Friendly reminder… Martin Luther was not a savior. He was a monster.
Second Guess First Assumptions
Question Everything
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templecrier.com/paganism
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But when [the Jews] resisted and reviled him, he shook out his garments and said, “Your blood be upon your own heads—I am clean! From now on, I will go to the Gentiles.”
Acts 18:6 TLV
Now the Lord said to Paul through a vision in the night, "Do not be afraid, but speak and do not be silent!"
Acts 18:9 TLV
It seems to me that God was correcting Paul's statement in v6 and encouraging him to continue to talk to the Jews although his primary mission was to the Gentiles.
Here is First Fruits Ministries' sermon for the Sabbath on 11/1 called, "Who Is Yeshua the Messiah?, Part 8: An early Jewish Perspective":
YouTube:
Here's a list of New Testament passages to study with Torah portion Vayeira (Genesis 18-22), along with links to related commentary and videos.
Vayeira means "And He appeared". Get your house in order before He appears to judge.
https://www.americantorah.com/....2021/10/16/parsha-va
Isaiah 30:9 — 10, “These are rebellious people, deceitful children, children unwilling to obey the LORD’s instruction. They say to the seers, “Stop seeing visions!” and to the prophets, “Do not prophesy to us the truth! Speak to us pleasant words; prophesy illusions.” 2 Timothy 4:3, “For the time will come when men will not tolerate sound doctrine, but with itching ears they will gather around themselves teachers to suit their own desires.” Sadly, many modern churches do not heed these warnings.
"to the one we are the savour of death unto death; and to the other the savour of life unto life."
2Cor 2
BIBLE STUDY --- BOOKS OF THE TANAKH {TREISAR}
BOOK OF MALACHI
Last prophetic book of the Jewish canon; last book of the Old Testament.
AUTHOR
The name Malachi means “my messenger” or “messenger of Adonai.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets -- including Obadiah -- are named after a particular prophet. Moreover, “messenger of Adonai” would be a most appropriate name for a prophet {cf. 2 Chronicles 36:15-16; Haggai 1:13}.
BACKGROUND
During the fifth century BC, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 BC Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 BC, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days {Nehemiah 6:15}. As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites {5:2-13; 10:35-39}. Like Ezra, Nehemiah urged the people to keep the Shabbat and avoid intermarrying with pagan neighbours. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Shabbat was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation {13:6-31}.
DATE
Since Malachi had to deal with the same sins mentioned in Nehemiah 13 {see Malachi 1:6-14; 2:14-16; 3:8-11}, it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 BC, the year Nehemiah had returned to Persia.
PURPOSE AND THEOLOGY
Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted YHVH’s love {1:2} and justice {2:17} and did not take his commands seriously {1:6; 3:14-18}. Yet YHVH was “a great King” {1:14} with a great name that was to be feared even beyond the border of Israel {verses 5, 11}. Malachi repeatedly urged both the priests and the people to revere YHVH and give him the honour he deserved. YHVH was Israel’s Father and Creator {2:10}, but the nation showed contempt for his name {1:6; 3:5}. In response to this contempt, YHVH would send his messenger to announce the Day of Adonai {3:1}. John the Baptist did call the nation to repentance, and Moshiach came to cleanse the temple {John 2:14-15} and to establish the Covenant {Malachi 3:1-2}. Most of the work of refining and purifying will take place at the Second Coming, when Moshiach returns to purify his people {cf. verses 2-4} and judge the wicked {4:1}.
CONTENT
YHVH’S GREAT LOVE FOR ISRAEL {1:1-5}
To introduce the book, Malachi presents a contrast between YHVH’s love for Israel and his hatred for Edom. Yet the assertion of YHVH’s love is greeted with a strange question: “How have you loved us?” YHVH loved Israel by entering into a Covenant with the nation at Mount Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people {cf. Genesis 12:1-3; Exodus 19:5-6}, whereas the descendants of Esau were not chosen {cf. Romans 9:10-13}. Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 BC, and they never regained their territory. Through the judgment of Edom, YHVH demonstrated that he is the great Ruler over the nations {Malachi 1:5} and that he will not forget Israel.
