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SESSION ONE:

Covering the same 140 or so Bible stories of A Bible History, the reference notes in this 2 volume set are tied to particular words or phrases from each story. There are also brief excursuses on important topics/questions. There are additional suggested tie-ins to the Catechism, hymn verses, and additional Bible readings at the end of each lesson. Old Testament Theology Home Bible Studies Bible Notes Divine Service/Liturgy DELTO/CE Notes Bible Introduction Notes Miscellaneous Old Testament Theology Online Bible Study of the Book of Genesis This is a Lutheran Bible study of the book of Genesis, the book of beginnings. Genesis tells us of the beginning of the world, of human beings, of sin. Bible Study Resources. Devotional Periodicals. Daily E-devotions; The Lutheran Spokesman. If you would like more information about our study on the books of the Old Testament, or if you would like to offer any comments, please contact Pastor Mayhew. Lutheran Church. Biblical Theology covers the Old Testament, the New Testament and the writings of Paul. The course examines the organization of the books in the Old Testament and differences between the four. Bringing faith to life-Faith Lutheran Church, Appleton, WI. A multi-site congregation that values families, teaching, joyful service,outreach and dynamic worship. Also home of Celebration Lutheran School, Celebration Children's Center, and Faith Child Care.

• What About Angels?
  This brief study by late Lutheran Church--Missouri Synod President Al Barry shares what the Bible reveals about angels--both holy and evil.
• Luther Against the Devil
  Martin Luther often spoke about the devil and demons. Was he simply
  echoing medieval superstitions?
• CTCR Article 'Satanism'
  This document from the LCMS Commission on Theology and Church Relations describes the worship of Satan; it then discusses what Scripture says about this fallen angel.
• Saint Michael and All Angels
  
• Does the Devil Rule the World?
  
• Can Satan Heal?
  
• C.S. Lewis' The Screwtape Letters
  In this classic book by C.S. Lewis, two demons conspire to destroy a man's faith.
• Exorcism as Mercy
  This article discusses how the rite of exorcism is worked into regular church services in Madagascar where demon possession is still a frequent occurrence.

SESSION TWO:

• With Angels and Archangels: Worship in the Book of Revelation
  Charles Gieschen discusses the amazing realities the book of Revelation teaches us about worship.
• Worship--The Activity of the Trinity
  This article discusses how God works during worship while we rest.
• Thanksgiving in the Old Testament
  In this article Chad Bird examines the worship God established for His Old Testament people and how that worship is reflected in our services today.
• Worship for the Weary
  
• Prayer: The Voice of Faith
  In this article John Pless reminds us prayer is our response to what God has already said to us in His Son.
• Lord, Remember Us in Your Kingdom, and Teach Us to Pray
  In this article Richard Stuckwisch discusses how Jesus gave us the Lord's Prayer to teach us how to pray.

SESSION THREE:

• Bruce Hartung on Our Vulnerability to Sexual Misconduct
  
• Bruce Hartung on Satan's Temptations
  
• Bruce Hartung on Fighting Temptation
  
• Bruce Hartung on Dealing with Guilt and Unworthiness
  
• Unlocking the Prison of Guilt
  This Project Connect booklet discusses God's plan to deal with our guilt.
• Lingering Guilt
  Pastor Klaus answers a question about lingering guilt over a sin that's already been forgiven.
• Prayer or Demand?
  Pastor Klaus answers a question about when a prayer becomes something like an ultimatum.

SESSION FOUR:

• Midsummer Day
  In this sermon Henri Schartau uncovers seven obstacles Satan might be using to prevent you from growing closer to your God in faith.
• Christian Soldiers
  This article describes the armor God provides as we live our daily lives.
• Lutherans and Hell
  In this video Roland Ziegler discusses why Lutherans still teach about hell.
• Sadness in Heaven for Those Not There?
  Pastor Klaus addresses whether thoughts of hell will dampen the happiness of heaven.

ZECHARIAH

A Bible Study

In 538 BC the great and improbable event foretold by Jeremiah (Jeremiah 25:12-14;92:10-14; 33:7-13) took place. Cyrus, king of Persia issued a proclamation permitting theexiled Jews within the Persian Empire to return to their land and rebuild the house of theLord (Ezra 1-4). The next book we will study, Ezra tells the story of the return from theexile.

This story is not a very splendid story, it is one of a few returning Jews and theirattempt to resettle the land and to rebuild the temple. It is a story of frustrations anddispiriting difficulties and delays as the new temple was not dedicated until 516 BC. Thisstory is a story of a mounting sense of disappointment and apathy on the part of thereturning remnant. The only splendor, really, is the triumph of the Lord in that 'dayof small things.' (Zechariah 4:10)

In this triumph the prophets Haggai and Zechariah play their part. Through them theLord comes to Zerubbabel, the representative of the Messianic line, to Joshua, the highpriest, and to the remnant of the people. The Word gave both leaders and people eyes forthe greatness of the day of small things, a hope for them and mankind, and new courage toset their hands to the task which is theirs, a day asked of them. This day of small thingsshould not be overlooked.

