(365) December 31: Malachi 1-4 & Revelation 22

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Malachi 1-4 & Revelation 22

To discover:­

As you read consider what God rebukes in Malachi’s hearers.

To ponder:

Malachi confronts sin in the growing post-exilic community in Jerusalem and Judea. The book opens with a rhetorical dialogue in which God affirms his love for his people. He proves this by appealing to the fact that he loved Jacob (who became Israel) over his brother Esau, whose land (Edom) he has now turned into a wasteland in judgement, and which will forever remain the “wicked land” under his wrath, despite the Edomites saying they will rebuild. In declaring he “hated” Esau, God therefore means he was against him because of his sin. And he states that on seeing him keep the Edomites down, his people will praise his greatness and acknowledge his sovereignty extends beyond Israel (1v1-5).

            What follows shows that the Jews were no better than the Edomites. God asks why the priests don’t honour and respect him as sons and servants should. Malachi anticipates them asking how they have shown contempt. God’s answer is that they have defiled his altar with imperfect offerings they wouldn’t even offer their governor. By asking if the governor would be pleased or accept the priests for this, God shows his own displeasure (1v6-8). And the same applies if we offer ourselves or our gifts only half-heartedly to the LORD.

            God urges the priests to implore him to be gracious, and states he would rather have the new temple’s doors shut so the priests would not light fires on his altar, because these fires are useless as the offerings don’t please him. Likewise, he would rather we weren’t in church than that we showed him contempt with insincerity. Yet God responds that his name will one day be great throughout the world with incense and acceptable offerings given (1v9-11). In other words, his promises through the prophets of an everlasting kingdom of righteousness after the return and rebuilding of the temple, is still some way off, but will be fulfilled.

            1v12-13 implies that the priests even scoff at the altar (Lord’s Table), calling it defiled (as if a wrong way to worship), its offerings contemptible, and their service a burden – so profaning the whole thing. Likewise, some ministers today charge aspects of worship as evil, disgraceful and burdensome – such as the call to wholehearted repentance. God is clear: Those who can give an acceptable sacrifice and vow to, yet then give a blemished one, are cursed. The reason he gives is that he is to be feared in his greatness. In other words, such flippancy denigrates his holiness with knock-on effects in the wider community (1v14). This was exactly the issue with Ananias and Sapphira (Acts 5v1-11). And their fate did cause God to be feared. 

            He continues that he will curse the priests’ blessing, as he had already begun to do, if they do not listen and determine to honour him from the heart. He would keep their descendents from thriving, by causing this generation to be carried off with the dung from their offerings – implying they will be discarded as unclean (2v1-3). God’s command for them to repent is therefore so that he might continue his covenant with Levi - to have his descendents minister as priests (Jer 33v21). The covenant promise was of life and peace to Levi, and its stipulations were for him to revere God, which he did by teaching the truth, walking uprightly and turning many from sin. Of course the priesthood came later than Levi, through Aaron, so this must refer to the faithfulness of the tribe in Israel’s early history (Ex 32v26-29). The LORD’s point is that priests should preserve knowledge as God’s messengers, whereas these priests have violated God’s covenant with Levi, by instead leading people into sin. This is why God says he has caused them to be despised and humiliated before the people, perhaps in the sense that the people saw them for what they were (2v4-9). All believers, and especially ministers of the gospel, can likewise be faithful to the calling of verses 5 and 6, or not.

            Malachi now changes tack, charging the people with breaking faith (ie. commitments) with one-another. His point is that just as the people were created and fathered as a nation by one God, they should be committed to each another. These truths lie behind our same responsibility to live in love for our fellow Christians. Yet by not doing so, the Jews had broken God’s covenant with the patriarchs by not living uprightly. First, they had done the detestable thing of intermarrying with women of other religions, and so desecrating the newly built temple, presumably by bringing offerings having committed idolatry or been defiled by it through marriage. This broke faith with fellow Israelites because it broke the commitment they made together before God not to do this (as Neh 10v28-30). Such people were therefore to be cut off from the community of Israel. Second, others wept at the altar because God did not answer their prayers, when this was only because he was acting as a witness to their marriage covenants, which they had broken through unjustified divorce. Echoing 2v10 we again hear God has made the married couple one in flesh and spirit because he wanted them to raise godly offspring. And for this reason he urges them to guard their spirits so they don’t break faith in such divorce, which God hates and likens to violence against the wife – no doubt because of the pain and destruction it brings on her (2v10-16). Both rebukes need to be heard by Christians in our day, as does the intent God has for believing marriage.

            Here we read that God was tired of the people for saying those who do evil are good in his eyes – perhaps those who intermarried or divorced in these ways. Yet he was also wearied by their asking where he was – no doubt because, on the basis of the prophets compacted predictions, they expected the rebuilding of the temple to be immediately followed by God judging the nations and establishing his perfect kingdom with him in its midst (2v17). God’s response is that he will send a messenger to prepare his way, and then will himself come suddenly. He seems to refer to himself then as “the messenger of the covenant” – perhaps implying he will come as the angel of the LORD who accompanied the giving of the Mosaic covenant. The point however is that, rather than bringing a time of joy and peace as the people assumed, God will bring judgement because of their unfaithfulness. So he asks who can endure his appearing, and says he will do two things when he comes: refine the Levites so they will bring the people’s offerings in righteousness, and judge those who engage in sorcery, immorality, dishonesty and oppression (3v1-5). We should ensure we are truly repentant before longing to meet God!

