Thinking on Scripture with Dr. Steven R. Cook

A Primer on Christians and Social Reform

     This is a short talk--ten minutes--on the subject of Christians and social reform. This is a hot topic and one that Christians have argued about for years. This short presentation was given during a question and answer session, so it's not intended to address every subject, only a few talking points that reflect the current views of this teacher. 

Malachi 2:17-3:6

     The primary point of this pericope is that God will judge His people in order to purify them for future service. The pericope opens with anthropomorphic language in which God tells His people they had wearied Him with their words. In incredulity, they asked, “How have we wearied Him?” What they were saying was, “Everyone who does evil is good in the sight of the LORD, and He delights in them,” or, “Where is the God of justice?” (Mal 2:17). Apparently, some assumed God was approving of evil, while others thought He simply did not care about justice. Of course, God cares about justice. He is righteous in character and just in all His ways. God does show grace to the wicked (Matt 5:45; Acts 14:17), that they might have time to respond to Him in faith and be saved; for God “is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9); and the righteous are, at times, permitted to suffer (Job 1:1-21; 2:9-10; 2 Tim 3:12). But God will judge the wicked; if not in this life, then the next (Rev 20:11-15).The Lord responded to their comments by pointing them to the future; specifically, the time when He would send His messenger, saying, “Behold, I am going to send My messenger, and he will clear the way before Me” (Mal 3:1a). We know from the NT that this messenger is John the Baptist (Matt 11:10, 14; 17:11-12), who prepared the way for Messiah (cf. Isa 40:3-5). Then the Lord says, “And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming” (Mal 3:1b). This refers to Jesus, the Messiah. “From the historical perspective, since this is an oracle about John the Baptist preparing people for Jesus the Messiah, then the covenant must be the new covenant that Christ inaugurated in the upper room and sealed with his blood at the cross.”[1] Jesus’ first coming is only a partial fulfillment of this prophecy, which will be completed at His second coming, when He will judge the world and establish His kingdom on earth. Malachi then states, “But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire and like fullers’ soap” (Mal 3:2). Jesus will come after the time of the Tribulation, and will judge His people in order to remove their impurities, (Mal 3:2b). God “will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver” (Mal 3:3a). The Levites in Malachi’s day were not leading worship as they should, and were under God’s judgment. In the future, when Christ sets up His kingdom on earth, the Levites will again serve in the temple. However, at that time, they will be refined and cleansed by the Lord, “so that they may present to the LORD offerings in righteousness” (Mal 3:3b). That future generation of priests will offer as the Lord prescribes, saying, “Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years” (Mal 3:4). Furthermore, in that day, God will judge all Israel, not just the Levites, and He will judge them for their many sins, saying, “Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien and do not fear Me” (Mal 3:5). God will judge sorcerers who seek to know the future by magical means, adulterers who are unfaithful in marriage, and those who corrupt justice by giving false testimony (Mal 3:5a). He will also judge those who oppress, either actively or passively, the most vulnerable in society, which include the common laborer, the widow and orphan, and the transient traveler passing through the land (Mal 3:5b). God’s people could know His promises were true, for they rested on His unchangeable nature, as He tells them, “For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed” (Mal 3:6). When God says He “does not change” (Mal 3:6a), He is speaking of His nature, not the course of action He may take with His people. We must remember that Israel was locked into a bilateral covenant—the Mosaic covenant—which made blessing or cursing dependent of their obedience or disobedience (see Deut 28:1-68). The Mosaic covenant was itself tied to a unilateral covenant—the Abrahamic covenant—which guaranteed Israel’s future preservation (Gen 12:1-3). God, who does not change, was faithful to purify His people in the furnace of affliction, while keeping His hand on the thermostat, so that they were not totally destroyed.
 
[1] Allen P. Ross, Malachi Then and Now: An Expository Commentary Based on Detailed Exegetical Analysis (Bellingham, WA: Lexham Press, 2016), 135.

Role Responsibilities in Marriage

     Ephesians 5:22-33 addresses Christian couples only and portrays the marriage as tri-personal, involving the husband, wife, and the Lord Jesus Christ. The Christian husband and wife are spiritually equal in God’s sight (Gal 3:28; 1 Pet 3:7); however, spiritual equality should not be confused with role distinctions. The husband is to be the leader of the home, as Christ is the head of the church, and the wife is to submit to her husband, as the church submits to Christ. Both the husband and wife fulfill God’s expectations when they learn to function together as a unit, each executing their godly roles. The Christian man who agrees to marry automatically comes under the authority of God who directs him to love his wife as Christ loves the church. The wife who agrees to marry also comes under the authority of God who calls her to submit to her husband.
     God designed the husband to be the loving leader to guide the relationship into His will, and the wife is to walk in harmony with him (Gen 2:18; 21-23; cf. Eph 5:25-33). The husband is to love (ἀγαπάω agapao) his wife as Christ loves the church (Eph 5:25), and he does this in submission to Christ who is his authority (1 Cor 11:3). The apostle Paul describes Christian love, saying, “Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails” (1 Cor 13:4-8a).
     The Christian husband is called to live with his wife in an understanding way and to honor her as a fellow heir of the grace of God (1 Pet 3:7). He is to make his wife feel protected and safe, for there can be no love where fear is present (1 John 4:18). Biblical love is sacrificial (Eph 5:25; cf. Matt 20:28; John 13:34; 15:13; Rom 5:8; 14:15; 15:3), is greater than feelings (Col 3:19), and cares more about others than self (Matt 5:43-45; Phil 2:3-4). Biblical love is gracious, unselfish, and given freely from the bounty of one’s own resources, with an open hand, always for the benefit and joy of others, expecting nothing in return. It is, in fact, God’s love, born in the heart of the believer who walks with God and desires His closeness.
     The husband’s love is measured against the love of Jesus Christ. So how does Christ love? The greatest act of Christ’s love is seen in the sacrifice of His life by which He saves and sanctifies the church (Eph 5:23, 25). Christ is also full of grace and truth (John 1:14-17), He lifts the burdens of those who come to Him (Matt 11:28–30; Mark 10:42–45), He builds up and protects (Matt 16:18), He prayerfully intercedes (Rom 8:34), He comforts (2 Thess 2:16-17), and He is faithful (2 Tim 2:13). The Christian man who fully understands the love of Christ for him will have both a motivation and model by which to love his wife.
     The wife was created to “help” her husband (Gen 2:20). The word helper (עֵזֶר.Heb ezer) is an exalted term that is sometimes employed of God who helps the needy (Gen 49:25; Ex 18:4; 1 Sam 7:12; Isa 41:10; Psa 10:14; 33:20). Just as God helps His people to do His will, so the wife is called to help her husband serve the Lord and bring Him glory. She helps her husband by encouraging him to seek the Lord and live godly. The wife is also called to love her husband (Tit 2:4), and to respect him (Eph 5:33), both in private and in public. To respect is to revere, value highly, think much of, esteem. She respects him because of the Lord, not because he is perfect or always deserves it. In this manner, respect is a display of grace, not merit. Being respectful is thoughtful and intentional as she consults him as the leader of the family, discusses matters with him (work, finances, friends, etc.) and supports his decisions. Though he fails, she does not criticize him in front of others, nor talk badly about him when he’s not around. Rather, she is polite and notes his good qualities and accomplishments. Of course, the man who grows spiritually, serves as the spiritual leader to his family, makes more good choices than bad, and faithfully loves his wife makes it easier for her to respect him.
     Lastly, just as the husband has an ideal model of love and service in Christ, the wife has an ideal model in the woman of excellence described in Proverbs 31. The phrase an excellent wife (Pro 31:10; Heb.  אֵשֶׁת־חַיִל esheth chayil) was first used of Ruth, who was described as a woman of excellence (Ruth 3:11, NASB) or a woman of noble character (CSB). Ruth was the great-grandmother of King David, who married Bathsheba, who is perhaps the one who shared her wisdom with her son, King Solomon (Pro 31:1). If this is correct, then it’s possible Bathsheba saw in Ruth a template for the woman of noble character. A study of the book of Ruth reveals she was committed to God and His people (Ruth 1:16-17; 2:11), possessed a strong work ethic (Ruth 2:7, 17), listened to good advice (Ruth 2:8-9; 3:1-6), showed respect to others (Ruth 2:10), cared for the needy (Ruth 2:17-18), sought to marry a noble man (Ruth 3:7-10; 4:13), and was praised for her excellence and love for others (Ruth 3:11; 4:15).
     According to Proverbs 31:10-31, the excellent wife is precious to her husband (Pro 31:10), and he trusts her (Pro 31:11). It is said, “She does him good and not evil all the days of her life” (Pro 31:12). She delights to work with her hands, knowing she’s providing for the good of her family (Pro 31:13, 15, 17-19, 27). She’s a smart shopper (Pro 31:14), and savvy business woman (Pro 31:16, 24), who is recognized for her work (Pro 31:31). She uses her time well (Pro 31:15, 27), is energetic and strong (Pro 31:17), cares for the poor and needy (Pro 31:20), provides for those in her household (Pro 31:21, 27), and does not neglect her own needs or appearance (Pro 31:22). As she is respected in the home, her husband is respected in the community (Pro 31:23), and both he and her children give praise for her dignity (Pro 31:28). She has an optimistic outlook on life, as “Strength and dignity are her clothing, and she smiles at the future” (Pro 31:25). She is also noted for her wisdom, and “the teaching of kindness is on her tongue” (Pro 31:26). She is the ideal wife, for though many women have done nobly, she excels them all (Pro 31:29). What makes this woman so excellent? What drives her to possess all the virtues of a godly woman, for which her husband praises her? Solomon tells us. It’s not her personal charm, which is deceitful; nor her physical beauty, which is fleeting (Pro 31:30a). Rather, it’s because she is “a woman who fears the LORD” (Pro 31:30b). This one “shall be praised” by all who know and appreciate her godliness. What is prioritized is the inner qualities of godliness and virtue that make for an enjoyable, stable, and lasting marriage. Other qualities and features of godly women are as follows:
"I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, but rather by means of good works, as is proper for women making a claim to godliness. A woman must quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet." (1 Tim 2:9-12)
"Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, so that they may encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored." (Tit 2:4-6)
"In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, as they observe your chaste and respectful behavior. Your adornment must not be merely external—braiding the hair, and wearing gold jewelry, or putting on dresses; but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear." (1 Pet 3:1-6)

Marriage: A Divine Institution

     According to Scripture, God created four foundational institutions that are for individual blessing and national stability. The four divine institutions are: Responsible Dominion—the sphere of life God has placed under our care (Gen 1:26-30; 2:16-17), Marriage—the covenantal union of a man and a woman to serve and enjoy God (Gen 2:18-24; cf. Matt 19:4-6), Family—the smallest social unit intended to train succeeding generations for godliness and authority orientation (Gen 4:1-2; Deut 6:4-7; Eph 6:1-4), Human Government—delegated authority to promote freedom, order, and to protect citizens from evil (Gen 9:5-7; 10:32; 11:1-9; Acts 17:24-28; Rom 13:1-7). Each of these institutions build on each other, for there will not be national stability if the families are not morally strong; the families will not be morally strong if the marriage is not godly; and, the marriage will not be godly if individuals are not making good choices to know and walk in God’s will.
     Marriage, being a divine institution, it is not open to redefinition or modification by people, and there are penalties—both individual and national—for those who would tinker with them. The first married couple set the standard for marriage. As man and woman, Adam and Eve were created in God’s image to live under His provision and authority, to walk in fellowship with Him, and to fulfill the specific purpose of ruling over His creation (Gen 1:26-28). In this regard they were to complement each other. All three members of the Trinity were involved in the creation of Adam and Eve (Gen 1:26-28). Scripture reveals, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). Adam and Eve were created for relationships; first with God, then with each other, then the animals and world around them. They were to fulfill the divine mandate to “be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth” (Gen. 1:28). They possessed a clear sense of purpose under the authority of God.
     Genesis chapter one provides a snapshot of the creation of the first couple; however, in Genesis chapter two, we learn there was a short lapse of time between the creation of Adam and Eve (Gen 2:15-24). Originally, Adam was created sinless, with the unhindered capacity to walk with God and serve Him. Though he was sinless, Adam was not complete. God said, “It is not good for the man to be alone; I will make him a helper [Heb. עֵזֶר ezer] suitable for him” (Gen 2:18). Before God created the first woman, He took time to educate Adam about his relational incompleteness. God brought a multitude of animals before Adam (most likely in pairs of male and female), and after observing and naming them (Gen 2:19), Adam realized “there was not found a helper [Heb. עֵזֶר ezer] suitable for him” (Gen 2:20). God corrected what Adam could not. The Lord caused Adam to fall asleep and “took one of his ribs and closed up the flesh at that place” (Gen 2:21). God then “fashioned into a woman the rib which He had taken from the man, and brought her to the man” (Gen 2:22). This was a divinely arranged marriage. It is noteworthy that the “woman was taken not from Adam’s head to dominate him, nor from his feet to be trodden down, but from under his arm to be protected, and from near his heart to be loved.”[1]
Sin changed humanity and the world in which we live. Satan (a fallen angel) attacked the first marriage and tempted the man and woman to disobey God (Gen 3:1-7). Adam and Eve listened to Satan and rejected God’s will (Gen 2:15-17; 3:1-8), and sin was introduced into the human race and the whole world is now under a curse (Gen 3:8-19; Rom 5:12-19; 8:20-22). Eve was deceived by Satan, but Adam sinned with his eyes open (1 Tim 2:14). The institution of marriage continued after the historic fall of Adam and Eve and took on various ceremonies based on ever changing social customs. The Bible directs believers to marry believers (1 Cor 7:39; 2 Cor 6:14-15), but does not prescribe a specific ceremony to follow, or vows to take, but leaves these matters for people to decide for themselves. Marriage is divinely illustrative of Yahweh’s relationship with Israel (Isa 54:5), and Christ’s relationship with the church (2 Cor 11:2). Marriage is to be holy, because God is holy (1 Pet 1:15-16). Marriage is to be built on love, because God is love (1 John 4:16-21).
     Marriage is a covenant relationship (Prov 2:16-17; Ezek 16:8; Mal 2:14-15; Matt 19:6). In Scripture, the word covenant (Heb. בְּרִית berith, Grk. διαθήκη diatheke) is used of a treaty, alliance, or contract. The strength of a covenant depends on the person, or persons, who enter into it. Some covenants are vertical between God and individuals or groups, and some are horizontal between people. Some of God’s covenants are unilateral, in which God acts alone and unconditionally promises to provide and bless another. Some of God’s covenants are bilateral, in which blessing or cursing is conditioned on faithful obedience to stated laws. Covenants made by people are generally bilateral, depending on the faithfulness of each person to keep their promise. Though we, as individuals, may unilaterally promise to be faithful to our spouses (which is good), no matter what, we also realize that our promises are no stronger than our ability or integrity to hold on to them. Because none of us are morally perfect, nor hold infinite power to be good and do good, but live in a fallen world and possess sinful natures that draw us away from what is right, we realize that faithfulness to vows is not always a reality. Even some of the godliest men and women have failed to keep their word. Because of sin, the Bible permits a way out of the marital relationship in cases of adultery (Matt 5:32; 19:8-9), or abandonment (1 Cor 7:12-15). Though available, these options are not always preferable (1 Cor 7:10-11).
 
[1] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 35.