The time when our Lord walked the earth was a day of small things, He Himself called ita day of the planting of the tiny mustard seed. Jesus lived and died in that day, with theserene courage that shames all other sons of men. The church learns of Him to listen tothe prophetic Word and can learn when God is preparing to shake the earth and heavens. Asa result the church learns to hold fast to that which cannot be shaken and shall remainwhen God ushers in the day of 'great things'; the day of our Lord Jesus Christ.(Hebrews 12: 25-29)

Author

Like Jeremiah and Ezekiel, Zechariah was not only a prophet (1) but also a priest. Hewas born in Babylon and was among those who returned to Judah in 538 BC under theleadership of Zerubbabel and Joshua. (His grandfather Iddo is named among the returnees inNehemiah 12:4) At a later time, when Joiakim was high priest, Zechariah apparentlysucceeded Iddo (1:1,7) as head of that priestly family (Nehemiah 12:10-16). Since thegrandson succeeded the grandfather, it has been suggested that the father (Berekiah,1:1,7)died at an early age.

Zechariah was a contemporary of Haggai (Ezra 5:1; 6:14) but continued his ministry longafter him. His young age (2:4) in the early period of his ministry makes it possible thathe ministered even into the reign of King Artaxerxes I who reigned from 465-424 BC

The Prophet

Zechariah (Jehovah remembers) is named as the author of the prophecy in a variety ofplaces in the book. From the historical background given in Ezra and Nehemiah, we learnthat he was still young when he began to prophecy (Chapter 2:4), that he accordingly wasborn in Babylon, and that he accompanied the first band of exiles on their return toPalestine in 536 BC (Nehemiah 12: 1, 4, 12, 16) He is a younger contemporary of Haggai.

His Times

The date of the first two messages of the book is given in Chapter 1:1 & 7, in thesecond year of the reign of Darius. This is 520 BC. He began his work only two monthsafter Haggai. The third message is in 518 or 517 BC (Chapter 7: 1). The date of the lastmessage is after the temple has been rebuilt. (Chapter 9 - 14)

Conditions that existed at the time of Zechariah were the same as in the time ofHaggai.For details we can turn to the introduction to that Book. The people hadgrown indifferent and apathetic to the rebuilding of the temple and needed to be arousedto their obligation to complete the rebuilding.

His Message

With Haggai, Zechariah aroused the people to rebuild the temple. Through his visions oftemple building he proclaimed spiritual prophecies of edification for all time.

The book is rich in its predictions of the Messianic King and His Kingdom, that is, HisHoly Christian Church. The prophecies of Zechariah naturally fall into two parts:chapters1 - 8 and 9 - 14, both of which begin with the present and look messianically (about theMessiah, Savior), apocalyptically (revelation of things to come when Messiah is revealed),and eschatologically (dealing with the Last Things).

There are many great passages in the Book: Chapter 1:3 - 6; Chapter 2:8 & 11;Chapter 3:4. Chapter 4:6, 7; Chapter 6:12; Chapter 7:9 - 12; Chapter 8:7, 8; Chapter 9:9.

There are many passages that are prophecies of the Messiah: Chapter 3:8; Chapter 6:12;Chapter 9:9; Chapter 11:12, 13; Chapter 12:10; Chapter 13:6. All these give detailsregarding the person and work of the Messiah.

Abiding Lessons Taught by Zechariah

1. As early as in Zechariah's time, the 'former prophets' were already appealed to asnormative and authentic. Chapter 1: 4. Chapter 7: 12.

2. The Jews, from the time of their first return were taught and began to realize thatthe true religion would be world-wide. Chapter 2: 11; 6- 15; 8: 23; 14: 16.

3. The rebuilding of the Lord's House was an indispensable condition of a better era.Note how often the prophet speaks of the Lord's House. There can be no permanent socialblessedness without the church!

4. Israel's real assailant was Satan, chapter 3: 1, rather than the neighboring nations.

5. The hope of the Church and of the Christian is not power and might, but the Spiritof the Lord. Chapter 4: 6.

6. The Lord requires not fasting or feasting but justice and mercy, truth andrighteousness. Chapter 8: 16, 17.

7. The Lord is willing to shepherd His flock. Chapter 11: 7.

8. A rejection of the Lord as our Divine Shepherd brings destruction. Chapter 11.

9. The great Kingdom of the King of Peace with its gracious blessings.

In studying the Book of Zechariah look to the things one does understand, rejoice inthem. Do not permit the difficult parts to blind you to the great passages of comfort andassurance that are given in his prophecy. Learn from the prophet Zechariah, who too askedmany questions of the interpreting angel.

Unity

Most likely Zechariah wrote the entire book that bears his name. Why doubt it? Somehave questioned his authorship of chapters 9-14 citing differences in style and othercompositional features, and giving 'historical' and chronological referencesthat allegedly require a different date and author form these of chapters 1-8. All theseobjections, however, can be explained in satisfactory ways, so there is no compellingreason to question the unity of the book.

Occasion and Purpose

The occasion is the same as that of the book of Haggai. See the background and dates.

