יהוה YHVH, is used; and the message was to Israel, His covenant people. Since God is always faithful to keep His word, any problems in the relationship must belong to His people. And the message was “through Malachi”, the Lord’s instrument of communication. Interestingly, the prophet’s opening message to Israel was an announcement of God’s love for them, as the Lord declared, “I have loved you” (Mal 1:2a). “The verb אָהַב means ‘to love,’ very often with the special sense of choosing. If God loved Israel, it meant he chose them for himself; there was affection for sure, but divine election lay behind it all.”[2] God’s love for His people means He has chosen them for a special relationship, that He is committed to them (even when they are not faithful, see 2 Tim 2:13), and always seeks their best interest. Furthermore, His love for His people is rooted in His sovereignty and integrity, not in the beauty or worth of those whom He loved (Deu 7:6-8); and Israel should have responded to God’s love by walking with him and following His direction (Deu 6:4-9). This is true for believers who are in relationship with Jesus, who said, “If anyone loves Me, he will keep My word” (John 14:23). God’s love for Israel is seen in that He has chosen them to be His covenant people (Mal 1:2a), which meant they were to walk with Him and enjoy His blessings. But His people challenged His love for them, asking, “How have You loved us?” (Mal 1:2b). Their question could possibly have been asked out of ignorance, but more likely out of defiance, because they were not walking as they should. Perhaps Israel questioned God’s love because nearly 100 years had passed since they’d returned from Babylonian captivity and they were still struggling agriculturally and economically. However, if they’d known their Scriptures, they would have been able to interpret their poor condition from the divine perspective and realize their suffering was because they’d failed to keep His Word, and not because God did not love or care about them. God revealed His love for them by stating He’d selected their forefather, Jacob, to be the recipient of His covenant blessings, and rejected his brother, Esau, who was cursed (Mal 1:2c-3). In Malachi, the terms “love” and “hate” simply mean God selected one and rejected the other (Jesus used the words in the same way; see Luke 14:26). “We must keep in mind that God’s choosing of the line of Jacob did not mean that everyone in Israel would be a redeemed believer; neither did the rejection of Esau’s line mean that no Edomite ever came to faith.”[3] Though God loved Israel, He would not tolerate their prideful defiance of Him, for “God is opposed to the proud, but He gives grace to the humble” (1 Pet 5:5). In order to restore Israel to a place of humbleness, God used the Babylonians to discipline and take them into captivity. Though He disciplined them according to His covenant promises, it was His faithful love that restored them to fellowship (Deu 4:25-31; 30:1-3). In contrast, Edom had been rejected by God, who also used the Babylonians to defeat them, and though Edom tried to rebuild, God frustrated their efforts and destroyed them completely (Mal 1:4; cf. Jer 27:2-8; 49:7-22). Malachi said, “Your eyes will see this and you will say, ‘The LORD be magnified beyond the border of Israel!’” (Mal 1:5). The reference to “your eyes” most likely refers to believing Israelites future from Malachi’s day, who would witness God’s sovereign destruction of Edom, displaying His ultimate rejection of them, in contrast to the preservation of His people, Israel, whom He loved. In all this we learn something about the loving character of God toward His people, whom He has chosen for a special relationship.
     As Christians, we are among God’s elect and have been adopted as sons and daughters (Gal 3:26-28), endowed with great blessing (Eph 1:3-6), citizenship in heaven (Phil 3:20), a priesthood (Rev 1:6), and an ambassadorship in God’s service (2 Cor 5:20). However, the same love that has selected and blessed us will also bring loving discipline when we step out of God’s will (Heb 12:5-11); a discipline that is intended to “yield the peaceful fruit of righteousness” (Heb 12:11b).
 
[1] Craig A. Blaising, “Malachi,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1575.
[2] Allen P. Ross, Malachi Then and Now: An Expository Commentary Based on Detailed Exegetical Analysis (Bellingham, WA: Lexham Press, 2016), 34.
[3] Ibid., 35.