            Here God affirms he doesn’t change so will engage with the people as he always has. He has ensured they are not destroyed even though they have always turned from him. And as always, he promises that if they return to him, he will to them. In anticipation of the question over how they should return, he states they should stop robbing him by failing to give the full tithes required of them for the running of the temple (against Neh 10v32-39). He urges them to test him in this, by giving it in full, trusting him to so bless their land with fruitfulness and delightfulness, that all nations acknowledge it. We are called to similar faith-fuelled generosity (2 Cor 9v6-11). God then charges the people with saying harsh things against him in claiming it is futile to serve him and that they have gained nothing by their obedience and mourning for sin, as the arrogant and evildoers prosper, and those who challenge God escape. Such sentiments come all too easily when God seems slow in keeping his promises (3v6-15).

            We’re told some who heard all this then feared God, encouraging one-another to honour him. We need such one-anothering if we are to be faithful (Heb 10v24-25). It seems Malachi then recorded their names before the presence of God in the temple to signify God remembering them, to which God responded that they would be his, and would be spared, as a son by his father, when God finally makes his treasured possession – ie. the final community of the faithful (as Ex 19v5). This must refer to the final judgement, when God will separate the righteous who serve God from the wicked who don’t (3v16-18). Like these repentant individuals, if we fear God our names are recorded for that day (Rev 20v15). Indeed, it will set the arrogant on fire, leaving nothing of them. But those who revere God will experience healing and life as under a sun of God’s righteousness, and will trample the wicked like ash under their feet. In the light of this the people are called to remember and so keep the Mosaic law, and are promised Elijah to unite fathers and children in love, which was the key means faithfulness in Israel was to be passed on (4v1-6). The point is that this messenger (as 3v1) will get the people living in faithfulness so that when God comes he will not strike the land with a curse, but find faithfulness.

            No further revelation was given for four hundred years, until Gabriel told Zechariah that his son John (the Baptist) would do just this in the spirit and power of Elijah (Lk 1v17). And so he prepared the way for God to finally come to his people in Christ, with judgement and with salvation!

Praying it home:

Praise God that for his readiness to renew us so that we would be faithful to him. Pray that you would offer the best of yourself and what you have wholeheartedly to him.

Thinking further:

Well done. You’ve done it! To read an introduction to Malachi from the NIV Study Bible, click here.

As for the future: I may add further (and much briefer) reflections on the NT at some point. If you would like to hear if I do, just remain subscribed. It's been a privilege journeying through the Bible with you. All to God's glory. Jon

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(364) December 30: Zechariah 12-14 & Revelation 21

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Zechariah 12-14 & Revelation 21

To discover:­

As you read consider what God promises to do.

To ponder:

The structure of chapters 12-14 is incredibly difficult to discern. 14v1-19 covers the same event as 12v1-9, so they cannot be chronological. More likely, these sections speak of God’s final deliverance of his people, bracketing the section between them, which refer to what will happen before then.

            First, God speaks about Israel, affirming he is the mighty creator who also forms the spirit of man. He declares Jerusalem is going to be a cup – a picture of his wrath. All the nations will besiege both Jerusalem and Judah, but he will make the city like an immovable rock injuring those who seek to move it. He will watch over Judah, but blind and cause panic to the horses and riders attacking her. The people will then say Jerusalem is strong because the Almighty is their God. We’re told on that day Judah’s leaders will consume all the peoples like fire, and God will save Judah first so it doesn’t look like he’s honouring the city and David before the rest of the people. The point is that all will be treated equally. And because of God’s protection, it will be as if the feeblest in Jerusalem will be as strong as king David, and his house, ie. descendent, like God - here clearly equated with the Angel of the LORD going before them into battle as he did in leading Israel to the promised land. It is on that day God will set out to destroy the nations attacking Jerusalem (12v1-9). This resonates with other predictions of a final attack on the people of God at the time of the end (Ezek 38-39, Rev 20v7-10), and keeps the persecuted church forever watchful for the day when the LORD finally rescues them through his divine-davidic king, by destroying their oppressors in judgement.

            In the next section God speaks of a time of grief by the people as they somehow “look one” the LORD as one they have “pierced” (as Jn 19v37). In context this surely refers to how they rejected him as their shepherd (11v12-13). The point is that despite this, God has still acted favourably towards the nation as he is clear that this right attitude will come only by his work, as he pours out a spirit of grace and supplication on both the davidic line and Jerusalem – ie. he graciously changes their hearts so that they repent. Repentance can come no other way. And so it is then stressed that every clan, and especially those of the royal (David) and priestly (Nathan) lines will mourn what they did to the LORD as in mourning the death of an only son (consider Acts 2v36-39). This should have intrigued the reader as God cannot die. It must therefore refer to God in the form of a man, which has already been hinted at (see 12v8).

               As with other prophets, “on that day” (13v1) compacts the coming section with the previous one. In it God promises that a cleansing fountain will be opened to the Davidic line and Jerusalemites, to cleanse them from sin. And so he will remove their idols, false prophets, and impure attitudes. What follows is a note that any false prophet who still prophesies will be killed. So they will refuse to engage in or even admit to their role (13v1-6). The note about saying wounds on their body are from a friend may refer to the false prophet explaining away pagan marks he had put on his body. The sense is that God will purify the people’s worship.

            13v7-9 seems to refer again to the rejected and pierced shepherd (as 10v13, 12v10). He is seen favourably as one close to God. Nevertheless, God calls the sword (of judgement) to strike him as he turns his hands against the sheep (ie. people) who will then be scattered. He states that two thirds will be killed, and the other third refined through fire so that they call on him in prayer. It is they who will then be his covenant people, with him as their God. Jesus referred this to his own death (Matt 26v31), implying his followers are refined as they then suffer for him (see 1 Pet 1v7). Taken together, 12v10-13v9 is a powerful prediction of how the LORD will renew a portion of his people after they put his Christ to death according to his purpose and will.