The chief purpose of Zechariah and Haggai was to rebuke the people of Judah and toencourage the people and motivate them to complete the rebuilding of the temple. Theprophets were also interested in the spiritual renewal of the people as well. In addition,the purpose of the eight night visions (1:7-6:8) is explained in 1:3,5-6: The Lord saidthat if Judah would return to him, he would return to them. Furthermore, his word wouldcontinue to be fulfilled.

Teachings of the Book

There Messianic, apocalyptic and eschatological themes and emphasis in this book.Zechariah foretold Christ's coming in lowliness (6:12); his humanity (6:12, 13:7) hisrejection and betrayal for 30 pieces of silver (11:12-13); his crucifixion (13:7); hispriesthood (6:13); his kingship (6:13-14) and his establishment of enduring peace andprosperity (3:10; 9:9-10) All of these passages give added significance to Jesus' words inLuke 24:25-27,44.

Concerning the apocalyptic and eschatological (end times and divine visitation)emphasis, Zechariah foretold the siege of Jerusalem (12:1-3; 14:1-2) the initial victoryof Judah's enemies (14:2) the Lord's defense of Jerusalem (14:3-4); the judgment of thenations (12:9; 14:3); the topographical changes in Judah (14:4-5) the celebration of theFeast of Tabernacles in the Messianic kingdom age (14:16-19) and the ultimate holiness ofJerusalem and her people (14:20-21)

There is also some significance in the prophet's name, which means 'The Lordremembers.' The Lord is the personal, covenant name of God and is a perpetualtestimony to his faithfulness of his promises He remembers his covenant promises and takesaction to fulfill them. In the book of Zechariah God promised deliverance from Babylonincluding a restored kingdom community and a functioning temple leads into even granderpictures of the salvation and the restoration to come through the Messiah.

The book also teaches the sovereignty of God in history over people and nations--past,present, and future.

Outlines

M- Meaning of Zechariah's vision
E- Examination with measuring line
S- Satan and the Branch
S- Seven lampstands of gold
I- Interpreting the flying scroll
A- Act of crowning Joshua
H- Hearts become like flint
S- Security comes to Jerusalem

R- Return of the Messiah
E- Ephriam and Judah restored
T- Teaching about wicked shepherds
U- Understanding whom they pierced
R- Refining of God's remnant
N- New kingdom ushered in

I. 1:1-6:15 The Eight Visions in the Night: Return to Me!

A. 1:1-6 Introduction to the Eight Visions: The Call to Repentance

B. 1:7-6:8 Eight Visions of Hope

C. 6:9-15 The Conclusion of the Visions: The Coronation of Priests and Kings

II. 7:1-8:23 Your Fasts Shall Become Feasts

A. 7:1-3 The Inquiry Concerning the observance of Fasts

B. 7:4-6 The True Meaning of Fasting

C. 7:7-14 Why Feasts. Become Fasts

D. 8:1-23 How Fasts Become Feasts

III. 9:1-11:17 His Kingdom Rules Over All

A. 9:1-8 His Royal Word Rules over All

B. 9:9-10 Your King Comes to You

C. 9:11-17 God's Reign Delivers From All Evil

D. 10:1-2 God the King as Giver of Daily Bread

E. 10:3-11:3 The Kingdom as the Reign of the Good Shepherd

F. 11:4-17 The Kingdom of God Suffers Violence

IV. 12:1-14:21 Inherit the Kingdom

A. 12:1-9 The Victory of the People of God

B. 12:10-13:6 The Inner Renewal of the People of God

C. 13:7-9 The Stricken Shepherd and the Scattered Sheep

D. 14:1-21 The Lord will Become King over All the Earth

I. THE 8 VISIONS IN THE NIGHT: RETURN TO ME!

A. 1:1-6 Introduction to the 8 Visions: The Call to Repentance

1:1-6 To the remnant returned from the Babylonian exile the prophet renews the old cry 'Repent!' God's people of old had learned repentance from God's wrath, from the destruction of the city and the temple and a long captivity. The present generation is now invited to learn repentance from God's kindness.

1:1 The dating of this oracle is in the second year of king Darius. Haggai also began his prophetic ministry in Darius' second year; on the first day of the sixth month, (August 29, 520 BC). The phrase 'the Word of the Lord came...' is a technical phrase which says that the Lord Himself is about to speak.

1:3 'Return!' This is a word regularly used by the prophets to describe repentance. Repentance is a radical reversal effected by God Yg self from self and sin to God, in trust and obedience.

1:4-6 The 'earlier prophets' such as Isaiah, Jeremiah, and Ezekiel had all warned the people's forefathers, their words and warning fell on deaf ears. As a result the exile had to happen so that they would finally wake up and start to take the Lord seriously. With the exile 'they repented' only after the Judgment of the exile had struck them and convicted them. A question: What does it take for the Lord to get our attention?

B. 1:7-6:8 The 8 Visions of Hope

The 8 visions which will follow show us how the kindness of God works to lead sinnersto repentance. These visions are a picture of 1:3 'I will return to you.' Thefirst and last visions are independent units; visions two to seven are arranged in pairs.

(1) The First Vision: 1:7-17

Haggai had foretold that the Lord would shake heaven and earth and kingdoms and sousher in a new age. The revolts in the Persian Empire during the first years of the reignof Darius had seemed to be ushering in the fulfillment of his prophecy. But now all wasquiet again; the revolts had been crushed, all the earth remained at rest (verse 11). Godwas, apparently, doing nothing.

