Chariots and a coronation (Zechariah chapter 6)

 OUT OF THE CHAOS: A study in the book of Zechariah

To watch this on YouTube, click 

here

 

Shalom and welcome to our class today. We are continuing in this prophetic book written by a young Jewish man living in Jerusalem about 500 BCE as he writes to his people, those living there in Judah and also to those living in Babylon. To each of those groups, he has some clear words and I trust that those words he spoke 2500 years ago will speak to you and to me as we will consider what God meant as he used that young man. And we will try to learn what God has to say to us as 21^st Century people. 

Our theme in this book is “out of the chaos” and there was plenty of chaos around young Zechariah in those days, and dare I say, around us in our days as well. How we find its opposite, whether you title it control or comfort or pleasure or ease… that’s the goal of my studies in this book with you.

20 days ago, Prince Charles of England became King Charles III and wore the proper clothing and donned the crown, as the 40^th monarch since the Battle of Hastings in 1066. Great pomp and circumstance, ballrooms and balls, horse-drawn carriages, photography enough for generations and media coverage that still has not ended. In today’s reading from Zechariah, we will see another coronation at the end of the final night vision, the 8th of 8, and wonder who is wearing the crown, and what its role is in the life of the Jewish people around 500 BCE or so.

Let’s jump right in. 

1.     Chariots (.1-8) 

Verse one: The 8^th vision has a weird cast of characters and settings. Four chariots are seen coming from between two mountains. The mountains are made of bronze. They are driven by four different colours of horses. And then in the interpretation the angel tells Zechariah that they are four spirits or four winds. Are you confused yet? Just wait. While in chapter 1 we looked at horses and their riders, here in chapter 6 we only see the horses and chariots. No riders. Earlier the purpose was reporting on global events and conditions; here we have to ask what the purpose is?

As I give this talk today, we in Sydney are celebrating two things. One is Shavuot, that is, the Jewish holiday of Pentecost, the anniversary of a harvest festival and the giving of Torah 3,500 years ago. That two-day holiday began at sundown last night. The other celebration is the opening of Vivid, the annual reminder here that any building can become a canvas of light and art. In the midst of these two annual moments, we are studying chapter 6 of Zechariah with his commensurate weird imagery and night visions. OK, given our calendar, this chapter makes sense. 

Jewish commentator Ibn Ezra (XII, Spain) said the symbolism is straightforward. The chariots are there to carry the decrees of heaven to the four corners of the earth. Remember, Zechariah has labelled God the Lord of all the earth, so Ibn Ezra may be onto something. The Targum indicates that the four chariots represent the four kingdoms which ruled what we call Israel after the destruction of Solomon’s temple. Those four were Babylon, Persia, Greece and Rome. Of course, that makes sense in light of the timing of the writings. “There is clear evidence that Aramaic translations of at least parts of the Bible were known in the days of the Second Temple: the Qumran caves have yielded small fragments of an Aramaic translation of Leviticus, and more substantial portions of an Aramaic version of Job.” (The Cambridge history of the Bible. https://www.cambridge.org/core/books/abs/new-cambridge-history-of-the-bible/aramaic-targums/66005BF403AA0C9DDCA300E81EFA83D3)

I should tell you that the word Targum simply means ‘translation’ and was the Aramaic translation by rabbis from the time of the Maccabees and even Yeshua. So, it’s no surprise that no further kingdoms beyond Rome are listed here. But we have had 2,000 more years of Jewish history and there would have been further ruling kingdoms, but the Targums don’t address those. 