Malachi 2:10-16

     In this pericope, Malachi rebukes the men who divorced their wives and married unbelievers who were still committed to their paganism. In the opening verse, Malachi points out that Israel was a special nation, created by God (Isa 43:15), who regards Himself as their Father, and the nation as His son (Ex 4:22; Isa 63:16). As such, the Israelites were not behaving as loving siblings, but were treating each other treacherously (Mal 2:10). The treacherous behavior addressed was that many of the Israelite men had “married the daughter of a foreign god” (Mal 2:11). These men had divorced their believing wives and married foreign women who kept their pagan faith; which was forbidden (Deut 7:1-4). Apparently, Ezra and Nehemiah were dealing with the same issue (see Ezra 9:1-4; Neh 13:23-31). An Israelite believer could marry a foreigner, like Ruth, if she joined the faith. But if she held fast to her pagan gods, like Jezebel, then it was forbidden. In the NT, Christians are warned against marrying unbelievers because it will cause problems and lead them away from the Lord (1 Cor 7:39; 2 Cor 6:14-18). The Israelite man guilty of marrying a woman who was committed to idolatry was to be “cut off from the tents of Jacob” (Mal 2:12a), even though he continued to approach God through sacrifices, acting as if he’d done nothing wrong (Mal 2:12b). Restoring the relationship with his believing wife was more important than offering sacrifices to the Lord (cf. Matt 5:23-24). Another thing these men were doing included covering “the altar of the LORD with tears, with weeping and with groaning, because He no longer regards the offering or accepts it with favor from your hand” (Mal 2:13). They wanted their sin and God’s blessings too; but God refused to answer their prayers because they failed to treat their believing wives honorably. This principle is true in the NT, as Christian men are told to live with their wives in an understanding way, to “show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered” (1 Pet 3:7). The sin of these Israelite men had rendered them spiritually dull, and they were wondering, “for what reason” the Lord was not answering their prayers (Mal 2:14a). Malachi plainly explained, “Because the LORD has been a witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion and your wife by covenant” (Mal 2:14). God intended their marriage to be based on loyal-love, with each seeking God’s best in their partner; however, these men behaved treacherously by divorcing their wives, presumably to satisfy their sexual desires with pagan women. Marriage is a divine institution (Gen 2:21-24), in which God is personal witness to the covenant bond. The man who had even a remnant of the Spirit working in his life did not abandon his wife (Mal 2:15a). Furthermore, he would likely be one who produced godly offspring, as his children would see his commitment and perhaps follow in his footsteps (Mal 2:15b). Men devoid of divine viewpoint will naturally care little about spiritual matters in their own lives or the lives of their children. If permitted to spread, the practice of divorcing godly wives and marrying pagans would undermine the spiritual fabric of Israel’s society and lead to national instability. So, Malachi says to these men, “Take heed then to your spirit, and let no one deal treacherously against the wife of your youth” (Mal 2:15c). The spiritual husband would be committed to God and faithful to his wife, ministering to her needs as best he can. The Lord then states, very emphatically, “I hate divorce” (Mal 2:16a).[1] God created the institution of marriage (Gen 2:21-24), which is intended to unite, in faithfulness, a man and a woman together for life. The union is between God and the couple He joins together. And, because God Himself is a covenant keeping God who is faithful to His promises, He expects those who walk with Him to keep their promises too. Unfortunately, many in Malachi’s day were divorcing their wives for sinful reasons; and, rather than wearing a garment of love, with which to cover and protect his wife, he wore a garment of “wrong” that injured himself, his wife, and his children. So, God says to this man, for a second time, “take heed to your spirit, that you do not deal treacherously” (Mal 2:16c). The spiritual man who walks with God will honor his vows to his wife and remain faithful to her.
 
[1] The Hebrew text could also read: “If he hates and divorces his wife” (CSB) or “The man who hates and divorces his wife” (NIV). If correct, the subject of “hate” is the husband, not the Lord; and the object of the husband’s hate is his wife. Whether God or the husband is the subject in the passage, divorce is wrong. However, because of sin, divorce was permitted (Deut 24:1-4; Matt 19:7-8), and the marriage could be terminated because of adultery (Matt 19:9), or desertion of an unbelieving spouse (1 Cor 7:12-16). Though divorce is an option, it is not required, and reconciliation, if possible, is always preferred.

The Old and New Priesthood

     A priest was one who offered prayers, sacrifices, and worship to God on behalf of others. He also offered instruction, by speech and behavior, concerning how to properly approach God in righteousness. In the OT—before the Mosaic Law—few priests are mentioned. Melchizedek functioned as the king/priest of Salem (Gen 14:18-20; cf. Heb 7:1), and Jethro/Ruel (Moses’ father-in-law) as the priest of Midian (Ex 2:16-21; 3:1). Job served as the priest over his household, offering sacrifices for the sins of his family (Job 1:5). Most people worshipped and served God as non-priests. Men such as Noah, Abraham, Isaac and Jacob built temporary stone altars and worshipped God directly (Gen 8:20-21; Gen 12:7; 13:18; 26:24-25; 35:1-7). Before the Mosaic Law, it appears that sacrifice and worship were personal, simple, did not require special attire, and were not tied to a specific geographic location or facility.
     After Israel was delivered from the bondage of Egypt, God established the Hebrews as a theocratic nation among the Gentile nations of the world. God originally intended the whole nation to be a kingdom of priests, saying, “and you shall be to Me a kingdom of priests and a holy nation” (Ex 19:6). However, because of the sin of worshipping the golden calf (Ex 32:1-35), God took that privilege from the nation and gave it solely to the tribe of Levi (Num 3:6-10).
     Aaron was from the tribe of Levi, and he and his descendants constituted the priestly class in Israel, and other qualified Levites helped them in their priestly duties. The distinction between priests and Levites continued into the NT (John 1:19; Luke 10:31-32). The priests in Israel were not given land (Num 18:20, 23-24), but could live in one of forty-eight cities that were assigned to them (Num 35:7). Their living was derived from the tithe (Num 18:21, 24-28), and they could eat part of the animal sacrifice (Lev 5:13, 7:31-34), along with their family (Lev 10:12-15).
     God required that Levitical priests could not have any physical defects (Lev 21:17-23), and restricted the age to twenty-five to fifty (Num 8:24-25). The Levitical priests originally served in the tabernacle, and later in the temple. Special clothing was required both for the priests and the high priest. Throughout the years of their priestly service they were required to:
Be holy in their behavior (Ex 19:6).
Teach God’s Law to others (Lev 10:8-11; Deut 31:9-13; 33:8-10; 2 Chron 17:7-9; Ezra 7:10; Mal 2:7).
Offer sacrifices for sin to God (Lev chapters 4, 9, 16).
Adjudicate legal matters (Deut 17:8-13; 19:16-17; 2 Chron 19:8-10).
Preserve the tabernacle and temple (Num 18:1-7).
Perform official duties in the Holy of Holies once a year (Ex 30:6-10; Lev 16).
Inspect persons, animals, and fabrics to make sure they were clean (Lev 1:3; Deu 15:21; Lev 13-15).
Receive the tithes (Num 18:21, 26; cf. Heb 7:5).
Pronounce God’s blessing on the nation (Num 6:22-27).
     The death of Christ on the cross fulfilled the Mosaic Law and ended the OT animal sacrificial system and the Levitical priesthood (John 1:17; Rom 6:14; 8:3-4; 10:4; 2 Cor 3:1-13; Gal 5:18; Heb 8:13). Jesus is identified as a Priest according to the order of Melchizedek (Psa 110:4; Heb 7:11-19), and He offered Himself as the perfect sacrifice to atone for sin (Mark 10:45; Rom 8:3-4).
     Today, there is no specialized priesthood, and the Catholic Church—or any organization—is not justified in creating a priestly cast within the body of Christ. Presently, in the church age, every Christian, at the moment of salvation, becomes a priest to God. Peter writes of Christians, saying, “you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5), and “you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet 2:9).[1] This is the work of the Lord Jesus Christ, who “has made us to be a kingdom, priests to His God and Father” (Rev 1:6), and “You have made them to be a kingdom and priests to our God; and they will reign upon the earth” (Rev 5:10; cf. 20:6). Furthermore, we do not worship at a temple; rather, “we are the temple of the living God” (2 Cor 6:16; cf. 1 Cor 3:16-17). And we do not bring animal sacrifices, but “offer up spiritual sacrifices” to God (1 Pet 2:5). The basic functions of the Christian priesthood include:
The continual giving of the body for service to the Lord (Rom 12:1-2).
Confessing our sins directly to God (1 John 1:6-9).
Sharing the gospel with others (Rom 15:15-16).
Offering praise to God (Heb 13:15).
Doing good works and sharing with others (Heb 13:16; cf. Phil 4:18).
Giving our lives for the benefit of others (Phil 2:17; cf. Phil 1:21-26; 2:3-4).
Walking in love (Eph 5:1-2; cf. 1 Pet 1:22).
     The Christian becomes a priest at the moment of salvation; however, the practice of the priesthood begins when he/she surrenders their body as a “living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Unlike the OT animal sacrifices which surrendered their lives once, the Christian life is a moment by moment, continual surrender to God. This spiritual service is performed by the believer “to our God” (Rev 5:10), for the benefit of others (Gal 6:10; Phil 2:3-4; Heb 13:16).
 
[1] Dr. Arnold Fruchtenbaum argues that the references in 1 Peter 2:5-9 refers narrowly to Jewish Christians, and there is merit to his argument. He also makes clear that all Christians, both Jews and Gentiles, are priests to God, and references Revelation 1:6; 5:10, and 20:6 as his prooftexts. For further investigation, read Israelology, pages 720-722.

Malachi 2:1-9

     In this pericope, God rebukes the Levitical priests for not accurately teaching or living by God’s Word, and for leading the people into sin. Malachi chapter two opens with a direct address to the priests in Judah (Mal 2:1). The address was both a warning and a judgment. The warning was, “If you do not listen, and if you do not take it to heart to give honor to My name” says the LORD of hosts, “then I will send the curse upon you and I will curse your blessings” (Mal 2:2a). To listen (שָׁמַע shama) meant to hear and obey. To give honor to God’s name meant they were to magnify His reputation before others by obeying His Word. If they failed to do this, then He would send a curse upon them and reverse the blessings He’d given. This process of cursing had already begun, as the Lord states, “indeed, I have cursed them already, because you are not taking it to heart” (Mal 2:2b). Apparently, the reversal of some of His blessings was intended to serve as warning discipline for the priests, followed by a promise of further judgment if they continued. If they continued to dishonor His name through their disobedience, He would send a threefold judgement: 1) He would rebuke their offspring (Mal 2:3a), which likely meant their family line would come to an end[1] (cf. 1 Sam 24:21; Psa 37:28), 2) He would spread refuse on their faces (Mal 2:3b), which meant He would publicly humiliate them, and 3) He would remove their place of ministry (Mal 2:3c), much like the worthless dung was removed from the animal sacrifice and thrown outside the camp (cf. Exo 29:14; Lev 4:11-12). The discipline was intended to humble them so they would take the Lord seriously, do His will, and lead others to do the same. When this happened, they would know it was the Lord who had spoken (Mal 2:4). God’s judgment would purge the corrupt elements within the Levitical priesthood in order that it might continue and function properly. Levi, one of the sons of Jacob (Gen 29:34), was not a priest. However, God chose the tribe of Levi to be the priestly tribe in Israel to help with theological training, sacrifices, and worship. Because they held such an important role in Israelite society, a role that influenced the lives of others, they were held to a higher standard. God said of Levi, “My covenant with him was one of life and peace, and I gave them to him as an object of reverence; so he revered Me and stood in awe of My name” (Mal 2:5). For a priest to revere God meant three things: 1) that he communicated “true instruction” from the Lord (Mal 2:6a), that he walked with God “in peace and uprightness” (Mal 2:6b), 3) that “he turned many back from iniquity” (Mal 2:6c). One of the chief responsibilities of the priests was to teach God’s Word to others (Lev 10:8-11; Deut 31:9-13; 33:8-10), “For the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the LORD of hosts” (Mal 2:7). However, the priests in Malachi’s day had failed terribly, as the Lord states, “But as for you, you have turned aside from the way; you have caused many to stumble by the instruction; you have corrupted the covenant of Levi” (Mal 2:8). Not only had the priests stopped following God, their poor teaching and lifestyle led others away as well. So God declared, “So I also have made you despised and abased before all the people, just as you are not keeping My ways but are showing partiality in the instruction” (Mal 2:9). Though being “despised and abased before all the people” was a severe punishment, it was a lighter sentence than the death penalty; which was what the Mosaic Law prescribed for priests who offered unfit animal sacrifices (see Num 18:32). In all this, God expected His ministers to know His Word, teach His Word, and live His Word (see Ezra 7:10), so the people of God could hear and see the standard of righteousness that was expected of them. How ministers handle God’s Word is a serious matter, for being a teacher can be dangerous business if not done properly (Jam 3:1). Christians should know what to expect from their pastors, teachers, worship leaders, counselors, etc. They should also know what God expects from them, for all Christians are called to grow in their faith, to become mature believers, “for the work of service, to the building up of the body of Christ” (Eph 4:12).
 
[1] Because the priests were disobeying God and leading others into sin through their false teaching, God would cut off their family line and bring it to an end. Here is an example of cursing by association, where one’s descendants are impacted by the choices of their parents. Those who want the best for their children will pursue godliness above all else. Parents are to know God’s Word, teach it to their children, and model the godly behavior they want to see in in their children (Deut 6:4-7; 11:19; Eph 6:4).

Malachi 1:6-14

       God rebukes the priests in Judah who have disdained His name by offering unacceptable sacrifices on the altar (Mal 1:6-14). God admonishes the priests in Judah who failed in their temple duties. The Lord opens with the comment that a good son honors his father and a good servant respects his master but God’s priests disrespect Him and “despise” His name (Mal 1:6). To despise (בָּזָה bazah) means to look down on someone or something as worthless. “They did not simply despise the Lord in the way they worshiped; the way they worshiped showed that they were despisers of the Lord.”[1] The priests ask how they are guilty of despising the Lord, and God answers, by “presenting defiled food upon My altar” (Mal 1:7a). The sacrificial altar is also called “the table of the LORD” (Mal 1:7b), identifying it as the place where people came together, not only to sacrifice, but to eat and fellowship. In ancient Israel, the communal meal was more than a source of nutrition; it communicated a place of fellowship, trust, and respect (see Gen 18:1-8). The priests dishonored the Lord by offering blind, lame, and sick animal sacrifices (Mal 1:8), which were forbidden under the Mosaic Law (Lev 1:3; Deu 15:21). Though the priests were the ones primarily being rebuked, the offerors were also guilty, for they were the ones bringing the unacceptable sacrifices. The quality and attitude of the gift says something about the giver and her/his estimation of the recipient. The poor widow, though she only gave two coins, gave with the right attitude (Mark 12:41-44), and Mary’s gift to Jesus was precious (John 12:1-3).
"When the people came to worship, God did not require a great deal of them in the way of offerings—tokens, really, of their herds and their crops, a handful of grain, or an animal or two for the family. But what they brought had to pass two important tests, and in many cases only they and God would know if they passed them. What they brought had to be the first and the best—the first of their flock, and the best animal they had. Anything less than this was an insult to God. To bring God an inferior gift would say that one did not think much of God, for the quality of the gift indicates the value the giver places on the one receiving the gift. That is true in a human relationship, and it certainly is true in worship."[2]
     But God, being gracious, offers them grace if they would humble themselves (Mal 1:9). But if they would not obey Him, it would be better if one of the priests would shut the doors to the temple courtyard rather than offer improper sacrifices (Mal 1:10). God’s name is important, for it represents His divine nature, and He desires that it be honored in all places (Mal 1:11). Yet in Judah, God’s name was despised, and the table of the Lord was defiled (Mal 1:12). The priests even complained that the temple work itself was tiresome, and this led them to “bring what was taken by robbery and what is lame or sick” (Mal 1:13). God even rebukes the people, saying, “cursed be the swindler who has a male in his flock and vows it, but sacrifices a blemished animal to the Lord” (Mal 1:14). This was a disgrace, because God is a great King, and His name should be feared by all.
 
[1] Allen P. Ross, Malachi Then and Now: An Expository Commentary Based on Detailed Exegetical Analysis (Bellingham, WA: Lexham Press, 2016), 60.
[2] Ibid., 51.

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).