Zechariah's vision says that this is appearance only' God was not giving up, He wasonly 'resting up.' In reality God is taking action. His patrols are alreadyranging the earth. He is Jealous for Jerusalem and angry with the nations who were, theinstruments of His just Judgment on His people but had exceeded their commission in theircruelty and violence toward God's people.

The purpose of God is alive and active in the gracious and comforting words of verse 13which Zechariah is permitted to hear...these sure words are translated into deed Jerusalemshall be built and be the object of God's eternal love.

1:12 70 years is a round figure for the time which elapsed since the fall of Jerusalem in 586 BC. Jeremiah had predicted a 70 years' captivity in Jeremiah 25:11;29:10.

1:16 The phrase 'I have returned' is very important and significant. The promise of verse 3 is already being fulfilled. Jesus, too, reminds us that the Father meets the penitent sinner more than halfway. For example, in the parable of the waiting Father, he runs down the road to meet the returning prodigal son.

(2) The Second & Third Visions: the 4 horns & the man with a measuring line.1:18-2:5

The second vision (1:18-21) pictures God's workmen (the four craftsmen) preparing todestroy the powers which have depopulated the land of Judah.

Horns are a symbol of power. Here they designate the brutal power of the nations who'furthered the disaster' (verse 15) of God's people when God used them asinstruments of His Judgment upon His faithless people.

The third vision (2:1-5) is a picture commentary of the words of the Lord in 1:14'I am exceedingly jealous for Jerusalem and for Zion.'

In the heavenly world the first step of measuring is already being taken towardrealizing God's purpose for His city. The restoration however will not be a political one;the city will have no walls, though walls were indispensable for the security of anancient city. The Lord Himself will be the wall of the city Jerusalem, a wall of fire,flexible enough to contain her multitudes and powerful enough to defend her from all harm.

2:5 The Glory of the Lord is what is expressed here as being the most important. It is the glory of God that willhave an annihilating effect on sinful man but at the same time it is God's glory which expresses the grace of God which reaches out to forgive and cleanse the sinner and to take him into His kingdom. In Hebrews 1:3 Christ the Reconciler and the Judge of the quick and the dead is called the reflection of God's glory.

2:6-13 Direct speech interprets the message of the second and the third vision. The Jews still residing in Babylon are summoned and encouraged to return to Zion. They are assured of the Lord's love for them (in verse 8 they are called 'the apple of His eye) and of His determination to punish their oppressors.

In verses 10 and 12 the Lord continues with His promises for His beloved children. Allthe ancient promises will find a new fulfillment. Here two new features are added.

(a) The prophet, with his promises almost 'too good to be true' will be vindicated.
(b) God's grace to Israel is seen as the beginning and the means of His grace to all people.

(3) The fourth & fifth visions: priest & king in the new age 3:1-4:14

A new temple, a new Jerusalem, a new Zion--these are unthinkable without a priest or aking. Zechariah is shown that they are ready to hand in the planning to God and will befitted for their high offices by the Lord Himself.

What man of flesh and blood would dare to serve as priest, appearing before God asrepresentative of a sinful people? Certainly not Joshua, the then-functioning high priest.

Satan has every right to accuse him, and he does! Only the Lord Himself can silence theaccusation, for His Grace has chosen Jerusalem despite all of Jerusalem's sins. He hasplucked the dry wood from the fire of His Judgment (the exile) He can remove the filthygarments (symbols of Joshua's and his people's guilt) and can clothe him in pure priestlygarments and make him a faithful priest to rule over God's house. He can even give Joshuaaccess to God Just as the angels have.

The Messianic age is dawning; God's Servant, the Branch is to come, and that means theremoval of man's guilt, the Justification of the ungodly, and it means idyllic peace andprosperity

3:1 This is only one of many parts of the Scriptures where Satan is referred to as the accuser. Cf Job 1:6-12; 2:1-6; Revelation 12:10

3:5 The turban was part of the high-priestly vestments or holy garments worn by the priest on the Day of Atonement. The turban was worn in the context of forgiveness and reconciliation. In Christ our sins are covered.

3:7 Those who are standing here are the angels who stand in God's presence. Zechariah has a strong sense of the gulf which separates man from God; an angel mediates the divine revelation which he receives. It is a strong expression of the fullness of God's forgiveness that a human being should have direct access to God. This is an anticipation of the world to come, where we shall be 'like angels' (Matthew 22:30)

3:8 The friends of Joshua are most likely the priests who serve under him, the high priest. Since the restoration of the priesthood, like the rebuilding of the temple, is to usher in the new age, they point to the coming Messiah, the Branch of whom Jeremiah had spoken of. Zechariah will again speak of the Branch in chapter 6 in connection with the building of the temple.