            Chapter 14 again speaks of God gathering the nations against Jerusalem. But now we hear that before being delivered, the people will suffer. They will see their belongings divided by their captors, Jerusalem captured, its women raped, and half the inhabitants go into exile. But then the LORD will fight against the nations. Here he is pictured standing on the Mount of Olives, which splits to form a valley through which God’s people can escape what God is about to do. He will then come with all his angels (holy ones). “That day,” implying the entire period begun by God’s deliverance, is then said to be unique, with no sunlight or seasons, yet constantly light – presumably because of God’s glory, and with water flowing across the world from Jerusalem – presumably bringing abundant life (see Rev 21v22-22v5). From then the LORD will be the only one worshipped and will be king of the whole earth. Jerusalem is here portrayed as the centre of the earth, raised up above the surrounding area, which is made like lowland (the Arabah). The point is not only that Jerusalem will be exalted, but that it will not matter if it is so visible, as it will be secure, never again to be destroyed (14v1-11).

            God’s “plague” against the nations who fought Jerusalem is then outlined as one in which their bodies rot whilst they remain alive, and that will attack their animals too, presumably so the enemy can’t escape. It’s added that they will panic and fight one-another. And Judah will also fight against them, plundering their wealth. But what is then striking, is that we read some from the nations will survive this and enter into Israel’s worship by celebrating the feast of tabernacles each year. This is no doubt mentioned as it is a harvest festival, and so will celebrate the abundance enjoyed within the world. However, it is noted that if any peoples don’t do this, they will receive no rain – a sign of God’s curse (14v12-19). Egypt is perhaps singled out as representative of the nations because it was the key nation that stood against Israel at her birth.

            In highly figurative language this whole chapter seems to imply a final attack on the church as the people of God and new Jerusalem, before Christ returns and reigns over a new creation filled with the glory of God. This really could be fulfilled at any time. But the text implies that during that final persecution, some will actually come to faith in Christ and join the worshippers of God, whilst some of those will also stop doing so. This would all have told the returned exiles building their temple, that after they strike the shepherd God sends them, things will get hard. But God will still fulfil his promises. The book ends speaking of how even the horses and the temple’s cooking pots will then be set-apart as holy to God, like the sacred bowls before the altar. Indeed, the people will no longer need special set-apart pots for the meals they would have as part of their worship. Instead they could use any pot. And there will no longer be Canaanites in the temple, as it only God’s people will be admitted (14v20-21). The point is that all defiling sin will have gone.

Praying it home:

Praise God that he will one day establish his glorious kingdom. Pray that you would not turn from worshipping him.

Thinking further:

None today.

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(363) December 29: Zechariah 9-11 & Revelation 20

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Zechariah 9-11 & Revelation 20

To discover:­

As you read consider how all this looks to Christ.

To ponder:

We begin with an oracle of judgement. Verse 1 may speak of all peoples looking to the LORD to act, but more likely of him having his eyes on them (as 9v8). 9v1-4 relate to cities north of Israel, stressing the destruction of Tyre (and Sidon) in particular. Despite its skill and wealth, it will be consumed, losing all it has attained. 9v5-8 turn to Philistia. Their cities will look on in fear, losing hope that they might be spared. So Gaza will lose her king, Ashkelon be deserted, and foreigners will take Ashdod. No doubt by these means, Philistine pride will be cut off. Yet it seems a refining will also take place, as God promises that he will stop them eating blood or idolatrous food, so bringing them in line with his law. And those surviving his judgement will belong to him, even becoming leaders in Judah, with Ekron being incorporated into his people as the Jebusites who lived in Jerusalem before David took it. We are then told God will keep watch to defend his house (ie. people) so they are never again oppressed. This all looks to the inclusion of Gentiles as equal with Jews in the kingdom of Christ, and its ultimate security in glory.

            Here the people (daughter) of Zion (ie. Jerusalem) are called to shout with joy on seeing their king coming. He is righteous, and so able to rule justly and wisely, and he has salvation – in context, meaning rescue from oppression (as 9v8). So he comes not in a chariot or on a war-horse (as v10) ready to fight, but gently on the foal of a donkey – also the mark of the king who would receive the obedience of the nations (Gen 49v10-11). We therefore read that God will remove the emblems of battle from Ephraim (the north) and Jerusalem (the south), implying a reunited nation under this king, who will proclaim peace to the nations of the world, and whose rule will extend to its far reaches (9v9-10). Jesus identified himself with all this in choosing to enter Jerusalem on a donkey. It was a claim to be the one establishing a worldwide kingdom of peace.

            God then declares that on the basis of the blood of his covenant with Israel, that in the daily sacrifices atoned for their sin, he would deliver them from captivity. This is described as a waterless pit, where prisoners would die of thirst, and so may imply not simply the captivity of exile, but that of death itself. No doubt it is because of this promise that these are prisoners “of hope.” And God calls them to return to their fortresses, presumably as a way of stressing they will be secure. Indeed, the promise that he will restore twice as much means their experience in the land will be better, or twice more joyful, than it ever was (9v11-12).

            What follows changes the picture from peace to war. Judah is God’s bow, filled with the arrow of Ephraim as Zion overcomes Greece like a warrior’s sword. Indeed, at God’s trumpet blast he is pictured marching south in storm (a sign of his awesome presence), with a vivid picture of his people following him, overcoming their enemy with slingstones (perhaps implying ease), drinking their blood like wine, as with the bowl of blood poured on the altar in sacrifice (9v13-15). This implies their victory is an act of judgement on their enemies’ sins, and probably looks to how God’s people will exercise such victory by sharing in Christ’s judgement of the nations (Rev 2v26-27). The point is that God will make his people victors over evil, and so save them on that day from all potential oppressors. They will then sparkle like jewels, thriving on abundant harvests and wine - implying a life of ongoing joy, perhaps reflecting the light of God’s glory (9v16).