Zechariah 6:9-15

     [Note: It was brought to my attention that I sounded barky and maybe a little angry on this lesson. Please know I was not angry, and I apologize if the tone seems that way. I pray the content gets through, even if the delivery is a bit stronger than my other lessons. Thank you. :-) ]
     In this pericope Zechariah was instructed to perform a symbolic coronation in which he placed a regal crown on Joshua, the high priest, who is a type of Christ, who is both King and Priest, and will build the future millennial temple. The Lord commanded Zechariah to meet three returnees from Babylon and take an offering from them, namely Heldai, Tobijah and Jedaiah (Zec 6:9-10a). These were staying at the house of Josiah the son of Zephaniah (Zec 6:10b), who later is called “Hen” (Heb. חֵן Chen), which means gracious one (vs. 14). From these three men Zechariah was to “Take silver and gold, [and] make an ornate crown” (Zec 6:11a). The word crown is a translation of the Hebrew word עֲטָרָה atarah, which is used only for royalty (2 Sam 12:30; Psa 21:3). The high priest also wore a crown (Heb. נֶזֶר nezer), but it was different (Exo 29:6; 39:30). Zechariah was commanded to do something that had never occurred before; he was to take this royal crown and “set it on the head of Joshua the son of Jehozadak, the high priest” (Zec 6:11b). We must remember that Zerubbabel was a descendant of King David (1 Chr 3:17–19; Matt 1:12) as well as the governor of Judah (Hag 1:1), and legally the rightful person to wear the king’s crown. However, God was using Joshua as an object lesson concerning Jesus, Israel’s future Ruler, who is both King (2 Sam 7:8-16; Psa 89:3-4; 34-37; Isa 9:6-7; Jer 23:5; Mic 4:1-3; Luke 1:26-33) and Priest (Psa 110:1-4; Heb 4:15; 5:6; 7:1-3, 11-21). God spoke through Zechariah, saying, “Thus says the LORD of hosts, ‘Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the LORD’” (Zec 6:12). The term Branch is a Messianic title that refers to Jesus Christ as Ruler in the line of David (Jer 23:5; 33:15); however, in this context, it reveals Him in His role as Priest. This will occur during the millennial reign of Christ. God then tells Zechariah, “Yes, it is He who will build the temple of the LORD, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices” (Zec 6:13). Jesus will unite the two offices of King and Priest. After the symbolic coronation ceremony, God told Zechariah to remove the crown from Joshua, saying, “Now the crown will become a reminder in the temple of the LORD to Helem, Tobijah, Jedaiah and Hen the son of Zephaniah” (Zec 6:14). This crown was to remain in the temple as a constant reminder of what God would do in the future for His people. In this way, the crown was an encouragement to all who saw it and recognized its significance; a crown that belonged to Israel’s future Ruler. Finally, addressing Zechariah’s generation, the Lord said, “Those who are far off will come and build the temple of the LORD. Then you will know that the LORD of hosts has sent me to you. And it will take place if you completely obey the LORD your God” (Zec 6:15). Those who were “far off” referred to Jewish exiles who were still returning to Jerusalem, who would come and help “build the temple of the LORD.” This would have encouraged those in Zechariah’s day to keep working, because God was helping them. The work performed by the returnees validated Zechariah’s ministry, confirming He’d been sent by the Lord. However, being the covenant people of God, these Israelites were obligated to resume their walk with God and obey His word; therefore, Zechariah states, “And it will take place if you completely obey the LORD your God.” This was a reminder about their obligation to the Mosaic covenant and the conditions of blessing and cursing written in it (Deu 28). Though the success of the rebuilding of the temple in Zechariah’s day was conditioned on their obedience to the Mosaic Law, Israel’s future success—both national and religious—is ultimately conditioned on the reign of Messiah, who cannot fail.

Zechariah 6:1-8

     In Zechariah 6:1-8, the prophet receives the eighth and final vision of the night (Zec 1:7-8). Like the first vision (Zec 1:8-17), this one included angelic beings that were used by God to render judgment upon the Gentiles nations that were hostile to Israel, His people (Zec 1:10, 14-15; 6:7-8); but whereas the first vision included angelic riders on horses (Zec 1:8), the last vision had eight horses harnessed to chariots, and these were red, black, white and dappled (Zec 6:1-3). “If the colors are significant, perhaps red symbolizes war and bloodshed, black designates death and famine, white speaks of triumph and victory, and dappled denotes pestilence and plagues (see comments on Rev. 6:1–8).”[1] The angelic riders are sent out to patrol the earth and render judgment upon the Gentile nations; specifically, Babylon and Egypt. Zechariah apparently did not understand the significance of the horses and chariots (Zec 6:4a), so he asked his angelic interpreter, “What are these, my lord?” (Zec 6:4b). The angel replied, “These are the four spirits of heaven, going forth after standing before the Lord of all the earth” (Zec 6:5). These were four angelic beings who stand before the Lord, eager to do His will. And God is described as “the Lord of all the earth” which emphasizes He is sovereignty over all (1 Sam 2:6-10; Psa 115:1-3; 135:5-6; Dan 2:20-21; 4:17, 25-26, 32, 34-35; Acts 17:24-28). He judges the Gentile nations of the world, and in this context, He’s using angelic beings to carry out His judgment. He will do this again during the time of the Tribulation (Rev 9:13-15). The teams of horses and chariots broke up, with the black and white ones going to the north, and the dappled ones going to the south (Zec 6:6). The north country refers to Babylon, which attacked from that direction. Egypt was to the south. Nothing is mentioned about the red horses and chariot. Perhaps their mission was covert, or perhaps they were on standby waiting further instructions. These angelic beings were eager to do God’s will, and the Lord set them loose, saying, “Go, patrol the earth”, which is what they did (Zec 6:7). Then God told Zechariah, “See, those who are going to the land of the north have appeased My wrath in the land of the north” (Zec 6:8). Those angelic beings who judged Babylon satisfied God’s anger against them. God controls the fate of nations, bringing blessing or cursing, peace or judgment. And, at times, He uses His angels do His will. This appears to be the case here, as well in the future time of the Tribulation when He releases angels to bring judgment upon the world.
 
[1] F. Duane Lindsey, “Zechariah,” 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), 1557.

Zechariah 5:1-11

     In Zechariah chapter 5, there is a vision of God’s judgment upon His people because of their sins (Zec 5:1-4), and a vision of God’s judgment upon wickedness which He intends to remove from the land (Zec 5:5-11). In vision #6, Zechariah saw a large scroll, 15 feet by 30 feet, with writing on both sides (Zec 5:1-2). The large scroll probably emphasized its large message for all to read. The writing contained the eighth and third commands of the decalogue (Zec 5:3; cf. Ex 20:7, 15), which pertained to sinning against people (stealing) and God (misusing His name). These two represented the whole of the Mosaic Law, which Israel, God’s people, were obligated to keep. These two types of sinners likely represented all who were guilty of doing evil, and God would judge them (Zec 5:4). Though God was working in His people to rebuild the temple and city (note previous visions), He was still their God, King, and Judge, and they would not be able to hide in their houses. Next, in vision #7, Zechariah was shown a vision of a woman who personified wickedness (Zec 5:5-8). The Hebrew word for wickedness is feminine (רִשְׁעָה rishah), and it’s possible this is reason it is described as a woman. In the vision wickedness is identified, restrained and transported by two supernatural agents to Babylon (Zec 5:9-11). Some regard these winged women as angels; however, Unger states, “It is perhaps simplest to construe the women as agents of evil, suggesting demonic powers.”[1] This would make sense, since storks were unclean birds (Deu 14:11, 18). Whether angels or demons, the message is that wickedness has no place among God’s people, and the Lord will remove it to a land far away; the land of Shinar, which is Babylon. In Scripture, Babylon is identified as the birthplace of organized rebellion against God, in which people used the Lord’s resources in defiance of His will. Babylon is mentioned in Scripture over three hundred times, and by the time we get to the book of Revelation, it is seen both as a city and a system that promotes religious, political, and economic agendas that are antithetical to God. In the book of Revelation, Babylon is described as a great harlot who influences all of humanity (Rev 17:1-5), is guilty of persecuting and murdering prophets and saints (Rev 17:6), is a dwelling place of demons and unclean spirits (Rev 18:2), and with whom “the kings of the earth have committed acts of immorality with her, and the merchants of the earth have become rich by the wealth of her sensuality” (Rev 18:3). Eventually, Babylon is completely destroyed just prior to the Second Coming of Christ (Rev 18:2, 10, 21).
 
[1] Merrill F. Unger, Unger’s Commentary on the Old Testament (Chattanooga, TN. AMG Publishers, 2002), p. 1993.

Zechariah 4:1-14

     The Central Idea of the Text is God encourages Zerubbabel with the news that He will strengthen him to complete the task of rebuilding the temple. The chapter opens with Zechariah being aroused—supposedly from sleep—by the angel who was guiding him in understanding the visions (Zec 4:1). Perhaps the prophet’s soul and body were fatigued by the visions he’d been given. After the angel revived Zechariah, he showed him a fifth vision that included a golden lampstand and two olive trees that poured oil directly into it (Zec 4:2-3). This lampstand was different than the one used in the tabernacle, and later Solomon’s temple, which illumined it so the priests could perform their duties (Ex 25:31-40), and which was maintained by the high priest on a daily basis (Lev 24:3). The lampstand Zechariah saw had a bowl on top that served as an oil reservoir and it had 49 spouts on it that served as lights. This was a bright lamp! No priest was needed to provide oil to the lamp, as that was given by the two olive trees, which symbolized Zerubbabel and Joshua (see Zec 4:11-14). The meaning of the lamp is not explained; however, it could refer to Israel as a nation, which God intended to serve as a light to the world (Isa 42:6; 49:6; 60:1-3). If this is correct, then the two olive trees would represent God’s leaders, Zerubbabel and Joshua, channels through whom He poured Himself into the lives of others so the work of the temple could be completed and made operational. The apostle John described churches as lampstands which are to serve as lights in a dark world (Rev 1:12-13, 20). The angel asked Zechariah if he knew what the candlestick symbolized (Zec 4:4), to which the prophet answered, “No, my lord” (Zec 4:5). The angel then gave an encouraging message from God, to Zerubbabel, that He would empower him to do the work, saying, “Not by might nor by power, but by My Spirit, says the LORD of hosts” (Zec 4:6). Zerubbabel was a descendant of King David (1 Chr 3:17–19; Matt 1:12) as well as the governor of Judah (Hag 1:1), and God was using him to rebuild the temple (Ezra 3:2, 8; 5:2). But Zerubbabel was facing great opposition from Israel’s enemies (Ezra 4:1-5, 24), and apathy from fellow Israelites (Hag 1:2). God would take the “great mountain” of opposition that Zerubbabel was facing and would make it “a plain” (Zec 4:7a); with the result that the governor would complete the project, as he will “bring forth the top stone” of the temple, and this would all be a display of God’s “grace” (Zec 4:7b). Grace refers to God’s enabling power to help His leader do His work. Additionally, the Lord said to Zerubbabel (Zec 4:8), “The hands of Zerubbabel have laid the foundation of this house, and his hands will finish it” (Zec 4:9a). The completion of the work would validate the messenger (Zec 4:9b); presumably, the angel of the Lord (Zec 1:11-12; 2:8-9; 3:1, 5-6). The struggling remnant who had returned from captivity did not have the great resources that were at Solomon’s disposal when he built the first temple (1 Ki 5:13-18), and so they were tempted to think of it as insignificant and to despise it as a “day of small things” (Zec 4:10a). However, they were to realize that what they were doing was God’s will, and He was in it to see it through to completion. Zechariah asked the angel to help him understand the meaning of the “two olive trees on the right of the lampstand and on its left?” (Zec 4:11), as well as “the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves?” (Zec 4:12). The angel asked Zechariah, “Do you not know what these are?” (Zec 4:13a), to which the prophet replied, “No, my lord’ (Zec 4:13b). The angel answered, “These are the two anointed ones who are standing by the Lord of the whole earth” (Zec 4:14). Zerubbabel and Joshua are in view, as they are the Lord’s anointed to serve as governor and high priest in Judah, and it’s their relationship to the Lord, “who are standing by the Lord of the whole earth”, that qualifies them for service.

The Meaning of the Lord's Supper

And when He had taken some bread and given thanks, He broke it and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood.” (Luke 22:19-20)
     The Lord’s Supper is mentioned in the Gospels of Matthew (26:26-29), Mark (14:22-25), Luke (22:19-20), and by the apostle Paul in his letter to the Christians at Corinth (1 Cor 11:23-34). The Lord’s Supper is also called the Eucharist, from the Greek word εὐχαριστέω eucharisteo, which means to give thanks, which is what Christ did when He instituted this church ordinance (Luke 22:19). And, it is called Communion, from the Geek word κοινωνία koinonia, which means communion, fellowship, or sharing (1 Cor 10:15-17), because it took place during a community meal where believers fellowshipped with each other during a time of Bible study and prayer (see Acts 2:42).
     The Lord’s Supper was instituted by Jesus on the night He and the disciples were celebrating the Passover meal. This was the night before His crucifixion. The Passover meal celebrated God’s deliverance from the final plague on Egypt as the Lord passed over the homes of those who had sacrificed an unblemished lamb and placed its blood on the doorpost and lintel (Ex 12:1-51). The flawless lamb foreshadowed the sinless humanity of Jesus who is “a lamb unblemished and spotless” (1 Pet 1:19), “the Lamb of God who takes away the sin of the world” (John 1:29). Jesus is “our Passover lamb” (1 Cor 5:7), and His death paid the price for our sins (Mark 10:45; Eph 1:7; Heb 9:22).
     Jesus’ death instituted the New Covenant which was given to Israel and will find its ultimate fulfillment in the future millennial kingdom. Because Christ inaugurated the New Covenant, some of the spiritual blessings associated with it are available to Christians today; specifically, forgiveness of sins (Jer 31:34; Matt 26:28; Heb 10:17) and the indwelling Holy Spirit (Ezek 36:26-27; 37:14; 1 Cor 3:16; 6:19).
     The elements of the Lord’s Supper include unleavened bread and red juice. The unleavened bread symbolizes the sinless person of Jesus who “gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:2). The red juice symbolizes the “blood of the covenant, which is poured out for many for forgiveness of sins” (Matt 26:28). Throughout the church age, there have been four major views concerning the elements of the Lord’s Supper: 1) The Roman Catholic view—Transubstantiation—teaches that the bread and red juice, without losing its form or taste, becomes the literal body and blood of Christ. 2) The Lutheran view—Consubstantiation—holds that Christ is present in and with the bread and red juice in a real sense. 3) The Reformed view—Spiritual—teaches that Christ is spiritually present in the bread and red juice. 4) The Evangelical view—Symbolic—sees the bread and red juice as symbols that point to the body and blood of Christ. The first three views see Christ actually present in the bread and juice, whereas the last view sees the elements as symbols that point to Christ. The last view is similar to how one understands the sacrificial lamb in the OT, which sacrifice did not actually contain Christ, but rather pointed to Him and His atoning work on the cross. Likewise, the Lord’s Supper does not actually contain Christ, but points the believer to His life and death. 
     When Christians partake of the unleavened bread and red juice, we are recognizing our relationship with God through the life and death of Christ. Just as we are nourished bodily by physical food, so we are nourished spiritually by the life and shed blood of Jesus who died in our place. Eating the bread and drinking the red juice is a picture of the believer receiving the benefits that have been provided by the life and death of Jesus. There is a vertical and horizontal aspect to the Lord’s Supper. The vertical aspect indicates one is in a right relationship with God through faith in Jesus, for the Lord’s Supper has meaning only to the one who has trusted Christ as Savior and received forgiveness of sins and the gift of eternal life (John 3:16; 10:28; Eph 1:7). The horizontal aspect of the Lord’s Supper indicates one is walking in love and living selflessly towards other Christians (1 Cor 10:15-17; 11:17-34), for it is a picture of the love and selflessness of Christ who gave His life for the benefit of others. It is a sin to partake of the Lord’s Supper while behaving selfishly toward other believers, and God will punish those who do so (1 Cor 11:27-30). Paul instructed the Christians at Corinth to partake of the Lord’s Supper retrospectively by looking back at the sacrificial life and death of Christ (1 Cor 11:23-25), prospectively by looking forward to Jesus’ return (1 Cor 11:26), and introspectively by examining their attitudes and actions (1 Cor 11:27-32). A proper understanding of the Lord’s Supper will lead to unselfish love towards others (1 Cor 11:33-34a).
Summary
     The Lord’s Supper was instituted by Jesus while celebrating the Passover meal on the night before His crucifixion. The unleavened bread symbolizes the perfect humanity of Christ, and the red juice symbolizes the blood of the New Covenant that was shed on the cross. Christians who partake of the Lord’s Supper see themselves as the beneficiaries of the spiritual blessings of forgiveness and the indwelling Holy Spirit. Eating the bread and drinking the juice is a picture of receiving Christ and all He did for us through His life and death. The Lord’s Supper instructs us to look back to the selfless love of Christ, forward to His return, and inward to one’s values and actions.