THE UNACCEPTABLE SACRIFICES OF THE PRIESTS {1:6-14}
Although YHVH deserved the honour and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar {1:7, 12}. According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to Adonai animals that were stolen and mutilated, crippled and sick {verse 13; cf. verse 8}. To emphasize their contempt, Adonai challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, Adonai asked them to close the temple doors entirely {verse 10}. Going through the motions never pleased YHVH, either in ancient times {cf. Isaiah 1:12-13} or modern. By calling the altar and its sacrifices “contemptible” {Malachi 1:7, 12}, the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death {cf. 1 Samuel 2:15-17}. In sharp contrast to the attitude of the priests stands the emphasis upon YHVH’s greatness in Malachi 1:11 and 14. YHVH is more powerful than the gods of other nations, and even if Israel’s priests and people dishonour Adonai, eventually pure offerings will be brought to YHVH by believing Gentiles. Perhaps these offerings refer to prayer and praise {cf. Psalm 19:14; Hebrews 13:15; Revelation 5:8}, but others interpret the reference more literally {cf. Isaiah 56:7; 60:7}. Peter may be alluding to this verse in connection with the conversion of Cornelius {Acts 10:35}.
THE PUNISHMENT OF THE PRIESTS {2:1-9}
One of the functions of the priests was to pronounce blessings upon the people in the name of YHVH, but their disgraceful behaviour turned the blessings into curses {Malachi 2:2}. Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that YHVH holds them in contempt. The disgrace heaped upon the priests differs sharply from the honour enjoyed by Aaron and his descendants. Malachi refers to a Covenant of life and peace {verse 5} made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality {Numbers 25:10-13}. In those days the priests revered Adonai and turned many from sin {Malachi 2:6}. Another responsibility of the priests was to teach the nation the law handed down by Moses {cf. Leviticus 10:11}. Like prophets, they were messengers of Adonai {Malachi 2:7} who were supposed to walk close to Adonai, but now the priests disregarded the law and were dishonest in handing down judicial decisions {Malachi 2:9; cf. Leviticus 19:15}.
THE UNFAITHFULNESS OF THE PEOPLE {2:10-16}
In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to Adonai. YHVH had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from Adonai. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 YHVH underscores the sacred commitment that he himself witnesses when two people marry. If that marriage Covenant is shattered by divorce, YHVH is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.
THE COMING OF THE MESSENGER OF THE COVENANT {2:17–3:5}
The sins of the priests and the people did not go unnoticed, even though the nation doubted that YHVH would take action {2:17}. But the third chapter opens with the announcement that the messenger of the Covenant will indeed come to his temple. His way will be prepared by another messenger -- a prophecy of John the Baptist, who prepared the way for the ministry of Moshiach {cf. Matthew 11:10; Mark 1:2-3}. When Moshiach came, he revealed his anger when he cleansed the temple {cf. John 2:13-17} and denounced the scribes and Pharisees {cf. 9:39}, but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas {cf. Malachi 3:3-4 and 2:4-5}. Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.
THE BENEFITS OF FAITHFUL TITHING {3:6-12}
Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to Adonai. Encouraged by Nehemiah, the nation promised to tithe faithfully {cf. Nehemiah 10:37-39}, but apparently their good intentions were short-lived {cf. 13:10-11}. According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing YHVH and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then YHVH would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so YHVH promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.
THE DAY OF ADONAI {3:13–4:6}
Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving YHVH brought any benefit {3:13-15}, while another segment of the nation bowed low before him with deep reverence {verses 16-18}. The unbelievers argued that obeying Adonai was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that YHVH would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be YHVH’s treasured possession {3:17; cf. Exodus 19:5}, with their names written in the Book of Life {cf. Malachi 3:16}. As for the arrogant and evildoers, the Day of Adonai will consume them and they will have no survivors {4:1}. Those who revere Adonai will enjoy spiritual and physical health under the blessing and protection of YHVH, who is called the “sun of righteousness” {verse 2}. Like calves just released from confinement, the righteous will trample down the wicked and triumph over them {verse 3}. In view of the judgment associated with the Day of Adonai, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mount Sinai {4:4; cf. 3:7}. Just as Elijah called on Israel to turn back to YHVH, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for the Moshiach {cf. Malachi 3:1}, he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before YHVH {Luke 1:17}. If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan {cf. Joshua 6:17-19} and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.