Introduction to Malachi

Author:
     The author of the book is the prophet Malachi (Heb. מַלְאָכִי Malaki), whose name means my messenger (Mal 1:1).
Audience:
     Malachi’s message was to Israel (Mal 1:1); specifically, a Judean audience familiar with temple activity (Mal 2:11).
Date of Ministry:
     Malachi uses a Persian word for governor (פֶּחָה pechah – Mal 1:8), which implies Persian rule (538-333 B.C.). Furthermore, the temple was operational (Mal 1:6-11; 2:1-3; 3:1, 10), placing the writing after 516 B.C., as a post-exilic book. The religious and social problems addressed by Malachi seem to coincide with issues addressed by Ezra (Ezra chapters 9 & 10) and Nehemiah (Nehemiah chapters 10 & 13). It’s possible Malachi prophesied during the time when Nehemiah, Judah’s governor, was out of town for a few years (Neh 13:6, ca. 432 B.C.). If correct, Malachi’s ministry occurred nearly a hundred years after Haggai and Zechariah. Malachi is the last of the OT writing prophets.
Historical Background:
     Malachi addressed some of the issues surrounding Israel’s neglect of the covenant; specifically, the promises the people had previously made under Nehemiah’s leadership to keep the Sabbath, fund the temple, offer proper sacrifices, and give tithes of food (Neh 10:28-39). When Nehemiah was present, the people obeyed. However, Nehemiah left for a period of time, maybe a few years, visiting Artaxerxes, king of Babylon (Neh 13:6); and during his absence the people fell back into sin, bringing unbelieving foreigners into the temple, not supporting the priests, failing to keep the Sabbath and marrying unbelieving foreign women (Neh 13:1-31). Malachi addresses similar issues.
"The conditions described in the Book of Nehemiah are the very things Malachi deals with in his book: poor crops and a faltering economy (Mal. 3:11), intermarriage with the heathen (2:11), defilement of the priesthood (1:6ff), oppression of the poor (3:5), lack of support for the temple (vv. 8–10), and a general disdain of religion (v. 13ff). It was a low time spiritually for Judah, and they needed to hear the Word of God."[1]
"Life was not easy for the returnees during the ministry of the fifth-century restoration prophets. The people continued to live under Gentile (Persian) sovereignty even though they were back in their own land. Harvests were poor, and locust plagues were a problem (3:11). Even after Ezra’s reforms and Nehemiah’s amazing success in motivating the Jews to rebuild Jerusalem’s wall, most of the people remained cold-hearted toward Yahweh. Priests and people were still not observing the Mosaic Law as commanded, as is clear from references in the book to sacrifices, tithes, and offerings (e.g., 1:6; 3:5). Foreign cultures had made deep inroads into the values and practices of God’s people. The Israelites still intermarried with Gentiles (2:11), and divorces were quite common (2:16). The spiritual, ethical, and moral tone of the nation was low."[2]
Malachi’s Message:
     Malachi structures his message to address seven sins within the nation. In each of the sins mentioned, Malachi’s readers responded by asking, “How have we done that?” (Mal 1:2, 6, 2:13-14, 17; 3:7, 8, 13). The questions reveal their spiritual insensitivity to his charges. The priests were the major focus of Malachi’s message, as they had failed to teach and lead the nation in spiritual matters pertaining to temple sacrifices. “It is possible to attend the place of worship, to go through the motions of worship, and even to make sacrifices of worship, and still not worship God.”[3] Throughout, the Mosaic Law was the standard by which Israel’s behavior was measured, calling them back to obedience. Overall, Malachi’s message was that covenant faithfulness would restore the nation’s blessings.
Outline:
God loves His people, Israel, and subdues her enemies (1:1-5).
God rejects the corrupt worship that defiles His sanctuary (1:6-14).
The priests failed to teach the Law to God’s people (2:1-9).
Many Israelites had married unbelieving foreign wives and divorced the wives of their youth (2:10-16).
God will send His messengers who will prepare the way for redemption and judgment (2:17-3:5).
God’s people failed to support the priesthood with their tithes (3:6-12).
A contrast between the wicked and the righteous, and a promise of a future leader who will restore the nation to God (3:13-18; 4:1-6).
 
[1] Warren W. Wiersbe, Be Amazed, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 137.
[2] Tom Constable, Introduction to Malachi, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), NP.
[3] Ibid., NP.

The Second Coming of Christ

     The coming of Messiah into the world is a prophesied event in the both the Old and New Testaments. The Old Testament revealed Messiah would come, both as a Suffering Servant (Psa 22:6, 12-18; Isa 50:6-7; 53:1-12; Dan 9:26; Zec 13:7), and as a reigning descendant of David, who will establish an earthly kingdom in Israel (2 Sam 7:16; Psa 89:3-4, 34-37; Isa 9:6-7; 11:1-5; Jer 23:5; Dan 2:44; 7:13-14). The New Testament clearly identifies Jesus as the promised Messiah (Matt 1:1, 16; Luke 1:31-33; John 1:41-42).
     At His incarnation—nearly two thousand years ago—God the Son added humanity to Himself (John 1:1, 14), walked among men and lived a righteous life, free from sin (Matt 5:17-18; 2 Cor 5:21; Heb 4:15; 1 John 3:5). At His first coming, Jesus repeatedly offered the earthly Davidic kingdom to Israel (Matt 4:17, 23; 9:35; 10:7), but His offer was rejected by the Jewish leadership and people (Matt 11:20; 12:14; 27:22-23; John 19:13-16), so the kingdom was postponed for a future time (Matt 21:43).
     As the Suffering Servant, Jesus went to the cross and died for our sins (John 3:16; Rom 5:6-8; 1 Pet 3:18), was buried, and raised again on the third day (Matt 16:21; 17:22-23; Luke 24:6-7; Acts 10:38-41; 1 Cor 15:3-4). After His resurrection, over forty days, Jesus appeared to numerous persons, namely, Mary Magdalene and other women (John 20:10-18; Matt 28:8-9), two disciples on the road to Emmaus (Luke 24:13-32), the disciples without Thomas (John 20:19-25), the disciples with Thomas (John 20:26-29), the disciples by the Sea of Galilee (John 21:1-23), Peter, James, and more than 500 brethren at one time (1 Cor 15:5-7), and lastly, to the disciples at the Mount of Olives, before He ascended bodily into heaven (Acts 1:9-12). It is was no coincidence that Jesus ascended physically to heaven from the Mount of Olives (Acts 1:12), for it is to this very mountain that Zechariah prophesied Messiah would come, saying, “In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south” (Zec 14:4). That the Mount of Olives is still in an undisturbed state makes clear that Jesus has not returned.
     Jesus promised to return again (Matt 16:27; 19:28; 25:31), and this will happen after the time of Tribulation (Matt 24:21, 29-30). The return of Christ is praiseworthy news to those who are in heaven and on the earth who love Him and look forward to His coming.  However, it is bad news to those who oppose Him (2 Thess 1:3-10; Rev 19:11-21). The Second Coming is distinguished from the Rapture of the Church where Christ takes all Christians to heaven (John 14:1-3; 1 Cor 15:51-53; 1 Thess 4:13-18). The Rapture of the Church occurs just prior to the seven-year Tribulation.
     The major purposes of Jesus’ Second Coming include:
Fulfilling Prophecy (Psa 2:1-12; Isa 11:1-5; Dan 7:13-14; Zec 14:1-9; Matt 19:28; 24:29-30; 25:31; Acts 1:11; 2 Thess 1:6-10).
Judging the world and establishing righteousness (Psa 96:13; Isa 9:6-7; Jer 23:5; Matt 19:28; 25:31-46; Rev 20:4; 11-15).
Rescuing persecuted believers from the Tribulation (Matt 24:22).
Bringing saved Jews into the Promised Land (Gen 12:1-3; 15:18; 17:8; Ezek; 37:21-25; Rom 11:25-26).
Fulfilling the promises of the New Covenant (Jer 31:31-34; Ezek 34:25-27; 37:26).
Judging the Antichrist and the False Prophet (Rev 19:20).
Casting Satan into the Abyss for a thousand years (Rev 20:1-3).
Establishing the earthly Davidic kingdom in Jerusalem (2 Sam 7:16; Psa 89:3-4, 34-37; Luke 1:31-33; cf. Isa 9:6-7; Jer 23:5; Dan 7:13-14; Rev 20:1-6).