            By calling people to ask God for rain, chapter 10 distinguishes him from idols who have no such power, and who therefore speak deceit only in the sense that prophets who claim to have words from them must be lying. This means the people wander like sheep without a shepherd – oppressed by these lies, and with no ruler to deliver or guide them. Because of this God’s anger burns against their leaders who should be their shepherds. Yet he promises to care for his flock (Judah) himself, making them strong and dignified. Numerous metaphors then stress the stabilising strength of rulers which will all come from Judah, and like mighty men overcome the people’s enemies because God is with them. And so God promises he will strengthen Judah and save Joseph (the north), restoring them, because of his compassion, to the point where it will be as if he never rejected them. Again, this is because he is their God and will answer their prayers. In addition to Judah, the Ephraimites (north) will also therefore be like mighty men, with glad hearts and children. God will gather them in from their exile, especially from Egypt and Assyria (ie. Babylonia), causing them to remember him and return. Indeed, so many will come that they will populate Gilead and Lebanon to the east and north of the land, and there will not even then be enough room. Just as God parted the red sea, they will pass through the sea of trouble. Assyria’s pride will be humbled and Egypt’s sceptre (rule) pass away. But Ephraim will be strengthened and walk in God’s name (10v1-12).

            It’s a picture of God totally transforming his people’s fortunes in compassion for them, making them secure and righteous. It was partially fulfilled in the following years, but will be fully only in the new creation where in Christ all faithful Israelites will be raised from death and united in these sort of numbers, with their enemies suffering judgement. It is no surprise then, that in what follows the nations (of v10) are called to wail because their famous forests will be destroyed by fire – a metaphor for the destruction of proud rulers or peoples (see Is 2v12-18). And the rulers of these nations are said to wail at the ruin of their land – the pasture where they shepherded their sheep, or thicket where they roamed as lions (11v1-3). The point is that it is now given to Israel as the meek inherit the earth.

            From 11v4 Zechariah is asked to prophetically act out God’s dealings with Israel. What follows could be a retelling of their pre-exilic past. But, in context, it seems to refer to some future time after the reunification of the nation predicted in chapters 9 and 10. Zechariah is to pasture the flock marked for slaughter – which later seems to be a group of God’s people (11v11). Their buyers are probably occupying powers who oppress (slaughter) their captives, yet go unpunished. Their sellers are their own shepherds, Israel’s leaders, who praise God because by serving their oppressors to the detriment of the people, they get rich – just as the leaders did in Jesus’ day. Here God declares that he will have no pity on the people but hand them over to being oppressed by one-another and their own king (11v4-6). Zechariah then explains that he pastured the flock, and especially the oppressed, and with staffs called favour and union, reflecting God’s grace and the unity to the nation to that point. It’s not clear who the three shepherds he gets rid of in one month are (11v8). They may be three categories of leaders, or refer to leaders in general. Portraying the LORD, Zechariah says how the flock detested him and he hated them. He therefore said he would no longer be their shepherd but let them die and feed on each other, and he broke the “favour” staff and revoked his covenant with “the peoples” – perhaps indicative of his guarantee that the nations would not attack, or that those in Judah would be safe. 11v11 could refer to sheep traffickers or the poor of the flock. Either way, what is pictured is Israel’s leaders or people paying Zechariah off with the equivalent amount required just for the death of a slave, so that he (representing God) would no longer be their shepherd. Of course, this patterns the priests through Judas getting rid of Jesus, the divine-shepherd (Matt 26v14-16, 27v1-10). And so Zechariah sarcastically terms the money the “handsome price they priced me” (representing God), and is told to throw it into the potter’s house – perhaps for him to make an idol with as an alternative. In the light of this, Zechariah broke the “union” staff, symbolising division with the nation, as occurred through Christ. He was then told to take up the equipment of a foolish or wicked shepherd to symbolise God raising up such a shepherd (ruler) who would not care for the people, but feed on and hurt them. It’s not clear who this refers to, but could refer to all evil rulers from the time of Christ, providing a warning to the shepherds of God’s church too. A woe is pronounced against this shepherd for deserting the flock. In desiring the destruction of his arm and right eye, it declared he would be unable to protect his sheep (the people) against any enemies (11v7-17). So having rejected the LORD they would again be subject to oppression.

           

Praying it home:

Praise God for his readiness to shepherd his people personally as Christ. Pray that many would join his kingdom.

Thinking further:

None today.

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(362) December 28: Zechariah 7-8 & Revelation 19

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Zechariah 7-8 & Revelation 19

To discover:­

As you read consider what God looks for his in his people.

To ponder:

Chapter 7 takes place two years before the temple is completed (7v1, Ezr 6v15). But it is already becoming what it should be – the place people come to seek the LORD (compare 8v20-23). So the people of the city of Bethel sent some men to ask the priests and prophets whether they should continue to fast in the fifth month of the year as they had for the last seventy, no doubt in mourning whilst the people were in exile. We should remember Bethel was previously a key site for Israel’s (the northern kingdom’s) idolatry. Things are starting to change. But God’s response is given not just to these people but to all throughout the land and to the priests: He asks whether it was really for him that the people fasted in the fifth and seventh months, adding that it was for themselves that they feasted too. The point is that it is no good going through the motions. God looks at motivation. He seeks those who conduct their religious activity for him, not for the sake of their own pride, self-satisfaction or pleasure. He adds that this is just what he had proclaimed through earlier prophets when the land was at rest and prosperous. It’s a good reminder during the feast of Christmas. And in what follows, we see that if the people had learnt that lesson their land would not have been lost. So God’s word then came to Zechariah, stating that what he desires (and still does) is that his people administer justice, mercy and compassion to one-another, not oppressing the needy or thinking evil of each other (7v2-10). He explains that in the days of Israel’s prosperity the people hardened their hearts, refusing to listen to the law or the prophets of verse 7, who were sent by God’s Spirit. So the LORD was very angry and refused to listen to the people, scattering them among the nations, and leaving the land so desolate that it couldn’t be lived in (7v11-14). The implicit question God therefore puts to his hearers (and so to us) is whether they will be any more devoted to him than their ancestors, or suffer a similar fate.