3:9 No one is really clear of 'the stone...set before Joshua' Perhaps it was an ornament on the priestly turban.(Exodus 28:36)

3:10 The expression 'under his vine and...fig tree' speaks of a time of peace and happiness. (cf.1 Kings 4:25)

Chapter 4 covers the Fifth vision: King & Priest, the Two Anointed

The anointed king of the dawning new age is no mere political figure; he performs histask in the power of the Spirit of the Lord (4:6)

He is a religious figure and is therefore closely associated with the priest. Togetherthe anointed priest and the anointed king 'stand by the Lord of the whole earth'(verse 14)

The elaborate imagery of the golden lampstand with its seven lamps and 49 flames andthe two olive trees beside it seems to indicate that under the watchful eye of theomniscient Lord these divinely instituted and empowered leaders will be the means by whichthe grace of God (oil in verse 12) is supplied to the people of God, for life in the newJerusalem and for worship in the new temple.

4:7-10 The structure of the account of this vision follows.

(1) There is at the start a detailed description of the vision (2-3)

(2) What follows is a detailed description of the significance of the vision:Zerubbabel shall carry out his assigned task in the power of the Spirit; not even the mostimposing opposition (great mountain) can thwart him; the capstone shall be set upon thenew temple amid general rejoicing (4-10)

(3) More significant detail is added in the golden pipes from which the golden oil ispoured out. (11-14)

(4) The Sixth & Seventh Visions: the removal of sin from the new Jerusalem 5:1-11

The Sixth Vision (5:1-4) pictures a flying scroll. The thief and the perjurer arestruck by the curse of God's Law. We also have pictured how huge the scroll actually is(30 by 15 feet) What this vision tells us is that the new Jerusalem is made fit for thenew life.

5:2 God's counsels are pictured here as a written document. We have already seen this in Revelation 5:1; 10:8-10. Thus the intentions of God are written down and are therefore permanent, not to be revoked or evaded.

5:3 The thief and the perjurer are mentioned as special objects of the curse. There were probably man disputes concerning property when the returning exiles claimed their ancestral possessions. Those who had remained in the land and occupied the property retained it unlawfully and swore a false oath to back their claim to it. The punishment strikes the guilty man's house which is the object of his thievery and the reason for his perjury.

The Seventh Vision is found in 5:5-11; the woman in the Ephah

Not only are individual sinners exposed and condemned; Jerusalem is to be deliveredfrom all evil. Evil (iniquity) is symbolized by a woman seated in a vessel shaped like agrain measure (ephah).

In it she is imprisoned and transported to Shinar, which is an ancient name forBabylon. There in Babylon she has a dwelling and a place of honor; here evil is not onlytolerated but is worshipped.

Note to 5:6 The ephah is a grain measure containing 3/8 to 2/3 of a bushel.

(5) The Eighth Vision: God's Spirit Reaches The Exiles In The North

The four winds, the chariots of God, go forth to execute His will in all the earth.God's will is one of salvation [or all people. But He will bring salvation to all by wayof Israel. Therefore interest is centered on the chariot which goes to the north country,to Babylon, where the remainder of the exiles are.

The chariot brings the Spirit of God, to incite the exiles to Join their brethren inJerusalem, the city of promise, the seedbed from which God's future will prow and spread.

6:8 contains the phrase 'set my Spirit at rest.' Some take this to mean that God's jealous anger against Babylon is satisfied. This is possible. But the verb 'set at rest' means basically 'to cause to settle down' or 'to deposit.' The idea of 'rest' is not necessarily expressed. It seems more likely that the last of the visions of hope should sound positive voices of hope, as a climax to the series.

C. 6:9-15 The Conclusion of the Visions: The Coronation of Priest andKing

The visions of hope are now followed by another Word of the Lord which now hasZechariah perform an action of hope. Zechariah is to take the silver and gold brought by agroup of returning exiles and to make crowns of them for Joshua and Zerubabel.

The coronation of Zerubbabel is not told in so many words. However the fact that theHebrew text speaks of crowns, and that Zerubbabel is designated by the Messianic titleBranch seems to indicate that he too is to be crowned.

The action takes place privately, 'in the house of Josiah' (verse 10) and thecrowns are not to be worn as yet but are to be kept in the temple as a reminder (verse14).

This action is symbolical, pointing to the future, and the full fulfillment of theMessianic prophecy is left indefinite and open-ended. The main point is this: Now, in thebuilding of the temple, the beginning of the new age is to be made, and in this thepriestly and the royal power are to work together harmoniously and the people, Joined bythe many exiles who are still to return, are to Join in, obeying the voice of the Lordtheir God.

Because this oracle is not dates, in contrast to both the preceding and the oraclewhich will follow in chapter 7 it seems best to take it as the conclusion of the eightvisions.

As we look ahead to Christ, the righteous branch, our one and only Savior we rightfullysay that He is both priest and king. Therefore these eight visions were all fulfilled inthe coming of Christ. We do not look forward to some future date for these eight visionsto find their full or ultimate fulfillment. In Christ they are all complete.

II. 7:1-8:23 YOUR FASTS SHALL BECOME FEASTS

We start the second major section of Zechariah's prophecy. In this section a delegationfrom Bethel inquires of the priests and prophets of Jerusalem concerning the observance ofthe fasts which commemorated the burning of the temple in 586 BC The question is this: isthere a need for the fasts now that the temple is being rebuilt? The prophet's answer goesdeeper than the inquiry.