Zechariah 3:1-10

     In the opening verse Joshua was seen standing before the Lord as high priest and Satan was standing beside him accusing him of being unqualified for service (Zec 3:1). But the Lord defended Joshua because he was His chosen servant, a symbol of the nation (Zec 3:2). Now Joshua was, in fact, filthy, as his garments were covered with excrement (Zec 3:3), but the Lord had those garments removed and new garments placed on him (Zec 3:4a), and said to him, “See, I have taken your iniquity away from you and will clothe you with festal robes” (Zec 3:4b). Zechariah knew the high priest also wore a turban with a gold plate on the front, so he spoke up, saying, “Let them put a clean turban on his head” (Zec 3:5a). So the angels “put a clean turban on his head and clothed him with garments, while the angel of the LORD was standing by” (Zec 3:5b). Here is a picture of forgiveness and restoration to service, as the Lord had removed Joshua’s filth and clothed him in clean garments. Positional righteousness prepared him to walk in practical righteousness. It is true that God does not call the qualified, but qualifies those called for service. God informed Joshua that if he would walk in obedience to the Lord and fulfill his priestly duties, he would have charge over the temple and its courtyards, and God would grant him access to His heavenly court (Zec 3:6-7). This picture of Joshua, the high priest, being forgiven and restored to service would have encouraged the Israelites greatly, for the priesthood was not operational during the Babylonian exile, and the people could not worship as God had prescribed. This cleansing would, in turn, impact the other priests, who ministered under Joshua’s supervision and who served as a type of Messiah, the Branch, who was to come (Zec 3:8). God references “the stone” set before Joshua, which is likely the temple cornerstone. Apparently, this stone was to serve as a physical marker that represented God’s omniscience, signifying His awareness of all Israel’s sins and struggles. The Lord stated, “I will engrave an inscription on it” which said, ‘I will remove the iniquity of that land in one day” (Zec 3:9). Here is a concrete statement that promises God will remove all Israel’s sin in one day. “Some say this refers to the day of Christ’s crucifixion, but it is more likely a reference to the day of His Second Advent when at the end of the future Tribulation period the merits of His death will be applied to believing Israel (Zech. 13:1).”[1] Lastly, the Lord spoke of a future day, in which “every one of you will invite his neighbor to sit under his vine and under his fig tree” (Zec 3:10). These promises of a restored priesthood, a rebuilt temple, and future peace, would certainly have encouraged the Israelites, who, while in Babylonian captivity, perhaps questioned whether their theological heritage would ever be restored. This message is very relevant to us because we too are God’s children and servants who serve as a kingdom of priests (Rev 1:6) and are called to live holy lives before the Lord. Scripture states, “but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘you shall be holy, for I am holy’” (1 Pet 1:15-16). Living holy lives in conformity to God’s character and will is an ongoing choice to learn and live God’s Word in all aspects of our lives, always sowing to reap, and reaping what was sown.
 
[1] F. Duane Lindsey, “Zechariah,” 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), 1554–1555.

Zechariah 2:1-13

     Verses 1-5 contain the prophet’s third vision of God’s work in Jerusalem, which will culminate in blessing, protection, and future glory. Verses 6-13 are an oracle of encouragement from the Lord about the future coming of Messiah who will put down Gentile oppression and dwell among His people. The small remnant in Jerusalem at the time of Zechariah’s message were helping to restore and rebuild the temple and city, and apparently there were angels involved as well. The vision opens with the description of a man with a measuring line which signified construction efforts (Zec 2:1-2). Today we might say he had surveyor’s equipment. Then Zechariah witnessed an exchange between the angel who was guiding his understanding of the visions and another angel who was sent to inform him of God’s future plans to bless Jerusalem, to protect it supernaturally, and to be the glory in its midst (Zec 2:3-5). After the vision there was an oracle for scattered Israelites living in captivity to return to Judah (Zec 2:6-7), for Messiah would come against those nations that harmed Israel, who was regarded as “the apple of His eye” (Zec 2:8b). Some translators take the “me” of verse eight to refer to Zechariah (NASB), while others see it as a reference to Messiah (CSB). It seems Messiah is in view because of what He accomplishes. Dr. Thomas Constable states:
"The person whom the Lord would send as His representative (“Me”) could not be Zechariah, in view of what the following verses say He would do. He must be Messiah, the only one with sufficient power and authority to fulfill what God predicted here. He would simply wave His hand over these nations in a menacing gesture and they would become plunder for the Israelites whom they had enslaved (cf. Esth. 7:10; Isa. 11:15; 14:2; 19:16; Gal. 6:7–8). Then God’s people would know that Yahweh of armies had sent this One (cf. Isa. 61:3; John 17:4). This would be the sovereign Lord’s doing, so the Jews should rejoice, return to the land, and prepare."[1]
     Part of the reason for the Israelites to flee Babylon was that the Lord intended to destroy it, with the result “that they will be plunder for their slaves” (Zec 2:9). That is, the slaves who were abused under Babylonian tyranny would plunder the city that had plundered their lives. Those who were returning to Judah would be fleeing to a place of refuge. The revelation Zechariah then receives speaks of a future time when Israelites would “Sing for joy and be glad” (Zec 2:10a) as God declares, “behold I am coming and I will dwell in your midst” (Zec 2:10b). This refers to the future time when Jesus will establish His millennial kingdom and rule on the throne of David in Jerusalem. At that time, “Many nations will join themselves to the LORD in that day and will become My people. Then I will dwell in your midst, and you will know that the LORD of hosts has sent Me to you” (Zec 2:12). The final comment is to all the world, saying, “Be silent, all flesh, before the LORD; for He is aroused from His holy habitation” (Zec 2:13). God’s revelation to Zechariah would have encouraged the remnant of his generation by informing them that God was involved in their activities, which activities would last well into the future, to the time when God will send Messiah to establish His kingdom on earth. Likewise, we know God is with us when we do His will and that our work touches the lives of those in the present, and will have an impact on the future, even eternity.
 
[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Zec 2:8.

Zechariah 2 - A Study of Angels

     The word angel translates the Hebrew word מַלְאָךְ malak and the Greek word ἄγγελος aggelos, and both words mean messenger. Angels are created beings (Col 1:16), were present at the creation of the world (Job 38:4-7), have volition (Matt 8:28-32), emotion (Mark 1:23-26), and intelligence (1 Pet 1:12). Angels are spirit beings (Heb 1:14), are distinct from humans (Mark 1:23-26), have great power (2 Pet 2:11; cf. Dan 10:1-21), are innumerable (Heb 12:22; Rev 5:11), and do not reproduce after their kind (Mark 12:25), which means there are no baby angels. As creatures, angels are not to be worshipped (Col 2:18; Rev 19:10; 22:8-9). Seraphim—angels with six wings—are devoted to the worship of God (Isa 6:1-3), and Cherubim—angels with four wings—are devoted to protecting the Lord’s holiness (Ezek 28:14).
     As spirit beings, angels function in an invisible realm, unless God chooses to reveal their activity, either by direct observation or through revelation. For example, Elisha’s servant saw the angelic chariots of fire only when God opened his eyes (2 Ki 6:15-17), and John was permitted to see myriads of angels around God’s throne (Rev 5:11). Most of us are never given this opportunity, but learn about angels through the revelation of God’s Word.
     Angels are basically classified as either unfallen or fallen. The former retain their holy state and service to God and are called elect angels (1 Tim 5:21), whereas the latter have defected from their original status and continue in constant rebellion against God, and these are commonly called demons (Matt 8:31) or evil spirits (Luke 7:21).). Satan, the chief of the fallen angels, was once a cherub designated to protect God’s holiness, but he fell because of pride (Ezek 28:12-18; Isa 14:12-14). In his fall, Satan convinced a third of the angels to fall with him (Rev 12:3-4). Throughout human history, Satan and demons attempt to frustrate the purpose of God (Matt 4:1-11; cf. Dan 10:10-14; Rev 16:13-16). Demons can possess the bodies of men (Luke 11:24-26), and sometimes cause physical disease (Matt 9:32-33). 
     All angels, whether good or bad, are organized for service and effectiveness. Michael is called an archangel (Jude 1:9), a chief prince (Dan 10:13), and is assigned the task of guarding Israel (Dan 12:1). Gabriel is a messenger angel who was sent to deliver important messages to God’s people (Dan 8:16; 9:21-22; Luke 1:19; 26-38). Both Michael and Gabriel are recorded in Scripture as battling fallen angels who appear as commanders of regions of the world (Dan 10:12-13, 21). One fallen angel is called “the prince of Persia” and the other “the prince of Greece” (Dan 10:20). These no doubt function as Satan’s emissaries to promote his purposes, and are part of a larger group that Paul called the forces of darkness (Eph 6:12).
     The book of Zechariah—which we are studying—contains 15 references to angels (Zec 1:9, 11-14, 19; 2:3; 4:1, 4-5; 5:5, 10; 6:4-5), three references to Satan (Zec 3:1-2), and six references to the angel of the Lord (Zec 1:11-12; 3:1, 5-6; 12:8), who is God the Son in preincarnate form (cf. Ex 3:2-4; Judg 2:1-4). This divine and angelic activity reveals some of what was going on in the spiritual realm behind the human history of Zechariah’s time. The Israelites knew only what their ears heard and eyes saw, and much of what was going on around them was frustrating and discouraging as they faced human opposition (Ezra 4:1-5; 24). However, through the prophet Zechariah, God revealed His activity behind the political, economic, and social activities of the day to expose angelic forces at work.
     Zechariah had a personal angel that was helping him understand the visions that were given to him by the Lord (Zec 1:7—6:8). Daniel too had an angelic interpreter (Dan 8:15-19; 10:1-12), as well as the apostle John (Rev 17:7; 22:6). The angel assigned to Zechariah spoke “gracious” and “comforting” words to him (Zec 1:13), revealing God’s compassion toward His people. He also revealed God would help the faithful remnant rebuild Jerusalem and the temple (Zec 1:14, 16-17), and would punish the Gentile nations who had gone too far in their attacks against Judah (Zec 1:15, 18-21). We also learn there were other angels who spoke and moved through spirit-space—unlike material-space—while Zechariah watched and listened (Zec 2:3-4a), and who spoke God’s Word concerning future blessings for His people (Zec 2:4b-5). The angel also revealed Satan as he accused Joshua, the high priest, before the angel of the Lord. Satan went after Joshua because he was doing the Lord’s work on behalf of God’s people, and this was a threat to him and his agenda. Satan’s charge was that Joshua was unfit for service, but God purified Joshua and made him stand clean in the Lord’s presence (Zec 3:1-5). Furthermore, in two separate visions, Zechariah was shown angelic forces who do God’s will throughout the earth (Zec 1:8-11; 6:1-8). The first of these are described as three horseman “whom the LORD has sent to patrol the earth” (Zec 1:10), and the second group as “the four spirits of heaven” who ride on chariots and also “patrol the earth” (Zec 6:7). In all this we learn that angels are intelligent, active, and communicate God’s will to others, both to people and other angels. We also learn there’s an angelic enemy—Satan—who stands to accuse God’s people. This revelation would have educated the people of Zechariah’s day about the spiritual forces at work—operating in the invisible realm—behind their daily experiences. Above all, they were informed about the concerns and activities of God Himself, and how He uses His angelic forces to execute His will on the earth and among His people. All this would have encouraged them to keep working and rebuilding the temple and the city of Jerusalem.  

Zechariah 1:1-21

     In verses 1-6, God gave a message to His prophet, Zechariah, sometime in October-November, 520 B.C., which he delivered to His people, Israel. Though they had returned from Babylonian captivity back to Judah, they’d not fully returned to a righteous walk with the Lord, so the Lord challenged them, saying, “‘Return to Me,’ declares the LORD of hosts, ‘that I may return to you’” (Zec 1:3). This language reflects the responsibility of the Israelites to abide by the Mosaic Covenant, which was still in force, knowing their blessing or cursing was directly tied to their walk with the Lord and their obedience or disobedience to His commands (see Deut 28). They were not to be like their forefathers who disobeyed the Lord and died in captivity (Zec 1:4-6). What follows in chapter one is two of the eight visions that were given to Zechariah in one night, on February 15, 519 B.C. (Zec 1:7). Zechariah had an angel with him to help him understand the meaning of the visions (see vs. 9). The first vision pertained to an angel on a red horse—the angel of the Lord (see vs. 11)—who was riding/standing among myrtle trees with three other horsemen behind Him. The angel of the Lord is the second person of the Trinity (cf. Ex 3:2-4; Josh 5:13-15), and the three horsemen with Him were part of an angelic reconnaissance team who had been sent on a scouting mission throughout the earth and found the Gentile nations at ease after going too far in their persecution of Judah (Zec 1:8-15). Because God has great compassion on His people, He promised to restore and bless both the city and the temple (Zec 1:16-17). God’s people would have been encouraged to know the angel of the Lord was among them, and that God loved them greatly and planned to bless them. In the second vision, Zechariah saw “four horns” which represent Gentile nations (Zec 1:18-19), likely the ones that went too far in their persecution of Israel, Judah and Jerusalem. Then the Lord showed Zechariah “four craftsmen” (Zec 1:20), which symbolized other nations that God would use to discipline the “four horns” who persecuted His people. This shows that God knows who persecutes His people and that He deals out just retribution in His time and way.

Introduction to Zechariah

Author:
     The author of the book is Zechariah, “Zechariah the prophet, the son of Berechiah, the son of Iddo” (Zec 1:1). His name in Hebrew (זְכַרְיָה) means Yahweh remembers. Zechariah was a contemporary of Haggai and was important in encouraging the Israelites to rebuild the temple (Ezra 5:1-2; 6:14).
Audience:
     Zechariah’s audience consisted of the Jewish returnees from Babylonian exile.
Date of Ministry:
     Zechariah prophesied from 520-518 B.C. (Zec 1:1, 7; 7:1).
Historical Background:
     Jerusalem and the temple were destroyed in 586 B.C. and most of the Israelites were taken captive to Babylon. Babylon was defeated by the Persians in 539 B.C. when Cyrus came to power. Cyrus was favorable to the Israelites and promoted their return back to Judah, which included the rebuilding of the temple (Ezra 1:1-4). Ezra chapter two records nearly 50,000 persons with positive volition who returned to Judah under the leadership of Zerubbabel the governor and Joshua the high priest (Ezra 2:2). Shortly after their return, in 536 B.C., many Israelites began reconstruction of the temple in Jerusalem and were able to lay the foundation stones and build an altar for sacrifice (Ezra 3:1-13). However, the reconstruction stopped because of local persecution, which discouraged the Israelites (Ezra 4:1-5, 24). The temple remained unfinished for sixteen years, until 520 B.C., when God raised up the prophets Haggai and Zechariah to encourage the Israelites to finish the work (Hag 1:1, 14-15; Zec 1:1, 7). The ministries of Haggai and Zechariah overlapped for a short period of time and proved effective in encouraging the people to reconstruct the temple, which was completed in 516 B.C. (Ezra 6:15). Note the following dates:
August 29, 520 B.C. – Haggai’s first message (Hag 1:1)
September 21, 520 B.C. – Temple reconstruction restarts (Hag 1:12-15)
October 17, 520 B.C. – Haggai’s second message (Hag 2:1)
October-November, 520 B.C. – Zechariah begins ministry (Zec 1:1)
December 18, 520 B.C. – Haggai’s third and fourth message (Hag 2:10, 20)
February 15, 519 B.C. – Zechariah receives eight visions (Zec 1:7—6:8)
December 7, 518 B.C. – Zechariah delivers message to Bethel (Zec 7:1)
March, 516 B.C. – Temple reconstruction finished (Ezra 6:14-15).
Zechariah’s Message:
     The message God gave through Zechariah to the Israelites was encouraging and challenging. God wanted the temple rebuilt, and He also wanted the hearts of His people renewed. Previously, their forefathers had acted corruptly and violated the covenant, severely mistreating widows, orphans, strangers and the poor in the land; therefore, God sent them into captivity for 70 years. But now the returnees were coming back into the land and faced the challenge of rebuilding the city and temple, but most of all, He wanted them to live righteous lives, 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), and “These are the things which you should do: 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). Hopefully they’d learned the lesson of their forefathers and would walk humbly with God and do His will. “Zechariah’s vision of the future contained more than a rebuilt temple and a restored community. The later chapters in Zechariah look forward to the coming of a humble ruler from the house of David. The New Testament writers saw the fulfillment of this prophecy in Jesus (Zech 9:9–11; Matt 21:5; John 12:15).”[1] Zechariah provides much information about the future Messiah. “He presents Messiah as a king (9:9), a stone (3:9; 10:4), a slave sold for thirty pieces of silver (11:12), the smitten shepherd (13:7), the Branch (3:8; 6:12), and the glorious Redeemer and Ruler of Israel (14:1–4, 9, 16–17).”[2]
Outline:
     The book of Zechariah is basically divided into two parts. “Chapters 1–8 contain carefully dated visions and sermons, while chapters 9–14 consist of undated poetic oracles and narrative descriptions of judgment and blessing.”[3]
Introduction (Zec 1:1-6)
Eight visions (Zec 1:7—6:8)
Crowning of Joshua the high priest (Zec 6:9-15)
Four prophetic messages (Zec 7:1-8:23)
Oracles about Messiah and the future of Israel (Zec 9:1—14:21)
 
[1] John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016).
[2] Warren W. Wiersbe, Be Heroic, “Be” Commentary Series (Colorado Springs, CO: ChariotVictor Pub., 1997), 83.
[3] D. Brent Sandy, “Zechariah,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 1451.