Zechariah 14:1-21

     Zechariah 14:1-21 pertains to the day of the Lord, which is a future time when God will intervene in human history to rescue His people and judge the wicked, in order to establish His kingdom on earth. The chapter opens with a description of persecution by Gentile nations upon Jerusalem, in which the city is captured, houses plundered, women ravished, and many taken into exile (Zec 14:1-2). When all seems hopeless, “the LORD will go forth and fight against those nations, as when He fights on a day of battle” (Zec 14:3). This refers to the battle of Armageddon in which Jesus Christ “will stand on the Mount of Olives”, causing the mountain to split in two (Zec 14:4), and clearing the way for His people to flee to safety (Zec 14:5a). Apparently, Jesus will be accompanied by many of His holy angels (Zec 14:5b). This event will be so great, even the stars in the sky will be impacted (Zec 14:6-7). After the battle, there will be a fountain flowing out of Jerusalem that will extend outward to other nations (Zec 14:8), and “the LORD will be king over all the earth; in that day the LORD will be the only one, and His name the only one” (Zec 14:9). The topography of the Middle East will be changed into a plain (Zec 14:10), and “People will live in it, and there will no longer be a curse, for Jerusalem will dwell in security” (Zec 14:11). And God will punish those who attacked Jerusalem with great physical pain (Zec 14:12) and mental confusion, such that “they will seize one another’s hand, and the hand of one will be lifted against the hand of another” (Zec 14:13). Apparently, some within Judah and Jerusalem will fight, and after the enemy is defeated, “the wealth of all the surrounding nations will be gathered, gold and silver and garments in great abundance” (Zec 14:14). The plague which God brought upon Israel’s enemies, will also be upon all the animals in their camp (Zec 14:15), rendering them useless to those who use them in war. After the battle is complete, after God subdues Israel’s enemies, the remaining humbled nations will be required to go to Jerusalem annually “to worship the King, the LORD of hosts, and to celebrate the Feast of Booths. And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the LORD of hosts, there will be no rain on them” (Zec 14:16-17). This will be the punishment on nations near and far (Zec 14:18-19). It is likely that representatives from the nations of the world will be those who visit Jerusalem annually, as it would seem impossible for every person on the planet to gather there. More so, failure to attend these annual events implies that sin and pride are not completely removed during the millennial kingdom, otherwise there would be no need for God to withhold the blessing of rain upon those nations. Lastly, when Christ establishes His kingdom on earth, common things such as bells on horse (Zec 14:20), cooking pots and dishes, will all “be holy to the LORD of hosts” (Zec 14:21a). “And there will no longer be a Canaanite in the house of the LORD of hosts in that day” (Zec 14:21b), which likely refers to common traders influencing those who worship at the Lord’s temple.