First, Zechariah speaks of the true meaning of fasting and all ritual worship. Then,looking back on Israel's history Zechariah recalls why their feasts had become fasts andwhy their Joy had become mourning. At the end of this second major section the directanswer to the inquiry is given. Zechariah proclaims how the fasts will become feastsagain, it will come about by the redeeming will and work of God.

7:1 The date is 518 BC and progress has been made toward the completion of the temple which was accomplished in 516 BC. The question which came from Bethel was natural enough.

7:3 The burning of the temple took place in the fifth month of 586 BC

B. 7:4-6 The True Meaning of Fasting

7:5 The fast of the 'seventh month' probably commemorated the murder of Gedaliah, appointed governor over the cities of Judah by the king of Babylon after the fall of Jerusalem.(2 Kings 25:22-26; 3er.41:1-3) His death at the hand of Jewish nationalist fanatics proved to be a grievous blow for the people who remained in the land.

7:5-6 The rhetorical question concerning Israel's fasting implies the same Judgment which Jesus passed on the fasting of the Pharisees (Matthew 6:16-18). Both lacked sincerity and integrity. Fasting was meant to be an expression of sorrow for sin and of urgency in prayer. It turned out to become a self-centered piece of piety, thus their self-centeredness robbed all worship of its content and meaning.

C. 7:7-14 Why Feasts Become Fasts

Why did Israel's experience become 70 years of fasting and mourning? Answer: because inher prime when her territory was intact (verse 7) she did not listen to the voice of theprophets but resisted the Holy Spirit who spoke through the prophets. The people of Israelwould not listen to the Lord when He called them through the prophets, and so the timecame when He would not listen to them. Their conversation with God ended and God scatteredthem and left them without a country.

D. 8:1-23 How Fasts Become Feasts

What brings the great reversal in Israel's fortunes? How can fasts become 'seasonsof Joy and gladness, and cheerful feasts' (verse 19)? Not be any act of Israel's butby the mercy and grace of God. In this section Zechariah gives us ten words of promise,each introduced with the phrase 'Thus says the Lord of hosts.' In this sectionthe answer is given to the question about the fasts. The renewed temple and Israel'sacceptable worship (which is a life lived to God in love for one another, verses 16-17)are to be Israel's response to the Lord's faithful covenant. It is by the mercy and graceof God that Israel becomes a 1ight to lighten the Gentiles. (verses 20-23)

8:6 The Hebrew word translated as 'marvelous' is used of the birth of Isaac in Genesis 18:14 The birth of Isaac, the child of promise to aged parents and the restoration of Israel are both sheer miracles of grace and call for us to believe in faith.

8:9 The response of faith to the great divine promises is to get the building of the temple finished.

8:13 Here God holds to the promise which He made long, long ago to Abraham...'you shall be a blessing!' (Genesis 12:2)

8:19 Here 'the fast of the fourth month and of the tenth' are added to the list of fasts. The walls of Jerusalem were first breached 'on the ninth day of the fourth month' (2 Kings 25:3-4). Zedekiah, the puppet king installed by the king of Babylon, rebelled against the Babylonian conqueror 'in the tenth month' (2 Kings 25:1). These events may have given rise to the practice of fasting in the month during which they occurred.

8:23 We Gentiles dare never forget the debt that we owe to the Jews; we came into the Kingdom by laying hold of the robes of the Jews.

III. 9:1-11:17 HIS KINGDOM RULES OVER ALL

A. 9:1-8 His Royal Word Rules Over All

God's royal reign is the working of His powerful and creative word. When there is a'shaking of nations' it is God's Word which is shaking them. God is not just alocal god but He is a universal king. His word runs through the world, all nations areunder His control. Great and powerful cities like Tyre for example fall when He bringsthem low. Even the Philistian cities such as Ashkelon, Gaza, Ekron, Ashdod come under Hisdominion.

In this section is an important doctrine or teaching. The Lord's universal dominionaims at universal salvation (cf. John 3:16 'God so loved the world...')

There is much discussion about this section in many theological circles today. Thequestion is 'what historical event caused this universal proclamation?' Somethink of a time when Alexander the Great when he defeated the king of Persia in the battleof Issus in 333 BC. This battle allowed Alexander to continue all the way to Tyre and thusconquer all of Palestine. Still others recall the time of the Assyrian conquests in theeighth and seventh centuries. We say 'so what' and 'who really cares.'The essential thing to remember here is that whenever there is a 'shaking of thenations' it is the Lord's work and all is serving His purpose, for after all, He isthe universal king and lord of all!

9:5-7 The Philistines are terrified at the fate that has befallen their neighbor Tyre, since they must look forward to sharing that fate.

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9:6 The people of Ashod will become a 'mongrel people' because they will be mixed with alien colonists settled there by their conquerors.

9:7 The terms 'blood' and 'abominations' refer to the eating of sacrificial meat with the blood, which the laws of Moses did not allow. The 'unclean' Gentiles shall be made clean and fit for incorporation into the people of God, just as the non-Israelite 'Jebusites' (the original inhabitants of Jerusalem) had been incorporated into Israel in the time of David. (cf. 2 Samuel 5:6-10)

9:8 The word 'house' is used here to designate the inhabitedland.