Haggai 2:10-23

     God spoke to Haggai and gave him two messages on the same day. The first message was to the priests, informing them that the nation’s disobedience in not building the temple was the reason God withheld His blessings, which He reinstated once they returned to Him. The Second message was to Zerubbabel, the governor of Judah, encouraging him that God had chosen him for a special purpose and would use him as a signet ring. In the first message, God spoke through Haggai to the priests concerning things holy (Hag 2:10-11), asking, “If a man carries holy meat in the fold of his garment, and touches bread with this fold, or cooked food, wine, oil, or any other food, will it become holy? And the priests answered, ‘No.’” (Hag 2:12). Holy meat was set apart for sacrifice to the Lord and to be used as He instructed (Lev 3:1-17). The priests correctly understood that if something holy touched something common, the holiness was not transferable. Haggai then posed another question, asking, “If one who is unclean from a corpse touches any of these, will the latter become unclean?” And the priests answered, ‘It will become unclean’” (Hag 2:13). Again, the priests answered correctly, that uncleanness is transferable. A similar principle is found in everyday life, as sickness can be transferred, but not health; and bad food will ruin good food if it comes into contact; and dirty water will contaminate clean water; and bad associations will corrupt good associations; whereas the reverse of all these is not possible. Haggai then explained, “‘So is this people. And so is this nation before Me,’ declares the LORD, ‘and so is every work of their hands; and what they offer there is unclean’” (Hag 2:14). The point of Haggai’s message was that the nation had become spiritually defiled because of their disobedience to the Lord, which in turn contaminated all their work, including the sacrifices they were offering to God. Previously, for sixteen years, while the temple remained unfinished, God had smitten their crops, reducing their yield by 50 and 60 percent, in an effort to correct their behavior and draw them back to Him (Hag 2:15-17). Finally, they responded and turned their hearts back to the Lord and became obedient to His will, and three times He told them He would bless the work of their hands, “from this day onward” (Hag 2:15; 18-19). It should be noted that the season for sowing was several months out, so God’s promised blessings did not immediately appear, but took time, following the normal cycle of planting and harvesting. Their blessing would come because they applied the principle of putting God first in their lives (see Matt 6:33). Next, God gave Haggai a second message on the same day which was directed at Zerubbabel, the nation’s governor (Hag 2:20). Zerubbabel was the grandson of Jehoiachin (aka Jeconiah/Coniah) and in the royal line of King David (Matt 1:12); however, rather than wearing a crown, he struggled as the governor of a nation recently returned from captivity. But God singled him out for an encouraging message about the nation’s future stability, saying, “I am going to shake the heavens and the earth. I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another” (Hag 2:21-22). This will happen at the Second Coming of Christ when He puts down the nations of the world and establishes His millennial kingdom. God also honors Zerubbabel by calling him “My servant” and declaring “I will make you like a signet ring, for I have chosen you” (Hag 2:23). Zerubbabel would be God’s servant who carried His authority to do His will. Most Bible scholars see Zerubbabel as an archetype of Jesus who will come and reign, but it is possible this speaks of his future resurrection with a place of prominent rulership under Messiah. Either way, it is clear that God is the One who “removes kings and establishes kings” (Dan 2:21), and all the kingdoms of this world are under His control (Dan 2:36-45). What God has promised, He will bring to pass (Isa 46:9-11).

Haggai 2:1-9

     The Central Idea of the Text is that God encourages His people to take courage and continue to work on the temple. The opening verse informs us that God had sent a second message to Haggai nearly a month after the people began working on rebuilding the second temple (Hag 2:1). The time frame would be October 17th to September 21st, 520 B.C. The message was directed to “Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people” (Hag 2:2). Apparently enough of the temple’s reconstruction was finished that people could see what the final form was going to look like, and the older Israelites who had seen Solomon’s temple began to get discouraged. Haggai addressed them with three questions, saying, “Who is left among you who saw this temple in its former glory? And how do you see it now? Does it not seem to you like nothing in comparison?” (Hag 2:3). The new temple would be as “nothing in comparison” to the old temple, and Haggai did not try ignore the obvious. But the older group needed to get past their disappointment, which might have derailed the work of the new temple, as simple and inglorious as it was in comparison to the Solomonic temple. A functional temple was better than no temple at all, as it would allow the Israelites to resume their worship as the Mosaic Law prescribed. Three times God told the leadership and people to “take courage” and to “work”, saying, “for I am with you, declares the LORD of hosts” (Hag 2:4). The mental comparison that was being made by the people nearly crippled the work that God wanted done. Rather than rebuke them, He gave them words of encouragement, saying, “As for the promise which I made you when you came out of Egypt, My Spirit is abiding in your midst; do not fear!” (Hag 2:5). It’s possible that many Israelites had felt that God was not with them as He’d been in the days when they were first called out of Egypt and established as a nation. Just as He’d promised to be with their forefathers when they came out of Egyptian captivity, so He was now saying His “Spirit is abiding” in their midst. God’s presence and promises strengthen the soul and dispel fear. And, just as God had shaken the earth at Mount Sinai when He entered into a covenant with them (Ex 19:18), so He told this generation, “Once more in a little while, I am going to shake the heavens and the earth, the sea also and the dry land” (Hag 2:6). This work of God would not occur in their lifetime, but in the future, when Christ returns and builds a glorious temple that will function during His millennial reign. At that time, God declares, “I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory” (Hag 2:7). That is, God will summon the Gentile nations of the world to bring their wealth to Jerusalem and it will come into the temple. God can do this because He owns everything, saying, “‘The silver is Mine and the gold is Mine,’ declares the LORD of hosts” (Hag 2:8). So, even though the temple in Haggai’s day would be simple, the millennial temple will be more glorious than Solomon’s temple, as the Lord states,  “‘The latter glory of this house will be greater than the former,’ says the LORD of hosts, ‘and in this place I will give peace,’ declares the LORD of hosts’” (Hag 2:9). “The restored building had nothing of the splendor of Solomon’s temple, but it was still God’s house, built according to His plan and for His glory. The same ministry would be performed at its altars and the same worship presented to the Lord. Times change, but ministry goes on.”[1] The future Israelites living in the millennial kingdom will receive the wealth of the Gentile nations (Isa 60:5-7), much like their forefathers had received the wealth of Egypt when they were liberated from captivity (Ex 3:21-22; 11:2-3; 12:35-36). For the Israelites, faith in God and His promises suppressed their fears and provided the courage to stand and do His will.
 
[1] Warren W. Wiersbe, Be Heroic, “Be” Commentary Series (Colorado Springs, CO: ChariotVictor Pub., 1997), 72.

Haggai 1:1-15

     God directed Cyrus the Great, king of Persia, to support the return of 50,000 exiled Jews from Babylon to Jerusalem, as well as the rebuilding of the temple, which began in 536 B.C. (Ezra 1:1-4; Isa 44:28). The Jews built the altar and laid the foundation (Ezra 3:1-13), but got discouraged and ceased construction after experiencing persecution from local Samaritans (Ezra 4:1-5, 24; 5:16). For the years that followed, self-interest took priority over divine-interest, as Israelites spared no expense for their own properties, while maintaining a sparing attitude toward the work of the Lord (Hag 1:3). Finally, after sixteen years, God raised up Haggai (and Zechariah) to preach and motivate the returned exiles to finish what they’d started. He told them to “consider your ways” (Hag 1:5), and pointed out the failed state of their lives (Hag 1:6). Though they worked hard, God withheld His blessing, because they were pursuing self-interest above His will and were experiencing the curse specified in the Mosaic Law (Lev 26:18-20; Deu 28:22-24; 38-39). The Lord was revealing the connection between His house and their lives, both of which were in ruin and need of repair. After telling them a second time to “consider your ways” (Hag 1:7), God gave a very specific command, saying, “Go up to the mountains, bring wood and rebuild the temple, that I may be pleased with it and be glorified” (Hag 1:8). Then, for a second time, God explained there was a connection between their failed agricultural efforts (Hag 1:9a) and their failure to do His will, saying it was “Because of My house which lies desolate, while each of you runs to his own house” (Hag 1:9b). The Lord told them, “Therefore, because of you the sky has withheld its dew and the earth has withheld its produce. I called for a drought on the land, on the mountains, on the grain, on the new wine, on the oil, on what the ground produces, on men, on cattle, and on all the labor of your hands” (Hag 1:10-11). The Israelites responded positively to Haggai’s preaching, as Zerubbabel, Joshua, and the remnant of the people “obeyed the voice of the LORD their God and the words of Haggai the prophet, as the LORD their God had sent him. And the people showed reverence for the LORD” (Hag 1:12). To help encourage His people, the Lord told them, “I am with you” (Hag 1:3). There is a sense in which God is always with us and never leaves us; that is, His presence never departs. But there is another sense in which God is either with or against us, and this has to do with His blessing or discipline, which depends on our obedience or disobedience to His will. It is this latter sense that God would be with His people to help them do His will. This same encouraging language is employed throughout the Bible with Isaac (Gen 26:24), Jacob (Gen 28:15), Moses (Exo 3:12), Joshua (Deu 31:23) Gideon (Jud 6:16), Jeremiah (Jer 1:8, 19; 15:20), Israel as a nation (Isa 41:10; 43:5; Jer 30:11; 46:28), the disciples (Mat 28:20), and us as Christians (Heb 13:5). Haggai preached God’s Word, but it was the Lord who worked in the hearts of Zerubbabel, Joshua, and the remnant of the people as “they came and worked on the house of the LORD of hosts, their God” (Hag 1:14). Haggai tells us the work started three weeks later, “on the twenty-fourth day of the sixth month in the second year of Darius the king” (Hag 1:15). Why mention three weeks? It was harvest season and three weeks might have been required to bring in crops, or perhaps that was the time needed to organize the material for temple construction. Whatever the reason, the people responded positively to Haggai’s preaching and focused their attention on doing God’s will and rebuilding the temple.

Introduction to Haggai

Author:
     The author of the book is the prophet Haggai (Hag 1:1; 2:1). His name in Hebrew (חַגָּי Chaggay) means festal. Because of a comment in Haggai 2:2-3, many scholars believe Haggai was an older man, perhaps near age 70, who saw and remembered the first temple before it was destroyed in 586 B.C.
Audience:
     Haggai spoke “to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest” (Hag 1:1), “to the remnant of the people” (Hag 2:2), to “the priests” (Hag 2:11), and finally “to Zerubbabel governor of Judah” alone (Hag 2:21).
Date of Ministry:
     Haggai was a post-exile prophet who ministered at the same time as Ezra and Zechariah (Ezra 4:5, 24; Zec 1:1). He received his divine revelation “In the second year of Darius the king” (Hag 1:1). Darius I was king of Persia, who reigned from 522-486 B.C. The book of Haggai consists of four messages that were preached over a four-month period (Hag 1:1; 2:1, 10, 20), from “the first day of the sixth month” (Hag 1:1), to “the twenty-fourth of the ninth month” (Hag 2:10). The date range was between August 29th through December 18th, 520 B.C., with two messages delivered on the same day (Hag 2:10, 20). All four of Haggai’s messages were necessary to keep the work of the temple going. 
Historical Background:
605 B.C. – First Jewish deportation into Babylon (Daniel).
597 B.C. – Second Jewish deportation into Babylon (Ezekiel).
586 B.C. – Third Jewish deportation into Babylon (Solomon’s temple destroyed).
538 B.C. – Israelites return to land under decree of Cyrus (Ezra 1:1-4).
536 B.C. – Israelites start rebuilding temple (Ezra 3:8).
536 B.C. – Temple reconstruction stops because of opposition (Ezra 4:1-5, 24).
520 B.C. – God calls Israelites to finish rebuilding the temple (Hag 1:14-15).
516 B.C. – Temple reconstruction finished (Ezra 6:15).
     Most of the Jews living in Judah went into Babylonian captivity when Nebuchadnezzar destroyed Jerusalem and the temple in 586 B.C. Without a temple and altar, the Israelites could not worship God as the Mosaic Law prescribed. It was during this time of Babylonian captivity that synagogues were formed, likely to fellowship, read the Law, and pray. We know Daniel prayed facing Jerusalem (Dan 6:10). After the fall of Babylon, the Medo-Persian empire came to power, and Cyrus, King of Persia, was favorable to the Jews and permitted nearly 50,00 exiles to return to Jerusalem in 538 B.C. (Ezra 1:1-4; Isa 44:28). At that time, they’d begun reconstruction of the second temple by building the altar and laying the foundation [Ezra 3:1-13]; however, the reconstruction stopped because of local opposition from the Samaritans who discouraged them (Ezra 4:1-5, 24; 5:16). This pause in construction lasted 16 years, during which time, the Israelites began to build their own homes (Hag 1:2-4). Apparently, the people became apathetic concerning temple reconstruction, so the Lord raised up Haggai and Zechariah to reignite the fire of doing the Lord’s work. Their preaching proved successful.
Haggai’s Message:
     Five times Haggai called his fellow Israelites to “consider” their ways (Hag 1:5, 7; 2:15, 18). This consideration helped them look at their lives from the divine perspective and realize they were not being blessed because of their disobedience to God’s will; specifically, their neglect of rebuilding the temple (Hag 1:5-11). Their judgments were consistent with the curses of Deuteronomy 28. God revealed there was a connection between His house and their lives, both of which were in ruin and need of repair. Haggai (and Zechariah) was called by God to encourage his fellow Israelites to restart temple construction in 520 B.C., and it worked (Hag 1:13-14; 2:4; cf. Ezra 5:1-2; 6:14). The message of encouragement motivated them to overcome their fears and work on the temple, which was completed around 516 B.C. (Ezra 6:15).
Outline:
God rebuked and redirected Israel to finish rebuilding the temple (Hag 1:1-15).
God encouraged Israel to rebuild the temple, with a promise of future glory (Hag 2:1-9).
God promised blessing on Israel (Hag 2:10-19).
God promised to protect and bless Zerubbabel (Hag 2:20-23).

A Lesson on Leadership from Exodus 4:18-31

     The Central Idea of the Exodus 4:18-31 is that Moses was obedient to the Lord to go to Egypt and proclaim the message that God would liberate His people Israel. However, as they journeyed, the Lord came near to killing Moses because he had failed to circumcise one of his sons according to the divine mandate of the Abrahamic Covenant (Ex. 4:24; cf. Gen. 17:9-14). Circumcision identified the descendants of Abraham with the covenant God gave him regarding the promises of land, seed, and blessing. Moses could not be used to lead others into the will of God while he was himself was disobedient to it. The text does not state why Moses’ son was not circumcised, and it could have been either the fault of Moses, Zipporah, or both. Either way, God held Moses responsible for the disobedience, since he was the spiritual head of the house. Normally, the father performed the circumcision, so it’s unusual that Zipporah did it; however, her obedience—though crudely acted out—saved Moses’ life (Ex. 4:24-26). Moses and Aaron met with the elders of Israel and spoke the words of the Lord and performed the signs He commanded (Ex. 4:29-30). Subsequently, “the people believed” them, and worshipped God because of His concern over their affliction (Ex. 4:31). God’s call of Moses into leadership disrupted and changed his life from that day onward. As a Servant-leader, Moses had to learn: 1) obedience to God as a divinely appointed servant, 2) to face difficult situations with faith, trusting God would support and direct him through the hardship, and 3) to think and live sacrificially for the benefit of others.

Zephaniah 3:9-20

     In the previous section, God had pronounced judgment against His people in Judah (Zep 1:1—2:3), the surrounding Gentile nations (Zep 2:4-15), and Jerusalem (Zep 3:1-8); but now, His final message is one of hope, in which He promises future blessings upon His people as well as the world (Zep 3:9-20). God is the One who will bring all these blessings to pass, eight times declaring “I will” throughout this pericope. The prophecy opens with a promise in which God will give Gentiles purified lips—which pictures purified hearts—to come together, shoulder to shoulder, to worship the Lord (Zep 3:10). Though Israel had experienced shame because of her rebellion in Zephaniah’s day (Zep 3:11a), that negative characteristic will be removed in the millennial kingdom, for God states, “I will remove from your midst your proud, exulting ones, and you will never again be haughty on My holy mountain. But I will leave among you a humble and lowly people, and they will take refuge in the name of the LORD” (Zep 3:11b-12). The millennial kingdom follows the seven-year tribulation period, in which only the faithful remnant will survive and enter into the Lord’s kingdom on earth. God speaks to that remnant, saying, “the remnant of Israel will do no wrong and tell no lies, nor will a deceitful tongue be found in their mouths; for they will feed and lie down with no one to make them tremble” (Zep 3:13). The language here is reminiscent of Psalm 23, which pictures the Lord as their Shepherd. God calls His people to shout for joy and rejoice at that time (Zep 3:14), for “The LORD has taken away His judgments against you, He has cleared away your enemies. The King of Israel, the LORD, is in your midst; you will fear disaster no more” (Zep 3:15). The King of Israel is none other than the Lord Jesus Christ, who will rule the world from Jerusalem, and will rule in righteousness (2 Sam 7:16; Psa 89:3-4, 34-37; Isa 9:6-7; Matt 19:28; 25:31; Luke 1:26-33). In “that day” there will be no fear or despair in Jerusalem (Zep 3:16), for “The LORD your God is in your midst, a victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy” (Zep 3:17). Unlike the past and present, Israel will never be attacked by outsiders, for God will stand as a warrior to defend them, and comfort them in His love. Though God’s appointed feasts were not being celebrated in Zephaniah’s day, they would be restored in the millennial kingdom (Zep 3:18). These feasts would serve as memorials to God’s deliverance, goodness and faithfulness. At that time, God will dispense retributive justice to those who oppressed Israel (Zep 3:19a), and will rescue the afflicted, saying, “I will save the lame and gather the outcast, and I will turn their shame into praise and renown in all the earth” (Zep 3:1b9). And, we see God’s remunerative justice to Israel, as He states, “At that time I will bring you in, even at the time when I gather you together; indeed, I will give you renown and praise among all the peoples of the earth, when I restore your fortunes before your eyes” (Zep 3:20). In closing, Zephaniah ardently declares it is the “the Lord” who promises these things.
     Zephaniah opened his book with a reference to Hezekiah and Josiah, two good kings in Judah; however, these kings failed to bring about lasting reforms, and the nation slipped back into spiritual and moral decline. But the future King of Israel will not fail, as Jesus Christ will accomplish what no other could, when He brings in the millennial kingdom and establishes everlasting peace and blessing upon the world.