But some of you will be fixated on the four chariots or winds or horses, and you might lose the bigger picture. Even as Daniel chapter 7 showcases similar four kingdoms (if you accept the Targum), the writing of these images is to help us have faith and comfort, not chaos. The number ‘four’ in the record of Scripture is not required to be a precise number but rather is a representation of ‘the lot’ or ‘the whole kit and kaboodle.’ In other words, ‘four winds’ means all the winds. Four chariots coming for judgment means all the dominant royalty that is ever going to assault the people. Four shouts universal representation. We saw that in chapter two with the craftsmen and the horns. (Chapter 1 in some versions)

I mention this with regularity because in the last 2,500 years more kingdoms have arisen and hoped to judge and ruin the Jewish people. It’s still happening to this day and will continue until Messiah returns. So don’t get caught up in what horn or what wind or which chariot is Nazi Germany or 15^th century Spain under Ferdinand and Isabella. Your spiritual gymnastics will not work and don’t need to work in that way. Four chariots. Simply that means all the kingdoms which will ever be used by the Lord to save the Jewish people and to overthrow our enemies. The enemies of the day. And they come between two bronze mountains. There are no mountains made of bronze anywhere on the planet. Most Christian commentators mention bronze as a symbol of judgment and that makes sense in the setting. Babylon is going down and we will see that in a moment. Ralph Smith says the two represent the dwelling place of God. Certainly, that would include his judgment seat. The rabbis indicate this is Mt Zion, and of course, the Temple in its being rebuilt, is ever in view.

For more information about chariots, see The Dictionary of Biblical Imagery, one of my favourite reference books, published by InterVarsity Press in 1998 out of the US. Page 138-139 unpacks all the references including Ezekiel and Jehu’s furious ride, even Elijah’s flight to heaven (2 King 2.11-12) and the three uses of chariots in the NT. (Acts 8.28-38, Rev. 9.9, 18.13) The summary is that chariots are used in three categories: as royal vehicles, as battle vehicles and the Grand One as the Divine Chariot, which sounds to me like a combination of the first two uses. (Divine: Psalm 104.3, Ezekiel 1.5-15)

Back to our text. The four horses are colourful. Black, red, white and dappled. By the way, dappled is not a colour. Some versions use ‘strong’ and others ‘grey.’

Dappled simply means the horse is predisposed to a certain kind of marking, which can come and go based on nutrition, coat care, the seasons, if you clip them, etc. They're rounded spots of a lighter colour than the rest of the coat. Usually, they're a sign your horse is in great health.

We who have the NT have an advantage for the colour index: red stands for war, black for famine and white for death. (See Revelation 6.1-8) Dappled would then stand for plagues. Looking at judgments over time, like in Jeremiah’s days, there were four penalties: wars (which led to captivity), famine, plagues and death. (e.g., Jeremiah 18.21, 21.7, 24.10, 27.13)

But whatever each of these horse/ winds represent, it’s bad news for the recipients and, by extension, good news for the beneficiaries. Who would those be? Let’s see. 

Verse 5, the winds are headed north and south. North is Babylon; South is Egypt. Both are enemies of the Jewish people, and both have mistreated the Jews. The winds are the judgments against the enemies of the Jews. Babylon will go down in defeat as will Egypt.

Verse 7, out go the surveillance teams of horses and chariots, and obviously God’s army of angelic hosts. They went to patrol and in verse 8 reported back that the victory was complete, the Babylonians were defeated, and God’s wrath was appeased. The Hebrew is from Nuach, meaning ‘settle down on’ or ‘satisfy.’ Most understand that this is both the judgment on the Babylonians and the resultant news about the rebuilding of the Temple.

Ibn Ezra said that all the Jews in the North were then safe.

2. Coronation (.9-15)

After the first part of our study today, about Chariots, we now turn to a Coronation. It includes a confrontation, then the coronation and finally a commemoration. First the confrontation. 

Three visitors from Babylon rock up to Jerusalem. They were to stay at the home of Josiah, whose nickname was Chen (meaning ‘grace.’) and they were bearing financial aid from the Jews of the North to support the rebuild of the Temple. Only Verse 10 says that Zechariah is responsible to take the goods and to fashion a crown or two. That’s a dilemma, isn’t it? Can designated funds be reassigned by someone else? And Verse 11 says that the crown is to sit on the top of a priest, the high priest, Joshua. But nowhere in the Torah are we told about such action. Nowhere else in Jewish history had this been done. The three in the delegation probably wondered what the end game was for Zechariah in redeploying the financial package. How dare he! What’s he trying to do?