            The word of chapter 8 begins with God’s burning and so intense jealousy for Zion, implying great desire for her exclusive love. This aptly follows the previous oracle urging the people act from heart that are devoted to him. Now God declares he will return to live in Jerusalem, which will be called the city of truth (ie. faithfulness) and holy mountain (because it is set apart as the place of God’s presence). This implies God will transform his people from their innate stubbornness. And so the city will display the marks of God’s blessing, which to Zechariah’s hearers were people living to old age and being fruitful in childbirth (8v1-5). God throughout is God Almighty, stressing his ability. He therefore declares that although this will seem marvellous to the remnant, it won’t to him, as it is easy for him to achieve. And at its heart will be the covenant relationship in which he brings his people back from east and west to be his people, with him as their God – being faithful and righteous to them, no doubt in keeping his promises to the patriarchs, and to blessing the people’s obedience (8v6-8). In the light of this, he addresses them as those who heard the prophets (Zechariah and Haggai) who were there when the foundation of the new temple was laid, and urges them to strenuous work so it will be built (8v9).

            Various contrast now follow to highlight what this will result in. So, before this men and animals received nothing back for their work (wages) and lived in fear of harm as God had turned them against one-another. But now, God promises not to deal in that way with the people. Now he will give rain and good harvests as an inheritance for this remnant of survivors (the blessings of Deut 28-30). And whereas they had been an object of cursing (ie. of scorn) among the nations, now God will save them so they will be a blessing, in context, by drawing the nations to the LORD (8v23, fulfilling Gen 12v3). Indeed, in promising this to Israel (north) as well as Judah (south), God implies something more than currently existed – in which Israelites from the whole world would return. Again, with this in their sights, the people are urged to hard work without fear (8v9-13).

            The knowledge of our coming blessing, should encourage us to wholehearted effort in the building of the church too. But it should also motive us to godliness out of a loving desire to please this God of grace, and out of delight in sharing in his kingdom. To this end, the contrasts continue: Just as God had previously determined disaster, now he is determined to do good so the people need not be afraid – presumably of his wrath and so of being re-conquered by enemies. They are therefore to speak truth to each other, act justly in the courts, not plot against each other or swear falsely, as God hates such things. And returning to the fasts, he says those of the fourth, fifth, seventh, and tenth months will become joyful festivals, as there will be nothing more to mourn. In other words, the people’s lives will be marked by joy (see Acts 2v46). So the people should love truth and peace. More than that, many people from many cities will urge one-another to come and seek and pray to the LORD (as prompted the vision, 7v1-2). Moreover, at a ratio of ten (signifying many) to one, many from powerful nations will take hold of Jews and ask to go to the LORD with them because they have heard he is with them (8v14-23). What a reversal of fortunes, being fulfilled ever since Gentiles joined with the apostles and first Jewish converts. They come with them into the temple of the church, and to God through Christ.

Praying it home:

Praise God for the joy and blessing that mark being a Christian. Pray that in the light of it you would work with strong hands to build his church.

Thinking further:

None today.

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(361) December 27: Zechariah 4-6 & Revelation 18

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Zechariah 4-6 & Revelation 18

To discover:­

As you read consider what each vision teaches.

To ponder:

Perhaps to emphasize the importance of what follows, Zechariah is awakened into his next vision from a sort of in-vision sleep, and asked what he sees (4v1). He sees a gold lampstand, with an olive tree on each side of it. The lampstand has seven lights on top, fed with golden oil that passes to a bowl through two pipes from the olive trees, and then to the lights via seven channels (4v2, 12, see here). He asks the angel what these are, and the angel responds in a way that implies he should know. He then gives God’s word to Zerubbabel, the governor, in which he promises that the temple will be completed not my might, or power, but by his Spirit. So God rhetorically states that “a mighty mountain” is nothing before Zerubbabel, but will become level ground, with Zerubbabel bringing out the final capstone as people shout “God bless it” (4v2-7) This implies the mountain is the mountain of opposition to the rebuilding, and that it will be overcome without force – as occurred when God moved (by his Spirit) Darius to decree its rebuilding (Ez 6). God is well able to simply move human hearts to ensure his will is done.

            The certainty of the temple’s completion is then assured as God declares that having laid its foundation Zerubbabel will also complete it, and the people will then know Zechariah (or the angel) was sent to them, as the prophecy will have come true. This is important as a key reassurance that the temple wasn’t completed simply by human endeavour, but was a sign that God really was with his people again (4v8-9). It seems some who were keen for the rebuilding “despised the day of small things” – perhaps in the sense that they impatiently wanted to see God’s promises fulfilled dramatically, suddenly or fully, and may have thought God was not with this struggling remnant. But they will rejoice to see Zerubbabel with the plumb line that was used to test whether walls are vertical. This could mean a rejoicing at the work restarting or being completed (4v10). Whatever, it reminds us that we shouldn’t scoff at small things the Lord achieves through his people – the small church, the occasional conversion etc. They also remind us God is with us. And each is part of the big thing of the completion of his purposes in Christ.