Zephaniah 3:1-8

     God opens with a charge against wicked Israelites who were called “rebellious and defiled.” So corrupt and systemic was their oppressive behavior, the whole of Jerusalem became known as “the tyrannical city.” The word tyrannical translates the Hebrew יָנָה yanah, which denotes “to cheat, annoy (with words), oppress, [or] be violent.”[1] The word is used in the Mosaic Law to forbid Israelites from oppressing foreigners (Ex 22:21-24; Lev 19:33), slaves (Deu 23:15-16), or engaging in harmful economic practices (Lev 25:14-17). God spoke through Jeremiah, saying, “Do justice and righteousness, and deliver the one who has been robbed from the power of his oppressor. Also do not mistreat [יָנָה yanah] or do violence to the stranger, the orphan, or the widow; and do not shed innocent blood in this place” (Jer 22:3; cf. Eze 22:7, 29; 46:18). The meaning of Zephaniah 3:1 is the same. It is always possible for God’s people to behave poorly, like the world around them. Zephaniah declared their faults, saying, “She heeded no voice, she accepted no instruction. She did not trust in the LORD, she did not draw near to her God” (Zep 3:2). We should remember that Josiah, a good king, was on the throne and leading national reforms across the nation, seeking to lead God’s people back into His will (2 Ki 23:1-25); however, in spite of his efforts, the city’s leadership continued with their corrupt practices. The princes represented the aristocracy, who should have been behaving nobly and seeking God’s will, but instead, had become “roaring lions” who went about on the prowl seeking people to devour for their own personal gain (Zep 3:3a). The judges, who were civil magistrates, should have been upholding God’s Law, but instead, were like “wolves at evening” that devour their prey, from whom the citizens of the city had to protect themselves (Zep 3:3b). Furthermore, the prophets were described as “reckless, treacherous men” who falsely spoke in the name of the Lord and led others astray (Zep 3:4a). And the priests “profaned the sanctuary” by not performing their duties, and by making common that which was sacred (Zep 3:4b). In contrast with the corrupt leadership, “The LORD is righteous within her; He will do no injustice. Every morning He brings His justice to light; He does not fail” (Zep 3:5a). God is righteous, and He is just in all His ways; He reveals Himself to His people every day, and He does this without fail (cf. Deu 32:4), but they were suppressing His revelation. Though God leads His people into righteousness, “the unjust knows no shame” as they turn away from Him (Zep 3:5b). God had judged the surrounding nations as a warning to Judah, saying, “I have cut off nations; their corner towers are in ruins. I have made their streets desolate, with no one passing by; their cities are laid waste, without a man, without an inhabitant” (Zep 3:6). Though this was revealed to His people, yet, they chose their own way. God said, “Surely you will revere Me, accept instruction. So her dwelling will not be cut off according to all that I have appointed concerning her. But they were eager to corrupt all their deeds” (Zep 3:7). God then turns from talking to the rebellious Israelites in the city and addresses the faithful remnant, telling them, “Listen to Me,” as He speaks of future events. The Lord states there will come a day “when I rise up as a witness. Indeed, My decision is to gather nations, to assemble kingdoms, to pour out on them My indignation, all My burning anger; for all the earth will be devoured by the fire of My zeal” (Zep 3:8). God had already made it clear He was going to judge the Jews and Gentiles of Zephaniah’s generation, which, in many ways, had become a microcosm of all humanity, all throughout history. The Lord’s judgment would now extend to a global judgment that will come upon “all the earth.”
"The world is still waiting for the Lord to pour out His wrath on all nations. He has not done so yet because He is patient and is giving people time to repent (cf. 2 Pet. 3:9). Yet that day will surely come (2 Pet. 3:10). In view of its coming, Christians need to be holy in conduct and godly in character looking for and hastening that day (by our prayers and preaching, 2 Pet. 3:11). The great outpouring of divine wrath on the earth predicted here will take place during the Tribulation, before our Lord returns to set up His kingdom (cf. 2:2; Zech. 14:2; Rev. 16:14, 16)."[2]
 
[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 416.
[2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Zep 3:8.

Zephaniah 2:4-15

     Having pronounced His judgment upon Judah for their sins (Zep 1:1-2:3), God now turns His focus upon the surrounding Gentiles nations ((Zep 2:4-15). He opens with a pronouncement of judgment upon four Philistine cities which lie west of Judah, saying, “Gaza will be abandoned and Ashkelon a desolation; Ashdod will be driven out at noon and Ekron will be uprooted” (Zep 2:4). The Philistines had a longstanding hostility toward Israel (Gen 20-21, 26), and had even taken some Judahites captive and sold them into slavery (Amo 1:6-8). To these people and cities, God declared retributive justice, saying, “The word of the LORD is against you, O Canaan, land of the Philistines; and I will destroy you so that there will be no inhabitant” (Zep 2:5). But God pronounces remunerative justice toward Israel, saying, “So the seacoast will be pastures, with caves for shepherds and folds for flocks. And the coast will be for the remnant of the house of Judah, they will pasture on it. In the houses of Ashkelon they will lie down at evening; for the LORD their God will care for them and restore their fortune” (Zep 2:6-7). Next, God addressed the hostility and taunting of Moab and Ammon (Zep 2:8), who were the descendants of Lot’s incestuous relationship with his two daughters (Gen 19:30-38). The Moabites and Ammonites were historically hostile to Israel (Isa 16:6; Jer 48:26, 29; Ezek 25:5-7), and now they would be judged. Because of their longstanding sins, God pronounced retributive justice, saying, “As I live, ‘declares the LORD of hosts, the God of Israel,’ surely Moab will be like Sodom and the sons of Ammon like Gomorrah—a place possessed by nettles and salt pits, and a perpetual desolation’” (Zep 2:9a). Again, God would dispense remunerative justice to His people, saying, “The remnant of My people will plunder them and the remainder of My nation will inherit them” (Zep 2:9b). The Moabites and Ammonites got what they deserved, as God states, “This they will have in return for their pride, because they have taunted and become arrogant against the people of the LORD of hosts. The LORD will be terrifying to them” (Zep 2:10-11a). The Ammonites and Moabites, whose idols customarily received sacrifices, would have nothing to bring them, for the Lord “will starve all the gods of the earth; and all the coastlands of the nations will bow down to Him, everyone from his own place” (Zep 2:11b). Very briefly, God speaks to Ethiopians, saying “You also, O Ethiopians, will be slain by My sword” (Zep 2:12). No reason is given for God’s judgment, but it is likely they acted similarly to the other Gentile nations that were being judged. The final judgment came against the Assyrians in the north, in which God “will stretch out His hand against the north and destroy Assyria, and He will make Nineveh a desolation, parched like the wilderness” (Zep 2:13). Nineveh was destroyed in 612 BC by an alliance between the Babylonians and Medes under the leadership of Nabopolassar and Cyaxeres. The Assyrians were removed and the land became inhabited by wild animals (Zep 2:14). The Assyrians thought they were secure in their fortified cities, and they became proud. But God would destroy them, and they would become “a resting place for beasts! Everyone who passes by her will hiss and wave his hand in contempt” (Zep 2:15).
     Though God gave His written law to Israel alone (Psa 147:19-20), His moral laws are written upon the hearts of all people (Rom 2:14-15), and He holds them accountable for their behavior. God is Judge of all people (Gen 18:25; Psa 22:28; 103:19), and He deals out retribution to those who disobey Him and attack His people (Deu 32:35; 2 Thess 1:6-8), and rewards those who are faithful (Psa 18:20; 58:11; 1 Sam. 26:23).

Theological Aspects of God's Justice

     God is the sovereign Creator of the universe, and He rules supreme over all things. Scripture reveals, “The LORD has established His throne in the heavens, and His sovereignty rules over all” (Psa 103:19), for “our God is in the heavens; He does whatever He pleases” (Psa 115:3), “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psa 135:6), and “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35). God allows fallen angels and humans to produce sin and evil, but they never act beyond what His sovereign will permits (Job 1:1-21; Psa 105:12-15; 1 Ki 22:19-23; 2 Cor 12:7-10). Though God has many attributes, His sovereignty is foremost.[1]
     The Bible, which reveals God’s sovereignty, also reveals He is righteous and just. He is declared to be righteous by nature (Deu 32:4; Psa 119:137, 142; Isa 45:21; John 17:25), and just in all His ways (Psa 145:17; Rev 15:3). Divine righteousness may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as just that which conforms to His righteousness and as sinful that which deviates. One discovers throughout the Bible that righteousness and justice are related words. The former speaks of God’s moral character, whereas the latter speaks of the actions that flow out of His character. Whatever God’s righteousness requires, His justice executes; either to approve or reject, to bless or condemn. Theologically, the justice of God is observed in several categories as follows:
Rectoral justice recognizes God as the absolute legislative moral ruler who judges all mankind for their thoughts and actions. Abraham recognized God as “the Judge of all the earth” (Gen 18:25; cf. 94:2), and David writes, “the heavens declare His righteousness, for God Himself is judge” (Psa 50:6), and “Surely there is a reward for the righteous; surely there is a God who judges on earth!” (Psa 58:11). God righteously judges those to whom He has revealed Himself and who know right and wrong, either through written revelation (Rom 2:12), or the intrinsic moral code written on their hearts (Rom 2:14-15; cf. 1:18-20).
Retributive justice means God will administer just punishment to the wicked for their actions. The Lord told Moses, “Vengeance is Mine, and retribution, in due time their foot will slip; for the day of their calamity is near, and the impending things are hastening upon them” (Deu 32:35). And Paul wrote to the church at Thessalonica concerning their suffering, saying, “it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted” (2 Thess 1:6-7a).
Remunerative justice pertains to the distribution of rewards. Sometimes this is based on righteous behavior, such as when David wrote, “The LORD will repay each man for his righteousness and his faithfulness” (1 Sam 26:23a; cf. 2 Sam 22:25); and elsewhere, “The LORD has rewarded me according to my righteousness; according to the cleanness of my hands He has recompensed me” (Psa 18:20). In addition, it can refer to the compensation paid by the Egyptians to the Israelites for their four hundred years of slavery (Ex 3:22).
Redemptive justice refers to God forgiving and justifying helpless sinners because Christ has redeemed them by paying the price for their sin. The price for redemption is the blood of Christ that was shed in our stead (1 Pet 1:18-19). The believer is “justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith” (Rom 3:24-25a). God’s redemptive justice saves us from the penalty of sin, guaranteeing “there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). At the cross, God judged our sin as His righteousness requires, and saves the sinner as His love desires.
Restorative justice refers to the familial forgiveness God gives to His children who humble themselves and confess their sin to Him. When we sin, we break fellowship with God, and when we confess our sin to Him, He forgives and restores us. David wrote, “I acknowledged my sin to You, and my iniquity I did not hide; I said, ‘I will confess my transgressions to the LORD’; and You forgave the guilt of my sin” (Psa 32:5). In the Old Testament, forgiveness was predicated on confession of sin (Lev 5:5; 16:21; Psa 32:5; 38:18) as well as animal sacrifice (Lev 4:20; 5:6; 6:6-7). In the New Testament, God requires confession alone (1 John 1:9), which rests on the once for all atoning sacrifice of Christ at the cross (Heb 10:10-14). Concerning confession of sin, John wrote, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).
     Understanding these aspects of God’s character help us know who He is and why He holds people accountable with regard to the laws He has revealed to them through general or special revelation. Furthermore, as Christians, we never retaliate against our attackers, but cast our cares upon the Lord and trust that He sees and acts righteously, in His time and way (Lev 19:18; Pro 20:22; Rom 12:14, 17-21; 1 Thess 5:15; 1 Pet 3:8-9).
 
[1] God is sovereign (1 Ch 29:11; Dan 4:35; Acts 17:24-25), all-knowing (Psa 139:1-6; Matt 6:31-33), all-present (Psa 139:7-12; Heb 13:5), all-powerful (Job 42:2; Isa 40:28-29), righteous (Psa 11:7; 119:137), just (Psa 9:7-8; 19:9; 50:6; 58:11), holy (Psa 99:9), immutable (Psa 102:26, 27; Mal 3:6), truthful (2 Sam 7:28; John 17:17; 1 John 5:20), loving (Jer 31:3; 1 John 4:7-12, 16), faithful (Deu 7:9; Lam 3:23; 1 John 1:9), merciful (Psa 86:15; Luke 6:36; Tit 3:5), gracious (Psa 111:4; 116:5; 1 Pet 5:10), and eternal (Deu 33:27; 1 Tim 1:17).

The Lord's Supper

"And when He had taken some bread and given thanks, He broke it and gave it to them, saying, 'This is My body which is given for you; do this in remembrance of Me.' And in the same way He took the cup after they had eaten, saying, 'This cup which is poured out for you is the new covenant in My blood.'" (Luke 22:19-20)
     The Lord’s Supper is mentioned in the Gospels of Matthew (26:26-29), Mark (14:22-25), Luke (22:19-20), and by the apostle Paul in his letter to the Christians at Corinth (1 Cor 11:23-34). The Lord’s Supper is also called the Eucharist, from the Greek word εὐχαριστέω eucharisteo, which means to give thanks, which is what Christ did when He instituted this church ordinance (Luke 22:19). And, it is called Communion, from the Geek word κοινωνία koinonia, which means communion, fellowship, or sharing (1 Cor 10:15-17), because it took place during a community meal where believers fellowshipped with each other during a time of Bible study and prayer (see Acts 2:42).
     The Lord’s Supper was instituted by Jesus on the night He and the disciples were celebrating the Passover meal. This was the night before His crucifixion. The Passover meal celebrated God’s deliverance from the final plague on Egypt as the Lord passed over the homes of those who had sacrificed an unblemished lamb and placed its blood on the doorpost and lintel (Ex 12:1-51). The flawless lamb foreshadowed the sinless humanity of Jesus who is “a lamb unblemished and spotless” (1 Pet 1:19), “the Lamb of God who takes away the sin of the world” (John 1:29). Jesus is “our Passover lamb” (1 Cor 5:7), and His death paid the price for our sins (Mark 10:45; Eph 1:7; Heb 9:22).
     Jesus’ death instituted the New Covenant which was given to Israel and will find its ultimate fulfillment in the future millennial kingdom. Because Christ inaugurated the New Covenant, some of the spiritual blessings associated with it are available to Christians today; specifically, forgiveness of sins (Jer 31:34; Matt 26:28; Heb 10:17) and the indwelling Holy Spirit (Ezek 36:26-27; 37:14; 1 Cor 3:16; 6:19).
     The elements of the Lord’s Supper include unleavened bread and red juice. The unleavened bread symbolizes the sinless person of Jesus who “gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:2). The red juice symbolizes the “blood of the covenant, which is poured out for many for forgiveness of sins” (Matt 26:28). Throughout the church age, there have been four major views concerning the elements of the Lord’s Supper: 1) The Roman Catholic view—Transubstantiation—teaches that the bread and red juice, without losing its form or taste, becomes the literal body and blood of Christ. 2) The Lutheran view—Consubstantiation—holds that Christ is present in and with the bread and red juice in a real sense. 3) The Reformed view—Spiritual—teaches that Christ is spiritually present in the bread and red juice. 4) The Evangelical view—Symbolic—sees the bread and red juice as symbols that point to the body and blood of Christ. The first three views see Christ actually present in the bread and juice, whereas the last view sees the elements as symbols that point to Christ. The last view is similar to how one understands the sacrificial lamb in the OT, which sacrifice did not actually contain Christ, but rather pointed to Him and His atoning work on the cross. Likewise, the Lord’s Supper does not actually contain Christ, but points the believer to His life and death. 
     When Christians partake of the unleavened bread and red juice, we are recognizing our relationship with God through the life and death of Christ. Just as we are nourished bodily by physical food, so we are nourished spiritually by the life and shed blood of Jesus who died in our place. Eating the bread and drinking the red juice is a picture of the believer receiving the benefits that have been provided by the life and death of Jesus. There is a vertical and horizontal aspect to the Lord’s Supper. The vertical aspect indicates one is in a right relationship with God through faith in Jesus, for the Lord’s Supper has meaning only to the one who has trusted Christ as Savior and received forgiveness of sins and the gift of eternal life (John 3:16; 10:28; Eph 1:7). The horizontal aspect of the Lord’s Supper indicates one is walking in love and living selflessly towards other Christians (1 Cor 10:15-17; 11:17-34), for it is a picture of the love and selflessness of Christ who gave His life for the benefit of others. It is a sin to partake of the Lord’s Supper while behaving selfishly toward other believers, and God will punish those who do so (1 Cor 11:27-30). Paul instructed the Christians at Corinth to partake of the Lord’s Supper retrospectively by looking back at the sacrificial life and death of Christ (1 Cor 11:23-25), prospectively by looking forward to Jesus’ return (1 Cor 11:26), and introspectively by examining their attitudes and actions (1 Cor 11:27-32). A proper understanding of the Lord’s Supper will lead to unselfish love towards others (1 Cor 11:33-34a).
Summary
     The Lord’s Supper was instituted by Jesus while celebrating the Passover meal on the night before His crucifixion. The unleavened bread symbolizes the perfect humanity of Christ, and the red juice symbolizes the blood of the New Covenant that was shed on the cross. Christians who partake of the Lord’s Supper see themselves as the beneficiaries of the spiritual blessings of forgiveness and the indwelling Holy Spirit. Eating the bread and drinking the juice is a picture of receiving Christ and all He did for us through His life and death. The Lord’s Supper instructs us to look back to the selfless love of Christ, forward to His return, and inward to one’s values and actions.