Zechariah 13:1-9

     Zechariah 13:1-6 refer to events surrounding the second coming of Christ and the suppression of idolatry and false prophets. Zechariah 13:7 refers to the first coming of Jesus and His crucifixion; and, Zechariah 13:8-9 refers to God’s further cleansing of the land during the Tribulation, just before Messiah comes. Zechariah chapter thirteen opens with the repeated phrase, in that day (Zec 13:1, 2, 4), showing it is a continuation of chapter twelve, and refers to the eschatological events surrounding the Second Coming of Jesus. In that future time, God declares, “a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity” (Zec 13:1). This means the Lord will offer spiritual cleansing to Israel’s leadership and people in anticipation of the coming earthly kingdom. The Lord also states, “I will cut off the names of the idols from the land, and they will no longer be remembered; and I will also remove the prophets and the unclean spirit from the land” (Zec 13:2). Israel has a long history of idolatry, which was promoted by false prophets (in the seen world) and unclean spirits (in the unseen world). These will be removed from the land; again, in anticipation of the coming earthly kingdom. The false prophets will not have a place to hide, not even in their own homes, as parents, who are wholly devoted to God, will not tolerate spiritual dissent among their children (Zec 13:3). The false prophets will be ashamed of their false visions and will no longer try to present themselves as true prophets of God (Zec 13:4); but rather, will say they are lowly slave farmers (Zec 13:5). One of the marks of false prophets was the cutting of their flesh in an effort to excite their pagan deity (cf. Lev 19:28; Deu 14:1; 1 Ki 18:28). When asked about his wounds, the false prophet will lie and say “I was wounded in the house of my friends” (Zec 13:6). That is, the wounds were not self-inflicted, but inflicted by a friend, perhaps while horseplaying in his youth. The subject matter suddenly changes, as Zechariah prophecies about the first coming of Jesus, specifically with regard to His substitutionary death. God states, “Awake, O sword, against My Shepherd, and against the man, My Associate” (Zec 13:7a). Here, God the Father calls for a sword—an instrument of death—to be raised against His Shepherd and Associate, which is Jesus, His Son. This verse is similar to that of the Suffering Servant in Isaiah 53, where God the Father crushes Jesus in our place (Isa 53:4-10; Acts 2:23; 4:27-28); a crushing that Jesus willingly accepts, as He lays down His life for us (Matt 26:42; Mark 10:45; John 10:11, 15). The Lord further states, “Strike the Shepherd that the sheep may be scattered; and I will turn My hand against the little ones” (Zec 13:7b). We know that Jesus’ disciples were scattered after He was crucified (Matt 26:31, 56), and the reference to “the little ones” might be better understood as “the insignificant ones” who were judged by God for the wrong they inflicted on Jesus (perhaps alluding the destruction of Jerusalem in A.D. 70). Lastly, Zechariah seems to jump back to the future time of the Tribulation, in which two thirds of Israelites will be cut off, and a third will be spared to enter into the coming earthly kingdom (Zec 13:8). This remaining third, likely the believing remnant of Israelites at the second coming of Jesus, will be refined and tested through the fire of the Tribulation (Zec 13:9a). God says of these believing Jews, “they will call on My name, and I will answer them; I will say, ‘they are My people,’ and they will say, ‘the LORD is my God’” (Zec 13:9b). Israel, God’s covenant people, will, at last, be in a healthy relationship with the Lord as they enter into the earthly millennial kingdom with Jesus as their King.

Zechariah 12:1-14

     Zechariah 12:1-9 refers to the time of the Tribulation; specifically, the battle of Armageddon, when the nations of the world gather against Jerusalem. Zechariah 12:10-14 refers to the national conversion of Israel just prior to the return of Christ. In the opening verse, God identifies Himself as the One who created everything, including mankind; and He is the One who will bring the future events to pass (Zec 12:1). He will make Jerusalem like a cup of strong alcohol to the nations, who will stumble and reel when they try to consume it (Zec 12:2). And, He would make Jerusalem like a heavy stone that will injure those who try to move it (Zec 12:3a). This will be a time when “all the nations of the earth will be gathered against it” (Zec 12:3b), and will be injured by their efforts to harm the city. The phrase in that day occurs 17 times in Zechariah chapters 12-14 and refers to the eschatological events surrounding the Second Coming of Jesus. The Lord Himself will defend Judah, saying, “I will strike every horse with bewilderment and his rider with madness. But I will watch over the house of Judah, while I strike every horse of the peoples with blindness” (Zec 12:4). The leaders of Judah will know that God is for them (Zec 12:5), and will work through them to defeat their enemies (Zec 12:6). The Lord’s deliverance will start with “the tents of Judah” so that those outside the city of Jerusalem will know He cares about them as much as He does “the house of David” and “the inhabitants of Jerusalem” (Zec 12:7). And the Lord will defend and strengthen those within Jerusalem, declaring, “In that day the LORD will defend the inhabitants of Jerusalem, and the one who is feeble among them in that day will be like David, and the house of David will be like God, like the angel of the LORD before them” (Zec 12:8). God declares, He “will set about to destroy all the nations that come against Jerusalem” (Zec 12:9). At that time, Israel will experience national conversion as the Lord pours out on them “the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn” (Zec 12:10). That is, they will mourn that their Messiah, Jesus, was rejected by them at His first coming, and will turn to Him in faith, accepting Him at His second coming. This time of mourning—as Zechariah talks to his generation—will be like the mourning that occurred when Josiah, one of Israel’s greatest kings, was killed by Pharaoh Neco “in the plain of Megiddo” (Zec 12:11; cf. 2 Chr 35:20-27). Every family will mourn, those representing the political (David and Nathan), the priestly (Levi and Shimei), and “all the families that remain” (Zec 12:12-14).