B. 9:9-10 Your King Comes To You

9:9-10 'Ephraim' and 'Jerusalem' the northern and southern kingdoms divided since the tragic days of king Rehoboam shall be united again in the days of the Messiah, whose peaceful relgn will unite all nationsunder a worldwide dominion 'from sea to sea.'

The kingdom of God is not merely a reign OVER history. His kingdom 'comes';Jesus Christ as the Word became flesh as He entered time and space and history. His reignwill be a reign IN history, and this incarnate reign means blessing for all nations.

The King who comes to Zion is the opposite of the 'pride of Philistia' (verse6). He comes in humility, riding upon an ass. He looks to God for vindication and victoryand not to any human or secular power. His kingdom is 'not of this world' andHis only weapon is His Word which speaks peace to all mankind. This Servant King is to beGod's last Word in human history, and His dominion has no limits. In Him God will haveconquered His world and made it His own. His last word shall be 'it isfinished!' This prophesy is fulfilled in Jesus' entry into Jerusalem (Matthew 21:4-5)

C. 9:11-17 God's Reign Delivers from All Evil

The Word of God shakes the nations, for their ultimate salvation, and sets beforeIsrael the promise of a Prince of Peace. God has not forgotten the covenant ratified withatoning blood. He remembered the 'blood of the covenant' by which He said'I will be your God.' God Himself will fight for His people and give themvictory over their enemies. In His almighty hand His people shall become a warrior's bowand arrow and sword. He will set His people free and bless them with the fruitful plentyof the Promised land.

9:11 'Waterless pit' suggests the dry hopelessness of life in the exile.

9:12 'Stronghold' probably refers to the fortified home city of the captives, Jerusalem. The 'double' recompense isvictory over their enemies and a blessed and secure existence in their homeland.

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9:13 What particular Greek power is meant by 'Greece' can not be determined. Zechariah knew but as of today we can not tell. We can be certain that they were dealt with.

9:15 This is wild imagery to say the least! 'Drinking blood' and being filled with blood like a bowl which is used in sacrifice, or 'drenched' like the altar against which the blood of sacrificed animals was poured out wouldsuggest the fearfulness of the carnage and the decisiveness of the victory.

Israel was constantly tempted to forget that the God whosekingdom is over allis also the God of everything and He provides our everyday needs. They forgot the Creatorand turned to idols and diviners for help and advice in the critical matter of the springrain, which was so essential for the maturing of the crops. 'Teraphim' are idolsused as instruments of divination.

E. 10:3-11:3 The Kingdom as the Reign of the Good Shepherd

10:3 The shepherds and leaders are foreign overlords who exploit the flock, unlike the Lord, who cares for the flock.

10:4 The promised Messiah is compared to a cornerstone, which determines the structure of the whole house; to a tent peg, whose firmness ensures the stability of the tent; and to a battle bow which provides for the defense of the people. This Ruler shall 'come out of them,' that is, will be a member of their own people.

10:10 Egypt and Assyria are cited as examples of the foreign powers who have afflicted the people of God. As the Lord once delivered His people from their tyranny, so He will again. The returning exiles will be so numerous that even the boundaries of David's Great kingdoms (Gilead, Lebanon) will not be able to contain them.

10:12 The reading of the Hebrew translates the phrase 'walk in His name.' The re-established people will be an inwardly renewed people; they shall 'walk' by the light of the revelation (name) which the Lord grants them.

11:3 There is a grim irony in the fact that the foreign overlords are called 'shepherds' and 'lions' in the same breath. It is because they are not true tending shepherds but devouring lions that they lose their glory and their place.

F. 11:4-17 The Kingdom of God Suffers Violence

In this age the reign of God works against obstacles and opposition it strikes sparksagainst the pride of Philistia, the haughty wisdom of Tyre and Sidon, the oppressors ofGod's people, the power of Assyria, and the oppressive scepter of Egypt. It must consumein flame the towering cedars and oaks of the kingdoms of this world. Even in the midst ofGod's people, God's reign must struggle to overcome superstition and idolatry. But themost grievous opposition to the kingdom is that offered by the ingratitude and contempt ofthe flock to whom the king sends His own Good Shepherd.

(A) 11:4-11 The Good Shepherd is rejected by His own People

(B) 11:4-17 The Worthless Shepherd

IV. 12:1-14:21 INHERIT THE KINGDOM

Here we come to section number four, the last section of this prophecy. Chapters 12-14are in some ways parallel to chapters 9-11; the theme here, too, is the coming of thekingdom of God. But there is a new emphasis on the inner renewal and purification of God'speople. There is a broader and fuller portrayal of the inclusion of the Gentiles in theKingdom of the last days. The figure of the humble and lowly King and the Good Shepherdemerge with greater clarity in the Pierced One (12:10) and the Smitten Shepherd (13:7-9).These verses and the whole section all polntto One important person, our SaviorJesus Christ who in His words and works and His suffering and death gives us salvation andlife.