            The candlestick is now explained: The seven lights represent the eyes (or “springs”) of the LORD that range throughout the earth. And after Zechariah asks twice to focus our attention, we learn the two olive trees (providing the oil) are the two individuals who are anointed (presumably with oil) to serve God. In context these must be Joshua (the priest) and Zerubbabel (the governor, ie. one closest to a king). The meaning of the vision seems to be that by their work, the temple will be established as a means of bringing the light and life of God to the whole world. As they are symbolic of things to come (3v8) it is legitimate to see this fulfilled in Christ, the priest-king from whom that light and life flows - and now through his body, the church.

            Next Zechariah sees a flying scroll, apparently unravelled, and measuring 20 by 10 cubits (30x15 feet). Its size perhaps stresses the fact that it covers the land, representing God’s curse on it, banishing every thief and everyone who swears falsely by God’s name. These sins are, no doubt, representative of sins against one’s neighbour and against God. And God declares it will enter the house of those who sin in these ways, remaining there until those houses are destroyed. It is therefore a scroll that declares the wicked in Israel will face God’s justice for their sin (5v1-4). The angel then draws the prophet’s attention to a measuring basket, representing the sin of the people, with a woman inside representing wickedness. The angel shut her in with a lead cover, meaning the basket was firmly closed. Zechariah then saw two women with wings like a stork. With the wind (or spirit) in their wings, they lifted the basket into the sky and took it to Babylon to build a house for it to be placed in (5v5-11). Babylon is to be seen as a city of wickedness (as Rev 18). The sense is probably that those of God’s people who commit wickedness are akin to the evil Babylonians, and when the time is right, will receive the same ultimate fate (as Matt 25v41).

            Now as Zechariah looks up, he sees four chariots coming from between two mountains of bronze – led by powerful red, black, white and dappled horses. The angel explains they are the four spirits of heaven going to the four poles of the world from God’s presence. The mountains might therefore be marking a sort of entrance to God’s presence like the threshold of the temple. The angel’s command and comment (6v7-8) show that he is the LORD himself! 6v8 implies that the angelic spirit going north has fulfilled God’s purposes there. This may refer to the judgement of Babylon and release of the exiles, or to the final judgement on the wickedness Babylon symbolises (as 5v10-11). And so God’s Spirit is at rest (6v1-8). No corner of the world is exempt from God’s will and purpose, nor his justice.

            6v9-15 is a climax to this vision section. God’s word comes, telling Zechariah to get silver and gold from some recent returnees and have it immediately made into a crown to be put on Joshua, the high priest. He is to tell him God says he, Joshua, is named the branch (a Messianic title, as Is 11v1), and will branch out and build the temple. This is astonishing as it makes the priest also king. Moreover, he will be clothed in majesty and rule on “his” throne – perhaps meaning Joshua’s, or meaning God’s! And so there will be harmony between priest and king in the one person. Having acted all this out, Zechariah is then to give the crown to some officials as a memorial before the LORD in the temple. This shows this crowning of Joshua will be fulfilled not in him, but sometime in the future. Of course it looks to Christ, who is king in ruling human hearts by his Spirit and word, and priest, in offering himself to atone for their sin. And this is necessary for God’s perfect kingdom. Previously the efforts of a godly king could be thwarted by an ungodly high priest and vice-versa. But not when they are the same. And it is Christ who will build the temple of the church.

            6v15 states that those far away will help build the temple so the people will know that Zechariah (or the angel) has been sent by the LORD, because he predicted it. But it will only happen if the people diligently obey God. As the temple by this time was on its way to completion, this seems to look ahead too, to the fulfilment of the temple as Gentiles join Jews in the building of the church (as 2v11, 8v22). All this should thrill us in the knowledge that we are part of God’s eternal kingdom under Christ the perfect priest-king. As such, we should give ourselves to building his church.

Praying it home:

Praise God that for ensuring a perfect kingdom through Christ. Pray that you would not despise the day of small things in the building of the church.

Thinking further:

None today.

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(360) December 26: Zechariah 1-3 & Revelation 17

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Zechariah 1-3 & Revelation 17

To discover:­

As you read consider what lessons there are for Christian service.

To ponder:

Zechariah prophesies at the same time as Haggai, and refers to the same characters (1v1, Ez 5v1, 6v4). God’s first word is that he was very angry with the people’s forefathers, and so they are to return to God with the promise that he would return to them. They are not to be like their forefathers who refused to listen to the previous prophets and so ignored God. The LORD points out that they are all dead, but his words through his prophets overtook them in judgement. And so we read the people repented, acknowledging God did what was deserved just as he said he would (1v2-6). Every generation of Christians is responsible not to sin as the previous generation did, knowing that God’s word stands forever, and so our short lives must be lived accordingly (1 Pet 1v24-2v2).

            What follows in the book are eight visions. The first is of four horses - a man on a red horse amongst myrtle trees in a ravine, with red, brown and white horses behind him. Zechariah asks the meaning and an angel (also meaning messenger) says he will show him. A man standing amongst the trees then says the horses are those God has sent throughout the earth. It seems this man might be the angel, as the horses then report to the angel standing amongst the trees that they have found the whole world at peace. Zechariah distinguishes another angel – the angel of the LORD, who asks God how long he withhold mercy from Judah and Jerusalem that he has been angry with for the seventy years of the exile. God then speaks comforting words to the angel talking with Zechariah. The sense is that the world should not be at peace, having treated Judah so harshly. This teaches that those who do evil do go unpunished at times. However, God sees all, and will punish in the end. So the angel tells Zechariah to proclaim that the LORD says he is jealous for Jerusalem and Zion, presumably because they loved other things above him. But although he was a little angry with them, he is very angry with the nations, as their treatment of Judah went beyond what was a just punishment for them. God therefore declares his presence will return to Jerusalem with mercy, his temple will be rebuilt and he will restore the city – signified by his measuring line (see 2v1-5), a tool used in building. He adds that the towns of Judea will again “overflow” with prosperity, Zion be comforted (after its hardships) and Jerusalem be chosen (as God’s city, see 2v12, 3v2). 