Foolish and Worthless Shepherds - Zechariah 11:15-17

     The term shepherd appears throughout the Bible. The word translates the Hebrew  רֹעֵה  ro’eh as well as the Greek ποιμήν poimen. Both words carry the same basic meaning “to pasture, shepherd, shelter, protect”[1] and “one who herds sheep, shepherd, sheep-herder.”[2] Shepherding was tough and lowly work, often performed in solitude for long periods of time and in dangerous places (Gen 31:36-40; 1 Sam 17:34-35).
"Shepherds stayed with their sheep day and night (Luke 2:8). They provided their flocks with food and water, defended them against thieves and wild animals (1 Sam. 17:34–35; Isa. 31:4; Amos 3:12), and searched for any sheep that wandered astray (Ezek. 34:12; Luke 15:4–6). Each shepherd carried a curved staff, used as a walking stick and for guiding and dividing the sheep (Lev. 27:32); a rod or club, used as a weapon; and a sling (1 Sam. 17:40). They might be aided by dogs (Job 30:1). Because shepherds were the sole source of provision, protection, and control for sheep, in ancient Near Eastern usage “shepherd” came to be a term descriptive of political leaders…Kings, priests, and prophets of Israel are characterized as faithful (Jer. 3:15; 23:4) or wicked shepherds (Isa. 56:11–12; Jer. 10:21; 23:1–2; 50:6). David in particular is called the shepherd appointed by God (2 Sam. 5:2; Ps. 78:70–72). Israel under inadequate leadership is spoken of as sheep without a shepherd (Num. 27:17; 1 Kgs. 22:17; Matt. 9:36). Shepherd imagery is also applied to God, who guides and cares for his people (e.g., Ps. 23:1–4; 28:9; 80:1; Isa. 40:11; Jer. 31:10; cf. Gen. 48:15). The eschatological Davidic king is depicted as a shepherd (Ezek. 34:23; Mic. 5:4)."[3]
The term shepherd is used figuratively in Scripture:
God the Father. God is referred to as the Shepherd who leads, feeds, and protects His people (Gen 48:15; Isa 40:11; Psa 23:1-4; 80:1; 100:1-3; Ezek 34:10-16).
Jesus as the “Good Shepherd” (John 10:14), the “Great Shepherd” (Heb 13:20), and the “Chief Shepherd” (1 Pet 5:4). As the ideal shepherd, Jesus has compassion for His sheep (Matt 9:36), feeds them with God’s Word (Mark 6:34), and lays down His life for them (John 10:11).
Human rulers. In the OT, these leaders primarily consisted of kings, prophets, and priests who were called by God to lead people into His will (Num 27:16-17; 2 Sam 5:1-2). These leaders were to feed God’s people with His Word (Lev 10:11; Deu 33:10; Ezra 7:10; Jer 3:15; Mal 2:7).
Church pastors. In the Church age, God has appointed under-shepherds (i.e. pastors) to lead, feed, and protect His people (Acts 20:28-32; Eph 4:11-14; 2 Tim 2:2; 4:2; 1 Pet 5:1-2). Pastors are appointed by God (Acts 20:28; cf. Eph 4:11) to work within the church, and with the church, serving as examples, and not “lording” their authority over others (1 Pet 5:3). Church pastors are to guard their flock against false teachers and their false doctrines, guiding believers into God’s will, and feeding them with the truths of Scripture. God’s Word is the food pastors serve to their flocks so they might be nourished and grow spiritually (1 Cor 3:2; Heb 5:12-14; 1 Pet 2:2).
Foolish and worthless leaders (Isa 56:11-12; Jer 10:21; 23:1-2; 50:6; Ezek 34:1-10; Zec 11:15-17). The two words to describe the bad shepherd in Zechariah 11:15-17 are foolish and worthless. Foolish translates the Hebrew word אֱוִלִי evili, which, in this context, connotes an immoral leader who had no regard for those to whom he was to minster. “The word [fool] is used in Scripture with respect to moral more than to intellectual deficiencies. The “fool” is not so much one lacking in mental powers, as one who misuses them; not one who does not reason, but reasons wrongly.”[4] The foremost characteristic of a fool is that God is absent from his heart; as the Scripture states, “The fool has said in his heart, ‘There is no God’”  (Psa 14:1). Being devoid of any divine viewpoint or concern, the fool thinks only of self and will use others as a means of personal benefit. Zechariah describes the foolish shepherd-leader as one “who will not care for the perishing, seek the scattered, heal the broken, or sustain the one standing, but will devour the flesh of the fat sheep and tear off their hoofs” (Zec 11:16). The word worthless translates the Hebrew word אֱלִיל elil, which connotes something of no value. In Zechariah 11:17 it refers to the leader who is of no value to God or others. The worthless shepherd has no sense of commitment to the flock under his care, and “who leaves the flock” (Zec 11:17). Elsewhere, Scripture describes the worthless person as one who “digs up evil” (Pro 16:27), “makes a mockery of justice” (Pro 19:28), and “plots evil against the LORD” (Nah 1:11). He leads others away from God (Deu 13:13), is given to lewd behavior (Judg 19:22), hides from justice (Judg 20:13), is unreasonable (1 Sam 25:17), defies authority (2 Sam 20:1), is willing to lie against the innocent and promote injustice (1 Ki 21:9-13), and seeks to overpower the timid leader (2 Chron 13:7). It should be noted that worthless persons can be born into good families, for “the sons of Eli were worthless men; they did not know the LORD” (1 Sam 2:12). And, they can attach themselves to a godly leader and cause trouble, such as “the wicked and worthless men among those who went with David” (1 Sam 30:22).
 