BIBLE STUDY --- BOOKS OF THE TANAKH {TREISAR}
BOOK OF ZECHARIAH
Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means {Zechariah 1:9-10, 19-20; 4:1-6; 5:5-6}, but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the believer is its use in the New Testament. The last part of Zechariah {chapters 9–11} is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other Old Testament book.
AUTHOR
The name Zechariah probably means “Adonai remembers” or “Adonai is renowned.” Zechariah is a common name in the Old Testament and New Testament. At least 30 different people in the Old Testament are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah {Isaiah 8:2}. Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah {835–796 BC}. This prophet was stoned to death because he proclaimed that Adonai had forsaken his people because of their sins {2 Chronicles 24:20-22}. Yeshua seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets {Matthew 23:35}. However, Luke’s account of what Yeshua said about Zechariah {Luke 11:51} does not include the words “the son of Berechiah.” Since Yeshua was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder {Abel} to the last {Zechariah, the son of Jehoiada}. There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.
DATE
The first part of the book of Zechariah {chapters 1–8} is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia {521–486 BC}. The eighth month of Darius’s second year would be October 520 BC. This date seems to be the first time the “word of Adonai” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius…”. This date would be February 15, 519 BC. The word of Adonai that came to Zechariah on this date seems to include the account of eight-night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius… on the fourth day of the ninth month, which is Chislev…”. This date would be the equivalent of December 7, 518 BC. There are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing {11:13; 14:20}, and evidently Greek soldiers are present {9:13}. Any attempt to assign specific dates to Zechariah 9–14 would be speculation.
BACKGROUND
The temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 BC. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon {cf. 2 Kings 24:1-17; Daniel 1:1}. On two occasions, Jeremiah had predicted that captivity would last 70 years {Jeremiah 25:11; 29:10; cf. Daniel 9:2}. In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end {Zechariah 1:12; 7:5}. It had been 66 years since Jerusalem fell, when the first “word of Adonai” came to Zechariah in the second year of Darius {520 BC}. The Babylonian Empire had fallen to the Persians in 538 BC, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes {2 Chronicles 36:23; Ezra 1:1-4}. Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 BC. One of the first objectives of the returnees was to rebuild the temple {Ezra 1:3}, but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 BC, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 BC and was finished in 516 BC {Ezra 5:1, 14-15; Haggai 1–2; Zechariah 1–8}. The book of Zechariah opens in the second year of Darius {520 BC}. Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple {Zechariah 1:1-6}. Then a series of eight-night visions follows {1:7–6:8}, assuring the people that the temple would be rebuilt by Zerubbabel {1:16; 4:9; 6:15}. Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what Adonai Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of Adonai Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveller was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” {8:9-10}. The first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 BC. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated {chapters 12, 14}. The temple is standing {11:13}, but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of YHVH {14:6-9}.
PURPOSE AND MESSAGE
The purpose of the book is to reassure and encourage. The restored Jewish community of 520 BC needed the assurance that the temple would be rebuilt, and later groups of YHVH’s people needed to know that ultimately the kingdom of YHVH would come in its fullness. There are three messages in the book of Zechariah: the need for repentance {1:1–5:11}; the eight-night visions {1:7–6:8} signifying that the temple would be rebuilt and YHVH’s glory would return to Jerusalem; and the coming kingdom of YHVH {chapters 9–14}.
CONTENT
The book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 BC and 518 BC. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part {chapters 9–14} is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of Adonai.” The first part of Zechariah {chapters 1–8} has four main sections: superscription and first oracle {1:1-6}; eight-night visions and related oracles {1:7–6:8}; the symbolic crowning of Joshua {6:9-15}; and the question about fasting and morality {7:1–8:23}.