            Zechariah then sees four horns (symbolising strength), and the angel explains they are those that scattered Judah, Israel and Jerusalem. The number four signifies this opposition being from the whole world (as 1v8-10, 2v6). God then shows Zechariah four workmen, who he is told come to terrify and throw down the horns. The repetition of what the nations did stresses the greatness of God in dealing with them. Zechariah then sees a man with a measuring line who goes to measure the dimensions of Jerusalem. Another angel tells Zechariah to speedily tell the man the city will be without walls because of how many men and livestock will be in it. And it can be without walls because God will protect it as a shield of fire – like the pillar of fire protecting the people from Pharoah’s armies (Ex 14v20). Moreover, God’s glory and so presence would be within it (2v1-5). Certainly after the city’s rebuilding under Nehemiah, its population spread beyond its walls. But this prophecy is fulfilled ultimately in the new Jerusalem, which is a symbol for the people of God that are an innumerable great multitude, and that fill the new creation, with all evil firmly shut out.

            In the light of this God calls those remaining amongst the people of Babylon (described as the daughter of Babylon, in the north) and the other nations throughout the world they have been scattered to, to flee, and by implication settle in Judea. 2v8-12 may refer to Zechariah, but the detail seems to fit the angel better. It literally reads “after glory sent me” – and refers to the individual being sent against the nations who plundered God’s people, and then raising his hand in judgement, so the people (who were their slaves) will in turn plunder them. This could only be said of Zechariah in the sense that his words were against the nations. We’re told the people will then know the individual concerned was sent by God. This all resonates with the angel of the LORD fighting for Israel after the Exodus (Ex 33v2). The people are referred to as the apple of God’s eye as an expression of being the ones he delights in as one would an apple.

            Here God tells the people to shout with joy for he is coming and will living amongst them. And in that day many from the nations will join with the LORD and become his people too, and the angel will live amongst them, no doubt to ensure their protection. It’s a picture of the nations being united to Christ by faith. And God will inherit Judah as his portion in the “holy” land and choose Jerusalem (2v10-12). This language portrays the people as God’s treasured possession, chosen from the whole world (as Ex 19v5-6, 1 Pet 2v9). All mankind are therefore called to still themselves before God, as he rouses himself to act (2v13). Such reverent acknowledgement of him can be the only right response.

            We must remember chapter 3 is a vision too, and so not literally seen. The high priest Joshua is standing before the angel of the LORD with Satan at his right hand accusing him, presumably for his sin. As often the case, the angel of the LORD is spoken of as the LORD. Here he speaks to Satan, calling he LORD to rebuke him. The reason is that God has chosen Jerusalem and therefore snatched Joshua, with the other returnees, from the fire of his judgement on Judah. The question that follows is how this means that Joshua can’t be condemned for his sin. The answer follows, as the angel instructs others (angels) to take of his filthy clothes, promising rich garments to replace them as “I” (the angel as the LORD) have “taken away your sin.” Perhaps, wanting Joshua to be appropriately dressed as a high priest, Zechariah can’t help but request that they then put a clean turban on his head. And they do, as they clothe him (3v1-5). The angel then charges Joshua that if he keeps God’s law he will govern his temple and its courts and have a place amongst the heavenly assembly. But what follows is striking: Joshua and his associates (presumably fellow priests) are said to be symbolic of what is to come (3v6-8). Most likely in context they are symbolic of the removal of sin from the whole land (3v9), and so teach that all who walk in God’s ways will be cleansed and given a place in heaven, and serve as priests over the temple, which is now the church, and eventually the whole new creation.

            3v9 tells us God will bring his servant “the branch” – referring to the promised Messiah sprouting from Jesse’s line (see Is 11v1). At this point Zechariah is instructed to see a stone set in front of him. The word translated eyes may mean eyes (signifying God’s complete - 7 - knowledge of sin) or springs (signifying his complete cleansing of sin). The promise to engrave it looks to the engraving of priestly stones with the names of tribes of Israel (Ex 28v21, 29) to be born into God’s presence, reminding him that the priest represents and stands for them. The point is therefore that the coming of the Messiah will be accompanied by God removing the sins of his people (including those form the nations, 2v11), which are represented by Joshua. Then the people will live in harmony together in a blessed land (3v12). This is a critical vision, as it clarifies to the Jews resettling the land in partial fulfilment of God’s promises, that they cannot be fully fulfilled until he deals with sin.

Praying it home:

Praise God that he deals with sin so that we can receive all he promises. Pray that you would wholeheartedly walk in his ways.

Thinking further:

To read the NIV Study Bible introduction to Zechariah, click here.

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(359) December 25: Haggai 1-2 & Revelation 16

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Haggai 1-2 & Revelation 16

To discover:­

As you read consider what lessons there are for Christian service.

To ponder:

Haggai spoke to the exiles after they returned to Judah from Babylon in fulfilment of God’s word through other prophets. They had begun to rebuild the temple only to be opposed by others living in the region (see Ezra 1-6, and 5v1-2, 6v13-15). God had given the kings responsibility for the temple, so in the absence of one, alongside the high priest (Joshua), it was the governor (Zerubbabel, Jehoiachin’s grandson) who was most responsible to him for its rebuilding (see 1 Chr 17v14).