[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1258.
[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 843.
[3] Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 939.
[4] Merrill Frederick Unger, R. K. Harrison, Howard Frederic Vos et al., “Fool”, The New Unger’s Bible Dictionary, (Chicago: Moody Press, 1988).

Zechariah 11:1-17

     The pericope opens with a pronouncement of judgment against the leaders and land to the north and east of Judah (Zec 11:1-3), perhaps because of some wrong they’d committed against the Israelites. God then called Zechariah to act out a message to His people (Zec 11:4). The prophet’s first role was as a shepherd who pastured a flock that was doomed to slaughter (Zec 11:5-14), and his second role was as a foolish shepherd who selfishly abused his flock and was cursed (Zec 11:15-17). The bad shepherds abused the sheep (Zec 11:5), and were judged by God Himself (Zec 11:6). Acting as a shepherd, Zechariah took two staffs, which he named Favor and Union (Zec 11:7). God, speaking through Zechariah, stated, “I annihilated the three shepherds in one month, for my soul was impatient with them, and their soul also was weary of me” (Zec 11:8). The three shepherds are not identified and could represent three actual shepherds, three kings, or three offices of leadership such as king, prophet, and priest. Then, speaking to the nation again, the Lord states, “I will not pasture you. What is to die, let it die, and what is to be annihilated, let it be annihilated; and let those who are left eat one another's flesh” (Zec 11:9); this is presumably because of some sinful failing on their part. Zechariah took the staff he called Favor, and cut it in pieces, which represented God’s breaking His covenant with His people (Zec 11:10). This does not appear to be a reference to any of the major biblical covenants (i.e. Noahic, Abrahamic, Mosaic, Palestinian, Davidic, New), but a metaphor of the broken relationship between God and the people of Zechariah’s day. When Zechariah did this, he said, “the afflicted of the flock who were watching me realized that it was the word of the LORD” (Zec 11:11). Speaking as their shepherd—who had broken his staff—he asked them to pay him his wages, and they gave him thirty pieces of silver (Zec 11:12). God told Zechariah to take the money and “throw it to the potter, that magnificent price at which I was valued by them” (Zec 11:13a). So he “took the thirty shekels of silver and threw them to the potter in the house of the LORD” (Zec 11:13b). This might imply the temple reconstruction was complete at the time Zechariah received his message. Matthew saw this symbolic act as prophecy concerning Judas and the betrayal of Jesus (see Matt 27:3-10). Zechariah then cut in pieces his second staff, the one he’d named Union, “to break the brotherhood between Judah and Israel” (Zec 11:14). This verse is difficult to know who he’s talking about, since the separation between Israel and Judah occurred historically after the death of Solomon in 930 B.C. God called Zechariah to assume a second role, that of a foolish shepherd (Zec 11:15). This role was to typify a leader God would raise up to punish His people, one “who will not care for the perishing, seek the scattered, heal the broken, or sustain the one standing, but will devour the flesh of the fat sheep and tear off their hoofs” (Zec 11:16). At times, God appoints unjust rulers to discipline His people (Isa 3:1-5; 10:5-11; Hab 1:5-10). Finally, concerning the unjust leaders in Zechariah’s day, God declares, “Woe to the worthless shepherd who leaves the flock! A sword will be on his arm and on his right eye! His arm will be totally withered and his right eye will be blind” (Zec 11:17). Because of his sin, the foolish shepherd’s strength and intelligence will be crippled, rendering him unfit to lead. Overall, the chapter emphasizes God’s sovereignty to administer just punishment to nations, leaders, and His people.