Zephaniah 1:1-2:3

     The book opens with a declaration that what follows is the “the word of the LORD” to his messenger, the prophet, Zephaniah (Zep 1:1). Immediately, there is a pronouncement of judgment that God will bring upon the world (Zep 1:2-3), specifically “against Judah and against all the inhabitants of Jerusalem” (Zep 1:4a). The reason for the judgment is because His covenant-people had followed idolatrous priests and worshiped Baal (Zep 1:4b), the “host of heaven” (Zep 1:5a), and blended the worship of the LORD along with the pagan god Milcom (Zep 1:5b). God’s people had “turned back from following the LORD” and “have not sought the LORD or inquired of Him” (Zep 1:6). According to the blessing and cursing aspect of the Mosaic Law (Deu 28:1-68), God was obligated to render judgment against His people who violated the covenant. Because God is extremely patient and slow to anger (Ex 34:6-7; Num 14:18; Psa 103:8), His judgments came only after He had sent repeated warnings through His prophets over several generations (see 2 Chr 36:14-17; Jer 25:1-12; 26:1-6; 32:26-35; 35:12-15; 44:2-6). God called the nation to be “silent before the LORD” and announces they were being offered as a sacrifice to the invading nation, whom He calls “guests” (Zep 1:7). “Here the prophet announced that the Lord’s day was near; He was about to intervene in human history. The Lord had prepared a sacrifice, namely, Judah (cf. Isa. 34:6; Jer. 46:10), and He had set apart ‘guests’ to eat it, namely, the Babylonians (cf. Jer. 10:25; Hab. 1:6).”[1] The judgment started with the nation’s leadership (princes), and included the king’s sons and all who adopted pagan values (Zep 1:8). It also included those who practiced robbery and violence (Zep 1:9), businessmen who financially exploited others (Zep 1:10-11), and those who were apathetic to God, who say, “The LORD will not do good or evil!” (Zep 1:12); these would be plundered and lose their wealth, homes, and fields to the invading Babylonian army (Zep 1:13). The day of the LORD was “near” (Zep 1:14a) and would come upon the nation within two decades of Zephaniah’s message. It would be a time when “the warrior cries out bitterly. A day of wrath is that day, a day of trouble and distress, a day of destruction and desolation, a day of darkness and gloom, a day of clouds and thick darkness, a day of trumpet and battle cry against the fortified cities and the high corner towers” (Zep 1:14-16). The judgment would be so severe, “they will walk like the blind” (Zep 1:17a). God’s judgment was because “they have sinned against the LORD” (Zep 1:17b). Furthermore, there would be no escape for the nation, as Judahites would not be able to use their gold and silver to buy off their attackers (Zep 1:18). God then calls the nation to “gather,” perhaps as a last offer to repent before judgment comes (Zep 2:1-2). A final word is given to the faithful remnant within the nation, saying, “Seek the LORD, all you humble of the earth who have carried out His ordinances; seek righteousness, seek humility. Perhaps you will be hidden in the day of the LORD’S anger” (Zep 2:3).
 
[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Zep 1:7.

Introduction to Zephaniah

Author:
     The author is identified as “Zephaniah son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah” (Zep 1:1a). It could be that Zephaniah was the great-great-grandson of King Hezekiah, who ruled from 715-687 B.C. If so, he would be a cousin to King Josiah, who was reigning during his time of prophetic ministry; and, it would connect Zephaniah with two good kings who ruled in Judah. Also, he could be the priest who was captured and killed in 586 B.C. (2 Ki 25:18-21). However, there is insufficient evidence to determine if either of these extrapolations are true.
Audience:
     Zephaniah prophesied to Judah (Zep 1:4).
Date of Ministry:
     Zephaniah’s ministry was “in the days of Josiah son of Amon, king of Judah” (Zep 1:1b). Josiah ruled in Judah from 640-609 B.C. Zephaniah’s message, which addresses some of the idolatry and corruption in Judah, was likely before Josiah began his reforms in 622 B.C., or perhaps, in the early stages. His ministry was definitely before the fall of Assyria in 612 B.C., which he prophesied (Zep 2:13).
Historical Background:
     Josiah was a good king who followed the reign of two evil kings, Manasseh and Amon. Manasseh reigned fifty-five years and was an evil king (2 Ki 21:1-18). Amon reigned two years and was an evil king (2 Ki 21:19-26). Josiah became king in 640 B.C. when he was eight years old, and he was a good king who walked in the ways of the Lord (2 Ki 22:1-2). In 622 B.C.—the eighteenth year of Josiah’s reign—God’s Word was revealed to him (2 Ki 22:3-20), and he responded positively and instituted religious reforms throughout Judah and destroyed all the false idols and places of worship (2 Ki 23:1-25). These reforms continued until his death in 609 B.C. (2 Ki 23:29). Judah experienced a time of great prosperity and spiritual reform under Josiah’s reign; however, the outward reforms did not lead to regeneration or revival among God’s people, and the following kings reverted back to evil practices and Judah and Jerusalem were eventually destroyed in 586 B.C. This shows that the faith of one generation may not continue to the next.
Zephaniah’s Message:
     The theme of Zephaniah is the approaching judgment of God upon Judah for their sin. The subject of the Day of the Lord is prominent in the book.
"The key to the Book of Zephaniah is the phrase “the day of the Lord.” This phrase appears in most of the prophetic literature of the Old Testament. As we saw in Joel, “the day of the Lord” can be a past day, a day in the relatively near future, or a day in the far distant, eschatological future. It is any day in which God is dynamically at work in human affairs. Wherever we find the phrase “the day of the Lord,” it always suggests a contrast with the day of man. The day of man is any day when man appears to be in control of human affairs. It is a day of God’s patience. The day of the Lord is any day when God is clearly in control of human affairs. It is a day of God’s judgment. The phrase “the day of the Lord” is by no means unique to Zephaniah, but it is the key to the message of this book. Zephaniah used it more frequently than any other prophet. It was his burden. And he explained the meaning of this phrase more than any other prophet."[1]
     Zephaniah’s message ends with hope, as God promises a future restoration of His people and a time of blessing (Zep 3:9-20), which is likely a reference to the millennial kingdom.
Outline:
God’s judgment against Judah (Zep 1:1-2:3)
God’s judgment against the nations (Zep 2:4-15)
God’s judgment on Jerusalem (Zep 3:1-8)
God’s future restoration of Jerusalem (Zep 3:9-20)
 
[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Hab 3:19.

Judges 1:1-19

     The Central Idea of the Text is that Israel failed to follow in the pattern of faith and obedience to God. After the death of Joshua, Judah and Simeon led the first military campaign against the Canaanites. Their obedience to God resulted in the defeat of the Canaanites and the Perizzites at the city of Bezek. They captured Adoni-bezek and disabled him from being a threat. Adoni-bezek recognized his defeat and punishment as divine retribution for the evil he did to seventy other kings. He does not complain, but recognizes the justice of what happens to him because of his cruelty to others. He was transported to the city of Jerusalem and died there. 
"Their first victory was over the inhabitants of Bezek. After slaying ten thousand men, they cut off the thumbs and big toes of the king, as he had done to his foes. He should have been put to death, as the Lord had commanded (Deut. 7:24), but instead he was only maimed. Then he was taken to Jerusalem, where he later died. This foreshadowed Israel’s disobedience in dealing with the heathen in their land. Rather than completely crushing them, the Israelites only crippled them. Such partial obedience was disobedience and would cost the Jews dearly in the days ahead."[1]
     Caleb offered his daughter in marriage to the man who defeated Kiriath-sepher, thus demonstrating himself as faithful, obedient to God, and having courage in battle. Such a man would make a suitable husband to provide and care for Achsah. In this way, Caleb was thinking about Achsah’s future safety and provision. Othniel rose to the challenge and proved himself worthy. 
     The success of Judah and Simeon suddenly came to a stop when they came against the enemy on iron chariots. It was a lack of faith that resulted in their defeat, and God later rebuked them for failing to take the land (Judg. 2:1-3).
     Success or failure among God’s people is predicated on faithful obedience to His Word. This requires learning God’s Word before living His will. God’s people will always face enemies in the world and we must be willing to pursue His commands over our personal fears. Like the days of the judges, God is now working in His church, not through one leader, but through men and women He’s raised up for our spiritual growth. These men and women have their shortcomings, but God works through them to guide and bring spiritual victory, both personally, and in the world.
 
[1] William MacDonald, Believer’s Bible Commentary: (Nashville: Thomas Nelson, 1995), 265.

Introduction to Judges

     The judges of Israel were God’s chosen representatives to arbitrate legal matters among His people. They were also given the responsibility to administer social affairs and to lead in military campaigns against Israel’s enemies. God Himself was the supreme Judge of the judges over Israel. 
Authorship and Date
     It’s likely the book of Judges was written during the reign of Saul, Israel’s first king.  There are several references in the book of Judges which state “in those days there was no king in Israel” (Jud. 17:6; 18:1; 19:1; 21:25).  This seems to imply that at the time of the writing there was a king in Israel. 
     Though he is never named within the book, Samuel the prophet is regarded as the author of the book of Judges.  If Samuel is accepted as the author, this would place the writing sometime around 1040 B.C.
Chronology of Judges
     The book of Judges records the period of time between the end of the leadership of Joshua (Judg. 1:1; 2:6-9) and the appointment of Saul as Israel’s first king (ca. 1350 to 1050 B.C.).  Some judges served consecutively and others ruled concurrently. 
     The people of Israel rejected God as their king and the judges He’d appointed over them and they requested a human king (1 Sam. 8:7; 12:12).  The period of the Judges ends when Samuel anoints Saul as the first king in Israel (1 Sam. 10:1).
The Function of the Judges
     The term Judge (שָׁפַט shaphat – judge or deliverer) refers to God’s judicial and military leader who protected Israel from enemies.  “It was a general term for leadership combining the executive (including military) and judicial aspects of governing. Thus the judges of Israel were primarily military and civil leaders, with strictly judicial functions included as appropriate (cf. 4:5).”[1]  The judges themselves were sinful men, who had their own failings, yet their faith in God makes them usable to the Lord to accomplish His will. 
The Theme of Judges
     Judges demonstrates Israel’s repeated failure to follow God as king.  The nation repeatedly allowed itself to be influenced by the surrounding culture and turned away from God and worshipped idols (see pattern in Judges 2:1-23).  The pattern throughout the book is:
Israel turns away from the Lord and worships idols (sin)
God sends discipline that results in their slavery (slavery)
Israel cries out to the Lord from their oppression (supplication)
God raises up a judge to rescue them (salvation)
     The above pattern is repeated six times throughout the book of Judges.  Israel’s spiritual condition—either in obedience or disobedience—determined their political and physical success or failure (Deut. 28).  Not only did Israel fail to obey God and drive out the Canaanites, but they even befriended them, intermarrying, adopting their culture, and eventually worshipping their gods.  When Israel was faithful to the Lord, God strengthened them to defeat their enemies, but when Israel was disobedient, God strengthened their enemies.  The faith of one generation did not guarantee the faith of the next, so a legacy could not be guaranteed.  The period was marked by general rebellion, in which “every man did what was right in his own eyes” (Jud. 17:6; 21:25).  Israel’s failure to take the land of Canaan resulted in long term problems for many years.
Outline
     The events of the judges are preceded by an introductory section (1:1–3:6) which reveals Israel’s disobedience to God and subsequent military failure to take the land of Canaan.  In Judges 2:6-10 the writer briefly recounts the death of Joshua which had already been reported in the book of Joshua (Josh. 24:29-30; Judg. 1:1).  Judges 3:7-16:31 is the repeated cycle of disobedience toward God.  And Judges 17:1-21:25 reveals the continuation of Israel’s disobedience. 
Israel’s disobedience subsequent to the death of Joshua (1:1-3:6)
Israel’s repeated cycle of disobedience (3:7-16:31)
Israel’s disobedience – religious and moral apostasy (17:1-21:25)
[1] F. Duane Lindsey, “Judges,” 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), 374.

Habakkuk 3:1-19

     Habakkuk became fearful at the Lord’s reply to his questions (Hab 3:1-2a), knowing God was bringing judgment both upon Judah and Babylon, and this prompted him to write a prayer-song of praise to God for His past and future acts of judgment. Habakkuk petitioned the Lord: 1) to do a visible work of judgment in his day, and 2) to remember mercy in judgment (Hab 3:2b). In the remainder of the chapter, Habakkuk set forth a history lesson of God’s works when He delivered His people from the Egyptian bondage. This history lesson assured Habakkuk that God would also deliver His people from Babylonian oppression. The prophet recalls when God entered into a covenant with Israel at Mount Sinai, where He brought them after bringing plagues of judgment upon Egypt. God’s judgment upon Egypt when He delivered His people caused the other nations to tremble in fear (Hab 3:3-7; cf. Ex 15:14-16; Deu 2:25; Josh 2:9). During His acts of deliverance, God’s anger and wrath were said to be against the rivers and sea (Hab 3:8-9), which most likely refers to the Nile (Ex 7:20-21), Jordan (Josh 3:14-17), and Red Sea (Ex 14:15-16; 15:8). God is pictured as a Warrior whose “bow was made bare, [and] the rods [arrows] of chastisement were sworn” (Hab 3:9). At this awesome picture, “The mountains saw You and quaked; the downpour of waters swept by. The deep uttered forth its voice, it lifted high its hands” (Hab 3:10). Habakkuk’s language is comparable to Psalm 77:16-18, which poetically describes God’s deliverance of Israel from Egypt. The prophet then describes the time when God caused the sun to stand still when Joshua was fighting to take the land (Hab 3:11; cf. Josh 10:12-13), and then as He conquered the nations as His people entered Canaan (Hab 3:12). Habakkuk then pictures God as a Warrior who delivers His people and His anointed king, perhaps from the Babylonians (Hab 3:13a). After the Lord strikes down “the head of the house of the evil to lay him open from thigh to neck” (Hab 3:13b), He takes his weapons from his dead body and uses them to defeat “the head of his throngs” (Hab. 3:14a). And who are the defeated ones? Likely the Babylonians who “stormed in to scatter us; their exultation was like those who devour the oppressed in secret” (Hab 3:14b). It was upon these that the Lord “trampled on the sea with Your horses, on the surge of many waters” (Hab 3:15). If this interpretation is accurate, then the statement would be proleptic, seeing the future destruction of Babylon as so certain, that the prophet speaks of it as already having come to pass. After reflecting on God’s past judgments and deliverances (Hab 3:3-15), he returns to the present situation and trembles at the prospect of the Babylonian invasion (Hab 3:16a), in which he waits “quietly for the day of distress, for the people to arise who will invade us” (Hab 3:16b). Though Habakkuk anticipated judgment, which included famine upon the land (Hab 3:17), yet, he declares, “I will exult in the LORD, I will rejoice in the God of my salvation” (Hab 3:18). Though he cannot stop the trouble that’s coming, he fixes his hope on the Lord who is in control of these events. Here, Habakkuk is doing what pleases the Lord, as he lives by faith in God (Hab 2:4b). With his faith fixed completely on the Lord, he states, “The Lord GOD is my strength, and He has made my feet like hinds’ feet, and makes me walk on my high places” (Hab 3:19a). He concludes his prayer-song by sending it to “the choir director, [to be played] on my stringed instruments” (Hab 3:19b).