A. 12:1-9 The Victory of the People of God

The mission of the Good Shepherd has ended in failure and the people of God have beendelivered into the hands of the worthless shepherd. If the people of God are to have afuture and a history only a creative act of God can make it possible. It is the God whocreated the heavens, earth, and the human spirit who will give His people strength and thevictory. His initiative in the Word is stated at the beginning and His activity isstressed throughout every verse.

B. 12:10-13:6 The Inner Renewal of the People of God.

The Lord will not only give His people victory over their enemies; He will, by HisSpirit, create a clean heart within them.

(1) 12:10-14 The outpouring of the Spirit of Compassion and supplication.

Moved by the Holy Spirit which assures them of God's compassion and inspires theirsupplication, the people repent of the deadly wrong they have done to the Lord in theperson of whom they, in their rebellion against the Lord, have put to death.

(2) 13:1-6 The Fountain to cleanse the people of God from sin and uncleanness.

The effectual cleansing of God will produce a people pure in heart, a people upon whomidols have no hold, whom no false prophet can deceive.

13:1 The 'opening of the fountain' is a parallel to the outpouring of the Spirit in 12:10. For the use of cleansing by water as a picture for spiritual cleansing see Ezekiel 36:25 where it is also associated and combined with imparting of the Spirit. (Ezekiel 36:27)

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13:2 The result of God's cleansing: The idols will no longer have any significance (name) for the faithful and will exercise no influence over them (be remembered). And the prophets who are inspired not by the Spirit of God (Micah 3:8) but by the 'unclean spirit' who speaks lies in the name of the Lord' will be eradicated (verse 3).

C. 13:7-9 The Stricken Shepherd and the Scattered Sheep

Jesus applies these words concerning the stricken Shepherd and the scattered sheep toHimself and His disciples in Matthew 26:31. Jesus is God's Good Shepherd, God's gift givento His people detested by the people, valued at 30 shekels of silver (11:7-14) He is alsothe Pierced One for whom the people will one day mourn, when the Spirit works repentancein them. (12:10)

D. 14:1-21 The Lord will Become King over All the Earth

The last chapter sums up the message of chapters 9-13 by showing us the great Day ofthe Lord, when the Lord Himself comes to establish His kingdom, by delivering His holycity from the final massed attack of the nation (1-5), by transfiguring the whole earthunder His reign (6-11), by smiting with a fearful plague all the peoples who refuse Hisreign (12-15), by uniting the survivors of all nations in a common worship (16-19), and byabolishing the distinction between 'sacred' and 'profane' consecratingeverything to His own use andglory. (20-21)

(1) 14:1-5 The Lord will go forth and fight

The victory is marked out clearly as the Lord's and His alone. He intervenes when allis apparently lost. His sovereign control of history appears in the fact that it is He whogathers all the nations against Jerusalem; even the enemies of God do not escape from Hiscontrol.

(2) 14:6-11 The Transfigured World

The old order of successive seasons and alternate night and day will pass (verse 6).Living waters, symbols of divine life freely implanted, will flow from God's city as theyonce flowed out of Eden (verse 10). Every mountain and hill will be made low: only themountain and city of God shall be exalted (verse l0). The day when the ban of destructioncould still threaten its existence will be forever past (verse 11).

(3) 14:12-15 The Plague Upon The Enemies of Jerusalem

The judgments of God are as terrible as His blessings are splendid. Those who have shutthemselves out from His life shall suffer the plague of living death('rot...rot...rot' verse 12) Those who have refused His peace shall taste Histerror ('panic' verse 13) and shall suffer the agony of continued andunreasoning conflict (verse 13). Those who have made their wealth their god shall bestripped of their wealth (verse 14) and all that they have will be smited by the plague(verse 15).

(4) 14:16-19 The Pilgrimage of all Nations To Jerusalem to Keep the Feast of Booths

As God is King over all, so He will be worshipped by all; the survivors of all thenations will join with His people in keeping the Feast of Booths. This was the feast ofingathering at the year's end according to Exodus 34. It was a fitting symbol of God'sgreat ingathering of all nations at the end of days but especially when Israel rememberedthe Exodus. In remembering and keeping the Feast of Booths, the nations join Israel ingrateful homage to their Creator, Deliverer, and gracious King.

(5) 14:20-21 All Life Hallowed

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God shall be all in all: the distinction between 'sacred' and'profane' will be set aside because it is no longer needed; God will havebrought all things home to Himself and will make them all serve His glory.

The horse once stood for military might, often enough the might of men in contrast tothe power of God. Now the bells on the horses bridles bear the same inscription as thegolden plate on the turban of the high priest.

The earthenware pots in the temple will be on a par with the metal bowls, and all thekitchen pots of Jerusalem and Judah shall become sacred vessels; Sunday and everyday willhave met and merged. There will be no room for the commercialization of religion anymore!

Historic timetable of the events contained in thebooks of Haggai: Zechariah; Ezra; and Nehemiah. 540--430 B. C.

Sources

ConcordiaSelf Study Bible – New International Version Robert G. Hoerber Editor Concordia Publishing House St. Louis, MO. 1986 pp.1406-1407

ConcordiaSelf Study Commentary, Martin H. Franzmann ConcordiaPublishing House, St. Louis, MO. 1979pp.648-657