Zechariah 10:1-12

     In Zechariah chapter ten, God promises to bless His people if they will obey Him and turn from their idols and false shepherds (Zec 10:1-3a), and encourages them with promises of future millennial blessings (Zec 10:3b-12). God opens with a call to His people to look to Him for blessings (Zec 10:1), and to turn from the idols and false leaders who were leading them away from the Lord. The Lord said, “For the teraphim speak iniquity, and the diviners see lying visions and tell false dreams; they comfort in vain. Therefore, the people wander like sheep, they are afflicted, because there is no shepherd. My anger is kindled against the shepherds, and I will punish the male goats” (Zec 10:2-3a). Idolatry is the sin of substitution in which we devote ourselves to worship something or someone in the place of God. It is foremost a sin of a covetous heart (Col 3:5) that leads us to desire more than what God provides, and to trust something or someone lesser than God to satisfy our wants and needs. The believer who is satisfied with God is content with what he has (1 Tim 6:7-11; cf. Phil 4:11), but the covetous heart is never content and always seeks more (i.e. money, success, friends, etc.) in order to feel secure or to please the flesh. In spite of their failings, God has a future for His people, and it is to make them majestic (Zec 10:3b), but only in connection with their future Messiah. God declares, “From them will come the cornerstone, from them the tent peg, from them the bow of battle, from them every ruler, all of them together” (Zec 10:4).
"From the house of Judah would come the cornerstone of the building (kingdom) He would build, namely, Messiah (cf. 3:9; Gen. 49:10; Ps. 118:22; Isa. 28:16; Jer. 30:21; Acts 4:11; Eph. 2:20; 1 Pet. 2:1–8). The cornerstone (Heb. pinnah) was a figure of a leader who would stabilize a nation and keep it from sliding down a slippery slope (cf. Judg. 20:2; 1 Sam. 14:38; Isa. 19:13). Messiah would also be like a tent peg (Heb. yathed) in that He would hold the tent (kingdom) firmly in place (cf. Judg. 4:21–22; Isa. 22:23–24; Acts 15:16). The Hebrew word also describes a peg inside a tent on which people hung beautiful things that glorified their homes (cf. 6:13; Isa. 22:22–24; Ezek. 15:3). Messiah would also be Yahweh’s bow by which He would destroy His enemies (cf. 9:13; Ps. 45:5; Rev. 19:11–16). All these figures picture the strong, stable, victorious, and trustworthy nature of Messiah’s rule."[1]
     When Messiah returns at His second coming and leads His people in battle, they will tread down their enemies (Zec 10:5), and the divided tribes of Judah and Israel will be reunited (Zec 10:6), and they will rejoice in the Lord (Zec 10:8). This will occur when God reunites His people, when He whistles for them as a shepherd calls for his sheep (Zec 10:9), and He brings them back into the land (Zec 10:10). He declares this will happen after they’ve passed through “the sea of distress” (Zec 10:11), which likely refers to the time of the Tribulation (Rev chapters 6-18). At the time God establishes His millennial kingdom, He declares, “I will strengthen them in the LORD, and in His name they will walk” (Zec 10:12). The kingdoms of this world, and those of us who make up their citizenry, do not have the answers or resources for our biggest problems, and we eagerly look forward to the return of Christ, who alone will make the world a better place. Until then, we must let our lights shine as brightly as possible, speak God’s truth, walk in His love, and share the gospel of Christ that others might come to believe in Jesus and be saved out of this fallen world (1 Cor 15:3-4; cf. John 3:16; Eph 2:8-9; Tit 3:5).
[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Zec 10:4.

Zechariah 9:1-17

     Zechariah chapter nine is an undated prophecy that addresses how God deals with Gentile nations who threaten Israel (Zec 9:1-8), promises the future coming of Messiah (Zec 9:9-10), and the return of Israelites back to the land with blessing (Zec 9:11-17). The chapter opens with the names of cities familiar to Israelites in Zechariah’s day; cities the Lord was against; namely, Hadrach, Damascus, Hamath, Tyre and Sidon (Zec 9:1-2). Though Tyre had built herself a fortress and accumulated great wealth (Zec 9:3), God would throw her wealth into the sea and destroy the city with fire (Zec 9:4). The surrounding cities of Ashkelon, Gaza, Ekron, and Ashdod will be judged (Zec 9:5), and God will “cut off the pride of the Philistines” (Zec 9:6). He states, “I will remove their blood from their mouth and their detestable things from between their teeth” (Zec 9:7). This most likely refers to the eating of flesh with blood in it, which God detested (Gen 9:4; Lev 3:17). Interestingly, some of the Philistines would respond positively to God’s judgments, turning to the Lord in faith, and “be a remnant for our God, and be like a clan in Judah, and Ekron like a Jebusite” (Zec 9:7b). God promises to protect His people, saying, “But I will camp around My house because of an army, because of him who passes by and returns; and no oppressor will pass over them anymore, for now I have seen with My eyes” (Zec 9:8). Some Bible scholars see the events described in verses 1-8 as a prophecy concerning Alexander the Great’s military conquests in the fourth century B.C. (Constable, Johnson, Ryrie, Wiersbe). That’s possible, though one cannot be dogmatic here. What is emphasized in this section is God’s sovereign control over Gentile nations and the promise to judge them because of their pride. Zechariah 9:9-10 is a split prophecy that refers to Jesus at His first and second comings. The entire church age fits in between these two verses. Other split prophecies are found in the OT (Isa 9:6-7; 61:1-3; cf. Luke 4:16-21). The picture of the Messiah coming, riding on the colt of a donkey, is a picture of a humble and gentle ruler, not the splendor and pride one would expect of a ruler riding on a warhorse. We know Jesus was rejected by Israel just prior to His crucifixion; and the passage ultimately finds its fulfillment in the second coming (Rev 19:11-21), when Jesus establishes His kingdom on earth (Rev 20:1-6); a kingdom that will be universal (Psa 72:8; Dan 2:35), marked by righteousness (Isa 9:6-7; Jer 23:5-6), and bring peace to the world (Isa 2:4; Mic 4:3). But to the Israelites of Zechariah’s day, who were related to God by covenant, He would set them free from the pit of Babylon (Zec 9:11), and give them hope and a double blessing to make up for their suffering (Zec 9:12). God is then pictured as a divine Warrior who uses His restored people as a weapon to bring judgment upon surrounding Gentile nations (Zec 9:13-14). The Israelites will rejoice when this happens because God will both save them from their enemies (Zec 9:15-16) and bless their crops (Zec 9:17). In all this, God is portrayed as the sovereign Ruler over His people as well as the Gentile nations who surrounded them.