Habakkuk 2:1-20

     The chapter opens with Habakkuk waiting on the Lord’s reply (Hab 2:1). God answers him with a command to “Record the vision and inscribe it on tablets, that the one who reads it may run” (Hab 2:2). This could be understood to mean that the vision is sure, and the one who reads it will know to run for safety when he sees it coming to pass. Or, it could be translated, “Write down this vision; clearly inscribe it on tablets so one may easily read it” (CSB). Both renderings are possible, though I favor the first. God assures Habakkuk that the vision will certainly come to pass at God’s appointed time and that he should wait for it (Hab 2:3). The Lord then describes the Babylonian, saying, “Behold, as for the proud one, his soul is not right within him; but the righteous will live by his faith” (Hab 2:4a). Here we have a contrast of characters. The proud Babylonians did not live by faith in God, but by selfish ambition and might, and they would be judged by Him for their arrogance and abuses. In contrast, the righteous Israelites who were living in Judah would humble themselves and seek the Lord and “live by his faith” (Hab 2:4b). Other translations read, “the person of integrity will live because of his faithfulness” (Hab 2:4b NET), and “the righteous person will live by his faithfulness” (Hab 2:4. NIV). New testament writers cite this verse three times, each with a different emphasis (Rom 1:17; Gal 3:11; Heb 10:38). Paul cites it in Romans 1:17 to emphasize the righteousness that comes from God on the basis of faith. He cites it again in Galatians 3:11 to emphasize the life that comes from faith in God. And the writer to the Hebrews cites the verse in Hebrews 10:38 to emphasize the faithfulness of the believer that God rewards. Though spiritual life is in view in the NT, it refers to physical life in the book of Habakkuk. The idea is that the righteous will continue to be faithful to God and He will not kill them in the Babylonian invasion, but will let them live. Some of the righteous who went into captivity included Daniel, Hananiah, Azariah, Mishael and Ezekiel. These faithful men served as models of righteousness for Israelites living outside the land. Referring to the Babylonians, God reveals they were given over to alcohol and violence, and, like death and the grave, seemed only to consume and never be satisfied, gathering more and more people and possessions to themselves (Hab 2:5). But these defeated peoples will one day take up a taunt-song against the Babylonians (Hab 2:6b). Habakkuk 2:6-20 presents five woes against the Chaldeans. Here, God reveals to Habakkuk the reasons why He will bring judgment on the Babylonians: 1) they greedily looted nations (Hab 2:6-8), 2) sought to secure themselves with their stolen wealth (Hab 2:9-11), 3) built their city with bloodshed (Hab 2:12-14), 4) exploited others sexually and with violence (Hab 2:15-17), and, 5) worshipped idols (Hab 2:18-19; cf. Deu 32:17; 1 Cor 10:20). The first four woes describe Chaldean acts against other people, whereas the last woe is against God. Though Babylon would seem unstoppable for a time, God would bring them into judgment, for “the LORD is in His holy temple. Let all the earth be silent before Him” (Hab 2:20). The Babylonians in Habakkuk’s time were behaving similarly to ancient Babylon, which emphasized self-reliance over trust in the Lord. God judged ancient Babylon by confusing their languages and scattering them over the earth (Gen 11:1-9), and He destroyed the Neo-Babylonians in 539 B.C. by means of the Medes and Persians (Dan 5:1-31). The values and practices of self-reliance and self-exaltation continue worldwide and will be centralized again in the future city of Babylon, which will be destroyed at the Second coming of Jesus.

Habakkuk 1:1-17

     The opening sentence identifies Habakkuk as God’s prophet (Hab 1:1). Habakkuk is troubled by the violence and injustice he sees in Judah and brings his frustrations directly to God, who is the only one who can really correct the situation. But it seems to the prophet that God is not answering his prayers; therefore, he asks, “How long, O LORD, will I call for help, and You will not hear? I cry out to You, ‘Violence!’ Yet You do not save” (Hab 1:2). Habakkuk knew his people were in a covenant relationship with God and wondered why God had not acted to deal with the violence within the country (Lev 26; Deu 28). He asked God, “Why do You make me see iniquity, and cause me to look on wickedness? Yes, destruction and violence are before me; strife exists and contention arises” (Hab 1:3). The wicked were disregarding God, “Therefore the law is ignored and justice is never upheld. For the wicked surround the righteous; therefore, justice comes out perverted” (Hab 1:4). The wicked are those who ignore God and His commands and live as they please. The righteous are those who understand and obey God’s laws. It seemed to Habakkuk that the wicked had imprisoned the righteous and that civil justice was being perverted. Job (Job 19:1-7), Asaph (Psa 73:1-28), and Jeremiah (Jer 20:7-12) also questioned God when faced with suffering, especially when the wicked seemed to get away with violence while the righteous agonized. God answered Habakkuk’s prayer with news he did not expect to hear and was challenged to believe (Hab 1:5). God was going to raise up the Chaldeans, a fierce and violent people, to discipline the sinning Judahites (Hab 1:6-11). This judgment was consistent with the curses set forth in the Mosaic Law (Deu 28:25, 36, 47-52). God had used the Babylonians to defeat the Assyrians in 612 B.C. (Nah 3:1-4), and He would now use them to discipline Judah. Having heard God’s answer, Habakkuk replied (Hab 1:12-17). The prophet opens his prayer with the truth that his covenant-keeping God is eternal and holy; therefore, His covenant will endure, sin will be addressed, and a remnant will survive (Hab 1:12). But then he raises his concern about God’s character and actions, saying, “Your eyes are too pure to approve evil, and You can not look on wickedness with favor. Why do You look with favor on those who deal treacherously? Why are You silent when the wicked swallow up those more righteous than they?” (Hab 1:13). The Babylonians, comparatively, were more violent than the Judahites, so it naturally came as a shock to Habakkuk that God would use these people to discipline Judah. How could a holy and righteous God use people more wicked than Judah to accomplish His will? The reality was that Judah was held to a higher standard than the Gentile nations, because they were in a covenant relationship with God and possessed His Word as a guide to moral righteousness. It demonstrates the principle that the one to whom much is given, much is required. Habakkuk then compared Judah to fish in the sea and the Babylonians as fishermen who catch them with their hooks and nets (Hab 1:14-15). He further comments that the Babylonians were guilty of worshipping the objects that brought them wealth (Hab 1:16), and wondered how long they’d continue (Hab 1:17). Afterward, Habakkuk stationed himself on his “guard post” in anticipation of God’s reply (Hab 2:1).

Introduction to Habakkuk

Author:
     The book was written by Habakkuk, who is called a “prophet” in the opening verse (Hab 1:1). Habakkuk chapter 3 was written as a Psalm, “For the choir director, on my stringed instruments” (Hab 3:19). This might imply the prophet belonged to the Levitical priesthood which was known for their music and worship (Ezr 3:10; Neh 12:27).
Audience:
     Habakkuk wrote to Judah about his conversation with God concerning why the Lord would use the wicked Babylonians to judge His people for their sins.
Date of Ministry:
     Habakkuk wrote circa 609-606 B.C. This would be just prior the Babylonian invasion of Jerusalem in 605 B.C.
Historical Background:
     Judah had experienced a time of great prosperity and spiritual reform under the reign of Josiah (640-609 B.C.). Josiah was regarded as a good king who obeyed the Lord (2 Ki 22:1-2; 23:25), and destroyed all the false idols and places of worship in Judah (2 Ki 23:1-25). However, the outward reforms did not lead to regeneration or revival among God’s people, and after Josiah was killed in battle by Pharaoh Neco (2 Ki 23:29), “the people of the land took Jehoahaz the son of Josiah and anointed him and made him king in place of his father” (2 Ki 23:30). Jehoahaz only reigned three months (2 Ki 23:31), and during that short time “did evil in the sight of the LORD, according to all that his fathers had done” (2 Ki 23:32). Afterwards, Pharaoh Neco appointed Jehoiakim as king in Judah (2 Ki 23:34-36), and he “did evil in the sight of the LORD, according to all that his fathers had done” (2 Ki 23:37). Jehoiakim led the people back into evil ways and practiced violence and injustice (Jer 22:13-21). This forms the background for Habakkuk’s complaints of violence in Judah (Hab 1:2-4, 9; 2:8, 17).
     Outside the land of Judah, Assyria fell in 612 B.C. to the Babylonians and Medes under the leadership of Nabopolassar and Cyaxeres. A few years later, Egypt fell in 605 B.C. to the Babylonians under the leadership of Nabopolassar, who defeated Pharaoh Neco II at the battle of Carchemish.
Habakkuk’s Message:
     Habakkuk witnessed great violence and corruption in Judah under the leadership of Jehoiakim; and this experience moved the prophet to question where was God and what was He doing to address it (Hab 1:2-4). The question of why God permits His people to experience evil has been posed by others throughout history (i.e. Job, Asaph, Jeremiah; Job 19:1-7; Psa 73:1-28; Jer 20:7-10). God revealed to Habakkuk His plan to use the Babylonians to judge Judah for their sin (Hab 1:5-11); but this raised another question in the prophet’s mind, which is why would a holy and righteous God use the violent and sinful Babylonians to judge a people less sinful than themselves (Hab 1:12—2:1)? God explained that even though He’s going to use the Babylonians as His disciplinary agent against Judah, He will also judge the Babylonians for their sins, and will do so in His time and way (Hab 2:2-20). In the midst of this judgment, God tells His prophet to remain faithful, along with the rest of the righteous remnant in Judah, saying, “the righteous will live by his faith” (Hab 2:4).[1] This is the key verse in Habakkuk. The idea is that the righteous will continue to be faithful to God and He will not kill them in the judgment, but will let them live, even though some of the righteous would go into captivity, such as Daniel and Ezekiel (who would serve as models of faith for Israelites living outside the land). Habakkuk responds in faith by offering a prayer-song of praise to God (Hab 3:1-19).
Outline:
Introduction (Hab 1:1)
Habakkuk presents his first complaint to God (Hab 1:2-4)
God answers Habakkuk with His first solution (Hab 1:5-11)
Habakkuk presents his second complaint to God (Hab 1:12—2:1)
God answers Habakkuk with His second solution (Hab 2:2-20)
Habakkuk responds in faith with a prayer-song (Hab 3:1-19)
 
[1] Other translations read, “the person of integrity will live because of his faithfulness” (Hab 2:4 NET), and “the righteous person will live by his faithfulness” (Hab 2:4 NIV). New testament writers cite this verse three times, each with a different emphasis (Rom 1:17; Gal 3:11; Heb 10:38). Paul cites it in Romans 1:17 to emphasize the righteousness that comes from God on the basis of faith. He cites it again in Galatians 3:11 to emphasize the life that comes from faith in God. And the writer to the Hebrews cites the verse in Hebrews 10:38 to emphasize the faithfulness of the believer that God rewards.

Nahum 3:1-19

     In chapter three, Nahum addresses Nineveh as the “bloody city” that was built up through violence, lies, and whose prey never departs (Nah 3:1). However, the people who once destroyed and plundered others would now experience the same, as the prophet graphically describes the sights and sounds of the invading army of the Babylonians and Medes (Nah 3:2-3). God would bring this destruction upon the Assyrians because of their abuses of other nations. Nahum declares this was “All because of the many harlotries of the harlot, the charming one, the mistress of sorceries, who sells nations by her harlotries and families by her sorceries” (Nah 3:4). Nineveh’s leaders lured other nations by offering them peaceful alliances (cf. Isa 36:16-17), only to betray them afterwards. In their efforts to subjugate others, the Assyrians also practiced sorcery to predict the future, thus seeking a political and military advantage. But God governs His universe by moral laws, and Nineveh’s violence aroused the Judge of all the earth to judge them. The Lord said of Nineveh, “Behold, I am against you” (Nah 3:5a), and then renders judgment, exposing her “disgrace” and covering her with “filth” (Nah 3:5-6). Subsequently, there would be none to grieve its destruction (Nah 3:7). Thebes, like Nineveh, was a strong city surrounded by fortifications, both natural and manmade (Nah 3:8-9); however, the Assyrians brutally attacked and destroyed the city in 663 B.C., slaughtering children in the streets and humiliating the “honorable men” who were taken away in chains (Nah 3:10). Just as Thebes was helpless to stop the Assyrian destruction, so Nineveh would be helpless to the stop the invading army sent by God (Nah 3:11); and just as ripe figs easily fall from the fig tree, so Nineveh would fall to those who desired to consume it (Nah 3:12). The people of Nineveh are described as weak, as the strong gates of the city would be burned as the invading army enters (Nah 3:13). In sarcastic language, the Ninevites are told to strengthen themselves and their fortress for the attack (Nah 3:14), but this will not help, as the city would be destroyed by fire and sword (Nah 3:15a). Though the residents of the city are multiplied like a swarm of locusts (too many to count), they will quickly flee away when the attack comes (Nah 3:15b-17). The nation’s leaders (shepherds and nobles) are described as sleeping on the job, and the king of Assyria is helpless (Nah 3:18a). His people “are scattered on the mountains and there is no one to regather them” (Nah 3:18b). The king of Assyria is made to realize the consequences of his evil leadership, with the result, “There is no relief for your breakdown, your wound is incurable” (Nah 3:19a), and all who suffered under Nineveh’s oppression will rejoice at its destruction, for the city only offered evil continually (Nah 3:19b).
"The reasons God brought Nineveh and the Assyrian Empire down are the same reasons He will humble any similar people. Any nation or city that lusts for conquest, practices violence and brutality to dominate others, abuses its power, oppresses the weak, worships anything but Yahweh, or seeks help from the demonic world shares Nineveh’s sins and can expect her fate." (Tom Constable, Tom Constable’s Expository Notes on the Bible, Na 3:19)

Nahum 2:1-13

     The Central Idea of the Text is that God brings an invading army against Nineveh to destroy it. Nahum opens his prophecy with a sarcastic call to the Ninevites to defend themselves, saying, “Man the fortress, watch the road; strengthen your back, summon all your strength” (Nah 2:1). The effort, of course, is futile, for the primary attacker is God Himself, against whom no one can stand. Part of the reason for the attack against Nineveh is God’s intention to “restore the splendor of Jacob like the splendor of Israel” (Nah 2:2a). Though Judah has been devastated by the Assyrians, God would destroy them and put an end to their aggression. Nahum describes the battle, saying, “The shields of his mighty men are colored red, the warriors are dressed in scarlet, the chariots are enveloped in flashing steel when he is prepared to march, and the cypress spears are brandished” (Nah 2:3). Blood-red shields and uniforms were used by the Babylonians as a means of psychological warfare to strike fear in the enemy. Then the battle erupts, as “The chariots race madly in the streets, they rush wildly in the squares, their appearance is like torches, they dash to and fro like lightning flashes” (Nah 2:3-4). The Assyrians stumble to meet the enemy as they hurry to defend the walls of the city and set up their defenses (Nah 2:5). Nahum then declares, “The gates of the rivers are opened and the palace is dissolved” (Nah 2:6). There is historical evidence that just before Nineveh’s destruction, the city had experienced a series of rainfalls that had caused the Khoser River to swell and damage the city walls, creating an opening for the Babylonians and Medes to enter through. If correct, this would show how God used inclement weather to damage the city’s walls in preparation for the Babylonians and Medes, thus ensuring their military success. The events of Nineveh’s destruction are “fixed” according to God’s sovereign will as the city is stripped and carried away in battle and the Assyrian handmaids are left moaning the destruction (Nah 2:7). The city is likened to a pool of water that drains away and no one turns back, though the leaders shout “Stop, stop” (Nah 2:8). The attackers are called to plunder the city of its great wealth as the residents melt in fear (Nah 2:9-10). The great plunderers would be plundered. Assyria is described as a ravenous lion and Nineveh as its lair, and both the people and their city are destroyed (Nah 2:11-13). God then states unequivocally to the Assyrians, “Behold, I am against you” (Nah 2:13a). Though the Lord used the Babylonians and Medes, under the leadership of Nabopolassar and Cyaxeres, it was ultimately God who brought about their destruction, saying, “I will burn up her chariots in smoke, a sword will devour your young lions; I will cut off your prey from the land, and no longer will the voice of your messengers be heard” (Nah 2:13b). God is patient and had waited over 100 years for the Assyrians to repent, but they refused. As Judge, God finally rendered a decision against Nineveh and, because of their arrogance and sin, He brought about their destruction.