            The book begins with God relating how the people say it’s not yet time to build the temple. They may have felt this because they didn’t want to provoke opposition, but the context suggests it was primarily because they wanted to prioritise their own homes. So God responds asking if it is time for them to live in their plush panelled houses whilst the temple is in ruins. The point is that God’s house is far more important - because he is. This is why the Christian is prepared to neglect attaining or perfecting the things of this world in order to honour Christ as God’s temple, and build his church, the spiritual temple (1v2-3).

            God tells the people to think carefully about the fact that they have invested (planted) much materially, but benefited (harvested) little. So they never have enough of all the food and drink they enjoy, nor warmth from their clothes, nor money left from wages. Again, this demonstrates the futility of focusing on such things rather than God. And so, for a second time, God calls the people to consider their ways and choose better priorities by getting timber and building God’s house so he can take pleasure in it and be honoured – no doubt by the people’s worship there. Here we see that the reason the people’s expectations of receiving much from what they have prioritised has turned out for little, is because God blew it away by calling for a drought (1v4-11). In other words, the people are under his curse (as Deut 28-30) because of their lack of concern for his concerns. We should examine our priorities in the light of this. Paul is clear that if we give generously to the LORD and his church (temple), he will bless us materially. Although this doesn’t promise us great wealth, it does imply that if we struggle to achieve in life, it may be because we are prioritising the things we desire over those God desires (2 Cor 9v6-15).

            On hearing this, Zerubbabel, Joshua, and the people all feared and obeyed God, presumably by fetching the timber. God then declared that he was with them, and stirred up their spirits so that they began rebuilding the temple again (1v12-13). When the Christian recognises their wrong priorities and starts to remedy them, they often find the Lord, in turn, giving them right desires for his priorities. And if we or our church lack such desire, these verses encourage us to pray God would change our desires accordingly.

            Again, God speaks, and this time to Zerubbabel, Joshua and the remnant. He tells Haggai to ask who saw the temple in its former glory before the exile seventy years ago, and to note that it now seems like nothing in comparison. Yet, as if to ward off discouragement, God urges the two leaders and people to be strong and keep working as he is with them by his Spirit, just as he promised in the covenant at Sinai (2v1-5). The note that they need not fear, again, implies they may have been tempted to give up because of opposition by others in the area (see Ezra). In building the church, it is only to easy to be discouraged by comparing our work with that of other ministers or other churches. But the Lord promises to be with each church by his Spirit, and urges its members to be strong in their service, to build it as best they can. 

            In the light of the sense that the temple was less glorious than Solomon’s, God promises it will one day be better. He states that in “a little while” he will shake heaven, earth and all nations – the language of earthquake that from Sinai signifies God’s awesome presence, often in judgement. Then the “desired” (or “treasured”) of all nations will come. In context, this probably refers not to Christ, but the treasures of the nations being brought into the temple, making it more glorious than Solomon’s (as Is 60). This is why God declares silver and gold are his. Because he owns and governs the use of all things, he can do this. And he does, as people from all nations come to faith in Christ, and invest their wealth in the building of the church, that is made of the spiritual stones of God’s people and that pervades the world (2 Pet 2v4-12, Rev 21v26). God promises that he will fill this temple with his glory, ie. presence, as he had when Solomon’s was finished (2 Chr 7v1). And he does fill the church by his Spirit. He also promises peace, which has always been the result of his dwelling amongst his people when they are faithful. This implies his kingdom finally established in perfection, and looks to the peace of the world to come.

           God’s next word gets Haggai to ask the priests if someone carries consecrated meat (ie. that used in offerings) and the garment it is held in touches other food or wine, does that become consecrated? They answer no as holiness is not transferable. However Haggai then notes that defilement is, as those defiled by contact with a dead body who touch food do make it defiled. God’s point is that because the people are defiled by sin, their offerings and everything else are defiled and so unacceptable to God. It’s a reminder that nothing we do pleases God, including our building of his church, unless we love and obey him from the heart (2v10-14). Again, this raises the issue of prioritising him.

            In what follows God tells the people to carefully consider how much they lacked before they began to rebuild the temple, because he inflicted their resources with the very things the law said would accompany God’s curse (2v15-16, Deut 28v22, 38-42). However, it seems on this day they laid the foundation stone. And so God tells them to carefully consider that from this day, before which they lacked seed and fruit, the LORD will now bless them (2v17-29). Likewise, when we work to fulfil God’s purposes we experience blessing (Phil 4v19).

            On that same day God’s word also came through Haggai to Zerubbabel. In it, he promises that his coming shaking of heaven and earth, when his glory will fill the temple (2v7), will mean the overthrow of kings, kingdoms and their armies, as they turn on each other. Whatever near fulfilment, this looks most clearly to Christ’s return in judgement. God commends Zerubbabel’s faithfulness by saying that then he will be like the valuable signet ring king’s cherished, and that carried their authority. Because Zerubbabel was in the line of David (Matt 1v12), and also here given the important titles “servant” and “chosen,” this may actually refer to God establishing the promised Davidic kingdom under a chosen descendent of Zerubbabel, who would serve God by ruling with his authority (2v20-23). The point is that although the temple didn’t look like much, God’s promises would be fulfilled. And this should encourage us in what may be thought a day of small things for the church.

Praying it home:

Praise God that he will fulfil his purposes no matter how distant that seems to any generation. Pray that you prioritise him and the building of his church.

Thinking further:

To read the NIV Study Bible introduction to Haggai, click here.

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