THE SUPERSCRIPTION {1:1}
This section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 BC. The date is important in relating the work of Zechariah to that of Haggai {cf. Haggai 1:1, 15; 2:1, 10, 18-20} and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple {cf. Haggai 1:6-11}. Zechariah calls for the people to repent so that they can persevere with work on the temple.
THE EIGHT NIGHT VISIONS AND RELATED ORACLES {1:7–6:8}
These visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month {Shebat} in the second year of Darius {mid-January to mid-February 519 BC}. Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” {1:18; 2:1; 5:1; 6:1}. One begins, “In a vision during the night” {1:8}. Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” {4:1-2}. Still another {the seventh} vision begins, “Then the angel who was talking with me came forward and said…” {5:5}. However, the fourth vision is different from the other seven. It begins, “Then he showed me” {3:1, cf. Amos 7:1, 4, 7}. This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight. An overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem {1:18-21; 2:1-5}. The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest {3:1-5} and Zerubbabel the governor will complete the temple {4:1-14}. The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it {5:1-4}. Wickedness personified as a woman will be carried in an ephah {basket} to the land of Shinar {verses 5-11}. Interspersed in the vision accounts are four oracles {1:14-17; 2:8-13; 3:6-10; 4:8-14}. Each of these passages begins with the messenger formula, “Thus says Adonai,” or the expression “Cry out” {1:14, 17}. The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem {2:7-12}. Zechariah 2:12-13 are interesting. Verse 12 is the only Old Testament reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before Adonai, all humanity, for he is springing into action from his holy dwelling” {Zechariah 2:13}. The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of YHVH’s servant, the Branch who removes the guilt of the land in a single day {3:6-10}.
THE SYMBOLIC CROWNING OF JOSHUA {6:9-15}
Zechariah is told to go into the house of Josiah, son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse {6:15} seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know YHVH sent him to prophesy. This will all take place when and if they will diligently obey the voice of Adonai.
THE QUESTION ABOUT FASTING AND MORALITY {7:1–8:23}
A delegation from Bethel {10 miles or 16.1 kilometres north of Jerusalem} came to Jerusalem in the fourth year of Darius {518 BC}. Work on the temple had been going on for two years. The purpose of this visit was to entreat the favour of Adonai {7:2} and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier {verse 3}. Adonai told Zechariah to ask why they were fasting -- for Adonai or for selfish motives? The answer to the question of fasting seems to be that YHVH desires truth, justice, and Covenant-love more than fasting. Zechariah reiterates the message Adonai had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises {8:1-23}. The ten promises begin with the words “Thus says Adonai” or “The word of Adonai came to me.” The last word of YHVH is not judgment but promise, hope, forgiveness, and restoration.
THE ORACLES OF ADONAI {CHAPTERS 9–12}
The last half of the book of Zechariah {chapters 9–14} falls into two nearly equal parts: chapters 9–11 {46 verses} and chapters 12–14 {44 verses}. Each part begins with the words “An oracle” {9:1; 12:1}. Both “oracles” are primarily eschatological. The first part {chapters 9–11} is concerned with the restoration of the tribes to Palestine {9:11-17; 10:6-12}. In order to accomplish this, Adonai will rid Palestine and Syria of opponents to his rule {9:1-8; 11:1-3}, remove the evil shepherds {rulers; 10:2b-5; 11:4-17}, and the Prince of Peace will come {9:9-10}. The last “oracle” of Zechariah {12:1–14:21} is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations {12:1-8; 14:1-5}. Each time Adonai fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr {12:10-14}. The martyr could be called the “good” shepherd who is killed and his sheep scattered {13:7-9}. Yeshua referred to this passage in connection with his arrest {Matthew 26:31; Mark 14:27}. A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets {Zechariah 13:1-6}. The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain {14:10-11}. There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and Adonai will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship Adonai year by year by keeping the Feast of Booths. The last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When YHVH comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships Adonai of Hosts as King.