Radak said he wanted to make two crowns, not one. Others comment that this one crown was so glorious it appeared with diadems and could have appeared as two. I like that there is confusion. You see, the Hebrew word in verse 11 for crown is plural! עֲטָר֑וֹת     

But the verb is singular. Hold on, I’ll explain why I like this. Verse 11, says ‘set it (singular) on the head of Joshua.’ Some of you will remember a term, a phrase we have used in Jewish prophecy specifically, and Christopher Wright has employed it over and over again in his studies of the Tanach. It’s about horizons.  I’ll include the article from 2019 about this, that really helped me package it, but basically, it’s Horizon 1: The OT era, Horizon 2: The fulfillment in the person of Yeshua and Horizon 3: the eschaton, the way distant future. (https://www.christianitytoday.com/ct/2019/march-web-only/three-horizons-of-old-testament-prophecy-christopher-wright.html)

So, when I read about the two crowns and one head, I know there is anticipation of another to wear the crown and it’s not Charles III. Who is it?

Look at verse 12. The coronation is happening and it’s on the Branch, for he will branch out. Many Jewish versions leave it “Flourish” for he will flourish. But the word Tsemach (see Zechariah 3.8) is a person. And a to-be-crowned person for sure. No wonder the Targum says this tsemach is Messiah and he will complete the rebuilding of the Temple. 

You see, the rabbis get so close on this one. They say there are two crowns. One for Zerubbabel and one for Joshua. So close. I get how they get it. We’ve seen them in Zechariah previously as representatives of government and religion working together. In verse 13 here we see peace ‘between the two offices’ or literally between the two of them. And maybe they are right in the first horizon. But I’m looking beyond horizon 1 and the immediate fulfillment. I’m seeing horizon 2 and someone who is named Branch (Jeremiah 23.1-5) who be “Jehovah our Righteousness.” He will be the replacement for the wicked shepherds, and he will guide, even save the Jewish people. It’s not two crowns for two people; but it’s a royal diadem, a glorious crown of majesty, atop the head of the KING and PRIEST, Yeshua. He who fulfills two offices. The king who judges and the priest who intercedes. 

And he will rebuild the Temple. John says, “Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “It took forty-six years to build this temple, and will You raise it up in three days?” (John 2.19-20)

Jesus would rebuild the godly line, the godly life, his relationship with us, on the 3^rd day, when he rose from the dead. Everything would be satisfied in Horizon 2 when Yeshua rose from the dead. And in the Revelation, we see Horizon 3, when they crown him with many crowns and we are gathered to him, once and forever, and the New Jerusalem comes down to be established on earth and we rule with him in purity and godliness. 

Remember I said there was a confrontation, a coronation and a commemoration? The third is in verses 14-15. Weirsbe says, “Zechariah took the crown off Joshua’s head and gave him his priestly mitre (3.5) Why? Because the symbolic act was over, and the crown did not belong to Joshua. It belonged to the coming Messiah. Zechariah placed the crown somewhere in the Temple as a memorial (verse 14) (Zikaron) of the Lord’s promise of a KING-PRIEST who would bring peace and holiness to his people.” (Page 135)

Verse 15, friends, we will know the Lord and know that Zechariah is the voice of God, when we completely obey or listen to the voice of the Lord. That’s the key. If you don’t yet believe in Yeshua, the King-Priest who was to come, the Branch, the Messiah, then hear his voice calling to you, and say ‘yes’ and be born again. If you are already his, already a follower of Yeshua, please keep listening to him, do as he bid, and crown him with many crowns, even today, amen?

Chaos is subjugated. Life is available.

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Remember, you who are watching today, if you are not yet a follower of Yeshua, and see his love for you, his kindness extended, his offer of forgiveness available, right where you are, submit to him, to his lordship, to his care, and your life will take on new meaning, new substance, and you will have mates on this call, and in your neighbourhood and wherever you travel… the Kingdom is advancing under the King. Chaos is subjugated, life is available.

Would you like that? Pray with me just now. (Prayer Sample)

Shabbat shalom!