Zechariah 8:1-23

     In Zechariah chapter eight, God reveals He’s in control of current and future blessings, and He calls His people to walk in truth and righteousness. In the opening verses, God reveals He is “the LORD of hosts” which emphasizes His sovereignty over all; especially His people, whom He is jealous for (Zec 8:1-2). God reveals His plans for Israel by promising that the old and young will dwell safely in Jerusalem and will play in the streets (Zec 8:4-6). In addition, He will call His people from the nations of the world to dwell there (Zec 8:7-8), declaring, “I will be their God in truth and righteousness” (Zec 8:8b). The Lord spoke to the returnees in Zechariah’s day, saying, “Let your hands be strong, you who are listening in these days to these words from the mouth of the prophets, those who spoke in the day that the foundation of the house of the LORD of hosts was laid, to the end that the temple might be built” (Zec 8:9). He tells them to ponder the days of recent past, when they were experiencing economic and social unrest (Zec 8:10), when, because of their sin, God “set all men one against another” (Zec 8:10b). But now, because of their obedience, He would change their situation, saying, “For there will be peace for the seed: the vine will yield its fruit, the land will yield its produce and the heavens will give their dew; and I will cause the remnant of this people to inherit all these things” (Zec 8:12). Just as Israel had become a curse to the nations, because of their sin, now God would make them a blessing, because of their obedience (Zec 8:13-15). But He had expectations of them; specifically, “‘speak the truth to one another; judge with truth and judgment for peace in your gates. Also let none of you devise evil in your heart against another, and do not love perjury; for all these are what I hate,’ declares the LORD” (Zec 8:16-17). God answered the question that was posed concerning the fasts (Zec 8:18-19a; cf. 7:3), saying, they will be changed to “joy, gladness, and cheerful feasts for the house of Judah” (Zec 8:19). Again, this would come as the people learned to “love truth and peace” (Zec 8:19b). Finally, God encourages His people with more promises of future blessings, for many Gentiles (Zec 8:20) will see God’s blessings in Jerusalem and will say, “Let us go at once to entreat the favor of the LORD, and to seek the LORD of hosts” (Zec 8:21). Because of God’s blessing, Jerusalem will be viewed favorably, and “many peoples and mighty nations will come to seek the LORD of hosts in Jerusalem and to entreat the favor of the LORD” (Zec 8:22). The blessing will be tied to the Jews themselves, for “in 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’” (Zec 8:23). This message would have encouraged the Jews of Zechariah’s day, knowing God was with them as they pursued truth and righteousness.

Zechariah 7:1-14

     In Zechariah chapter seven, God rebuked some Jewish returnees for their religious hypocrisy, calling them to obey His commands rather than continue empty religious practices. This prophecy was given to Zechariah on December 7, 518 B.C. (Zec 7:1). Apparently, some Jewish returnees from Babylon had settled in the town of Bethel, which was located about 10 miles north of Jerusalem. They sent two men, Sharezer and Regemmelech, along with other men, supposedly “to seek the favor of the LORD” (Zec 7:2). They consulted the priests and prophets, asking, “Shall I weep in the fifth month and abstain, as I have done these many years?” (Zec 7:3). The fast they were asking about was practiced in connection with the destruction of the Solomonic temple, seventy years earlier, on August 14, 586 B.C. (see 2 Ki 25:8-9). The fast was not required under the Mosaic Law and had probably become a religious tradition. Since the temple was nearly rebuilt, they wondered if the fast would be inappropriate? Though the question was brought to the priests and prophets, God felt the need to answer them directly through His prophet, Zechariah (Zec 7:4). Though certain men from Bethel came with their question, God’s reply was broader, as He spoke “to all the people of the land and to the priests” (Zec 7:5a). God rebuked them for their religious practices which had replaced true piety, declaring they’d actually done it for themselves rather than for Him (Zec 7:5b-6). The message being delivered through Zechariah was exactly the same as that of God’s former prophets (Zec 7:7-8); a message that exposed their religious hypocrisy and unethical abuses of the vulnerable in society. God summarized the message of His prophets, saying, “Dispense true justice and practice kindness and compassion each to his brother; and do not oppress the widow or the orphan, the stranger or the poor; and do not devise evil in your hearts against one another” (Zec 7:9-10; cf. 1 Sam 15:22; Pro 21:3; Isa 1:10-20; Hos 6:6; Mic 6:6-8). Unfortunately, the record of Israel’s past was that God’s prophets were repeatedly ignored or mistreated and the vulnerable continued to be exploited. God was calling Zechariah’s generation to be different than their forefathers, men who “refused to pay attention and turned a stubborn shoulder and stopped their ears from hearing. They made their hearts like flint so that they could not hear the law and the words which the LORD of hosts had sent by His Spirit through the former prophets; therefore, great wrath came from the LORD of hosts” (Zec 7:11-12). God repeatedly called for them to obey His commands, but they refused. “And just as He called and they would not listen, so they called and I would not listen” (Zec 7:13). The result was that they were judged and scattered among the nations because of their violations of the Law (see Ex 22:21-24; Deu 10:17-18; Jer 21:12; Mal 3:5). By their own sinful choices, “they made the pleasant land desolate” (Zec 7:14).