BIBLE STUDY --- BOOKS OF THE TANAKH {TREISAR}
BOOK OF HAGGAI
Tenth of the 12 short prophetic books at the end of the Old Testament.
AUTHOR AND DATE
Haggai was among the Jewish colonists at Jerusalem in the year 520 BC when his prophetic words were recorded {Ezra 5:1-2; 6:14}. The four messages Adonai gave to Haggai were to be directed to specific individuals. The first was to Zerubbabel the governor and Joshua the high priest {Haggai 1:1}. The second was to Zerubbabel, Joshua, and the remnant of the people {2:2}. The third was a word to the priests {verse 11}. The final message was limited to Zerubbabel {verse 21}.
PURPOSE
The key phrase of Haggai’s prophecies is “Consider your ways” or “Consider” {1:5, 7; 2:15, 18}. The purpose of YHVH’s messages to the Judean leadership and people, therefore, was to awaken them to their spiritual responsibilities. Two different classes of Judeans had to be turned from their indifference. The true believers needed to be reminded that YHVH was merciful. The situation could be remedied, even though they thought the sins committed by their fathers were unforgivable. The hypocrites among the Judeans had only sought the promised blessings. They had only exchanged one form of idolatry for another. When the blessings did not materialize, they were disappointed. The unifying message was that today gives no key to what YHVH will do tomorrow. YHVH’s fulfilment of his promises cannot be judged by appearances. Haggai’s message was twofold: reproof and encouragement. The colonists needed to be chastised for their indifference and consoled in the midst of their troubles.
TEACHING
Haggai is a practical book, dealing with the believer’s service to YHVH. Procrastination and indifference have been debilitating sins among YHVH’s people throughout all ages. Concern and a sense of urgency are always pleasing to YHVH {Romans 13:11-14}. The presence of YHVH is the primary motivation for boldness and the means of banishing discouragement {Matthew 28:19-20; Ephesians 3:8-21; Hebrews 13:5-6}. Separation from contaminating influences and sin is demanded of all believers {2 Corinthians 6:14–7:1}. Without this quality of life, the believer cannot expect to be found fit for YHVH’s service {2 Timothy 2:19-26}. The disobedient child of YHVH can expect removal of blessing and chastisement from YHVH {Hebrews 12:3-13; James 4:1-3}. The message concerning YHVH’s judgment of sin and the establishment of the messianic kingdom is a message of hope to the New Testament believer as well as the Jews of Haggai’s day {Romans 15:4-13; 2 Peter 3:10-18}. The key phrase of Haggai {“consider your ways”} has echoes in 1 Corinthians 11:28 and 2 Corinthians 13:5, as do his writings about the effects of sin and the blessings of YHVH {Jude 1:1-25}. The YHVH of Haggai is given the title “Adonai of hosts” {“ADONAI Almighty”} 14 times in the book. This title is characteristic of the postexilic prophetic books, Haggai, Zechariah, and Malachi, where it is found more than 80 times. It teaches that YHVH is all-powerful and is Master of all spirit beings in heaven and all created beings on the earth. Haggai also testifies to the YHVH-breathed quality of the Word of YHVH and its divine authority. Over and over the prophet announces ways that YHVH has spoken to him and is the author of these messages {at least 25 times in the space of 28 verses}.
CONTENT
FIRST MESSAGE
The first message Haggai was to deliver to the Judeans was given to him “on the first day of the month” {Haggai 1:1}. Upon the first day of each month, the Jews were to bring special offerings to the sanctuary {Numbers 28:11-15}. YHVH chose this special time to reveal the sin of the people with regard to the unfinished sanctuary. The leaders of the Judeans were singled out for the first message from Adonai {Haggai 1:1}. Zerubbabel was the civil leader or governor, and Joshua was the spiritual leader or high priest. Together, they were responsible for the activity {or inactivity} of YHVH’s people. The word of Adonai revealed the procrastination of the people {1:2}. YHVH’s temple had not been completed because his people had determined for themselves that “the time is not come.” The energies and finances of YHVH’s people had been channelled selfishly into their own homes {verse 4}. “Now” {1:5,} focused the attention of the Jews upon the present requirement of YHVH in the light of their sinful indifference. They were to give attention to their own condition spiritually and materially: “Consider how you have fared.” This key phrase of Haggai’s prophecies is literally “Set your heart on your ways” or “Lay your ways to your heart.” Self-examination would reveal that their procrastination had robbed them of more than just 16 years. Verse 6 reveals the poverty in which the Jews were living as a result of YHVH’s chastisement for their sin. The blessings of YHVH had been withdrawn in accord with his Covenant {see Deuteronomy 28:15–29:1}. Following another exhortation to “consider” their ways {Haggai 1:7}, Adonai revealed the remedy for the Jews cursed condition: “rebuild my house” {verse 8}. The disobedience with regard to the completion of the temple was the reason for their poverty {verses 9-11}. The response of the leaders and the people was encouraging. The resumption of the construction of the temple was a definite manifestation of belief in the word of YHVH {1:12}. Immediate obedience also testified to the acceptance of the ministry of Haggai, who was “Adonai’s messenger” delivering “Adonai’s message” {verse 13}.
SECOND MESSAGE
Approximately one month later Haggai was summoned again by Adonai {2:1}. The second message continued the note of encouragement with which the first message closed. Perhaps the builders had begun to feel the pressures of their service. Perhaps the old doubts and discouragements had plagued their faith again. The adversaries had reappeared to hinder them {Ezra 5:3–6:12}. Haggai’s second message was similar to Ezra’s claim that “the eye of their YHVH was upon the elders of the Jews” {Ezra 5:5}. Adonai not only sees his servants’ needs but also sends relief and encouragement. The day of this second message was the last day of the Feast of Tabernacles {Leviticus 23:33-43}. Perhaps this reminder of YHVH’s glorious presence with their ancestors in the wilderness made their present situation all the more discouraging. Therefore, Adonai spoke to all the people rather than just to their leaders {Haggai 2:2}. Was there any survivor of the preexilic days who had personally beheld the glory of YHVH as it resided in the Solomonic temple {cf. 1 Kings 8:1-11; Ezekiel 9:1–11:23}? Was the present temple “as nothing” in comparison {Haggai 2:3}? The Babylonian Talmud listed five things that were absent in the new temple that had been present in the Solomonic temple:
1 -- the Ark of the Covenant,
2 -- the Sacred Fire,
3 -- the Shekinah Glory,
4 -- the Holy Spirit, and
5 -- the Urim and Thummim.
Again, “now” calls attention to YHVH’s remedy. Three times the command “take courage” is proclaimed {2:4}. Each time the command is given, one of the recipients of YHVH’s message is addressed {cf. verse 2}. The concluding command was “work.” The reason for the strength and the activity was YHVH’s presence. The Holy Spirit might seem to be absent from the temple, but he would remain among the people “according to the word” of YHVH {verse 5}. To encourage the workers further, YHVH revealed the future glory of his house {2:6-9}. That glory would come to pass after a time of judgment {verses 6-7a}, when the treasures of all nations come in {verse 7b}. The exact meaning of this verse has been variously interpreted. The views centre around two different translations: “the desire of all nations shall come” and “and the treasures of all the nations will come to this Temple”. The arguments for the messianic interpretation based on the first translation may be summarized as follows:
1 -- The vast majority of both gentiles and Jewish interpreters took this phrase as a reference to the Moshiach.
2 -- The abstract noun “desire” may have the concrete concept of the one who is desirable.
3 -- Though the verb in the Hebrew is plural, it is grammatically possible for the agreement of subject and predicate to be based upon the second noun {“nations”} in a genitive relationship.
4 -- The time element is suitable since YHVH has just judged the nations and the hour of the Moshiach’s coming would be at hand.
5 -- An alternate translation is available that meets the grammatical difficulties but retains the messianic import: “They [the nations] have come to the desire of all the nations.”
In spite of the weight of the arguments for this first view, it seems better to accept the second translation and corresponding view. The arguments are as follows:
1 -- The vast majority of early believers and Jewish interpreters base their view on the Latin Vulgate translation {c. AD 400}, while the second translation is in agreement with an older version, the Greek Septuagint {c. 300 BC}.
2 -- The singular “desire” may be taken as a collective noun referring to “features” or “wealth.”
3 -- The principle of Hebrew grammar that allows the noun “nations” to be the one with which the verb agrees is a rare occurrence in poetic books for such constructions as this. It is unlikely that such phraseology would be used without Haggai’s declaring the exact meaning in the immediate context.
4 -- The immediate context does solve the difficulty by the plain declaration that the silver and the gold belong to Adonai {2:8}.
5 -- The kingdom context of these verses accords well with such parallel passages as Isaiah 60:5, 11 and Revelation 21:24.
The conclusion to this message of encouragement is that the future glory of the temple {cf. Haggai 2:3} will be greater than in the days of the Solomonic temple {verse 9}, because the shekinah glory will return {Haggai 2:7; Ezekiel 43:1-5} and the building will have great beauty {cf. Haggai 2:8; Isaiah 60:13, 17}. YHVH will also grant peace {Haggai 2:9} in his kingdom at the time of this future glorious temple {see Isaiah 9:6-7; 66:12; Zechariah 6:13}.
THIRD MESSAGE
About two months later Haggai received a third message from YHVH {Haggai 2:10}. This time exhortation would be the theme, and the message was directed to the priests alone {verse 11}. Haggai used questions concerning the Law of Moses to instruct the priests in the polluting character of sin. Something clean or holy cannot transfer its sanctity to something else {verse 12}. But that which is unholy can transfer its character to something clean, defiling it {Haggai 2:13; cf. Leviticus 22:4-6; Numbers 19:11}. The application of this principle to the Judeans was clear: the offerings they brought during their years of disobedience were unacceptable to YHVH because of Judah’s uncleanness {Haggai 2:14}. By reviving the memory of past disobedience and chastisement, YHVH was exhorting the Jews to constantly “consider” {2:15, 18} the consequences of disobedience. Such consideration should prevent future spiritual indifference. The conclusion of the message was a reminder of the blessing of YHVH upon the obedient {verse 19}.
FOURTH MESSAGE
On the same day Haggai received another message from YHVH {2:20}. This message was to be directed toward Zerubbabel {verse 21}, who was to be encouraged by the permanency of his inherited Davidic office {cf. Haggai 1:1; 2 Samuel 7:4-17; 1 Chronicles 3:1, 5, 10, 17-20}. The gentile nations would be judged and the kingdoms of the world overthrown {Haggai 2:6-7, 21-22}. This would be but the preparation for YHVH’s rule {cf. Revelation 11:15-18}. The promise to Zerubbabel in Haggai 2:23 was YHVH’s means of confirming that his promises to David were still operative even after the 70-year Babylonian captivity and the 16-year stagnation among the Judeans who had returned to Jerusalem. Zerubbabel was appointed “as a signet ring” by YHVH. A signet was a personal cylinder or ring seal and a sign of the authenticity of their signature. Kings used them for identifying their decrees {Esther 3:10; 8:8-10} and for confirming the authority of their deputies {Genesis 41:42}. YHVH’s appointment of Zerubbabel “as a signet ring,” therefore, meant that Zerubbabel would be YHVH’s seal of authority on the continuation of the Davidic line from which the Moshiach should come and reign {cf. Matthew 1:12; Luke 3:27}.
Thought for Today: Sunday November 02
The Bible says we are not meant to be alone. Even in the Garden of Eden – long before sin entered the world – YHVH knew that Adam needed someone with whom he could share his life, and so, YHVH created Eve. When loneliness afflicts you, remember two truths: First: we are never alone when we know the Moshiach. You cannot see Him but He is more real than the chair you sit on – and He is with you always. Second: learn to reach out to others. All around you are people who are lonely. Ask YHVH to help you be a friend to someone who is going through hard times.
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