 

Resource on video

To see a fun video overview of the book of Zechariah see this from Bible Project:

https://bibleproject.com/explore/video/zechariah/

 

Bibliography:

Ryken, Leland (and others), Dictionary of Biblical Imagery, InterVarsity Press, Downers Grove, 1998.

Smith, Ralph, Micah to Malachi: Word Biblical Commentary (Volume 32), Thomas Nelson Publishers, Nashville, 1984.

Stead, Michael, Zechariah: The Lord Returns, Aquila Press, Sydney, 2015.

Webb, Barry, The Message of Zechariah: Your Kingdom Come, Intervarsity Press, Nottingham, 2003.

Wiersbe, Warren, Be Heroic: Demonstrating Bravery by your Walk, David C. Cook Press, Colorado Springs, 1997.

 

ACTUAL TEXT

 

Zech. 6:1   Now I lifted up my eyes again and looked, and behold, four chariots were coming forth from between the two mountains; and the mountains were bronze mountains. ² With the first chariot were red horses, with the second chariot black horses, ³ with the third chariot white horses, and with the fourth chariot strong dappled horses. ⁴ Then I spoke and said to the angel who was speaking with me, “What are these, my lord?” ⁵ The angel replied to me, “These are the four spirits of heaven, going forth after standing before the Lord of all the earth, ⁶ with one of which the black horses are going forth to the north country; and the white ones go forth after them, while the dappled ones go forth to the south country. ⁷ “When the strong ones went out, they were eager to go to patrol the earth.” And He said, “Go, patrol the earth.” So, they patrolled the earth. ⁸ Then He cried out to me and spoke to me saying, “See, those who are going to the land of the north have appeased My wrath in the land of the north.”

 

Zech. 6:9   The word of the LORD also came to me, saying, ¹⁰ “Take an offering from the exiles, from Heldai, Tobijah and Jedaiah; and you go the same day and enter the house of Josiah the son of Zephaniah, where they have arrived from Babylon. ¹¹ “Take silver and gold, make an ornate crown and set it on the head of Joshua the son of Jehozadak, the high priest. ¹² “Then say to him, ‘Thus says the LORD of hosts, “Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the LORD. ¹³ “Yes, it is He who will build the temple of the LORD, and He who will bear the honour and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices.”’ ¹⁴ “Now the crown will become a reminder in the temple of the LORD to Helem, Tobijah, Jedaiah and Hen the son of Zephaniah. ¹⁵ “Those who are far off will come and build the temple of the LORD.” Then you will know that the LORD of hosts has sent me to you. And it will take place if you completely obey the LORD your God.

 

Also, today’s other text:

Rev. 6:1   Then I saw when the Lamb broke one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, “Come.” ² I looked, and behold, a white horse, and he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer. 3   When He broke the second seal, I heard the second living creature saying, “Come.” ⁴ And another, a red horse, went out; and to him who sat on it, it was granted to take peace from the earth, and that men would slay one another; and a great sword was given to him. 5   When He broke the third seal, I heard the third living creature saying, “Come.” I looked, and behold, a black horse; and he who sat on it had a pair of scales in his hand. ⁶ And I heard something like a voice in the centre of the four living creatures saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not damage the oil and the wine.”7   When the Lamb broke the fourth seal, I heard the voice of the fourth living creature saying, “Come.” ⁸ I looked, and behold, an ashen horse; and he who sat on it had the name Death; and Hades was following with him. Authority was given to them over a fourth of the earth, to kill with sword and with famine and with pestilence and by the wild beasts of the earth.

Flying scrolls and a bushel of wickedness (Zechariah chapter 5)

OUT OF THE CHAOS: A study in the book of Zechariah

To watch on YouTube, click this link.

Shalom and welcome to our class today. We are continuing in this prophetic book written by a young Jewish man living in Jerusalem about 500 BCE as he writes to his people, those living there in Judah and also to those living in Babylon. To each of those groups, he has some clear words and I trust that those words he spoke 2500 years ago will speak to you and to me as we will consider what God meant as he used that young man. And we will try to learn what God has to say to us as 21st Century people. 

If you don’t mind, please read the chapter before you come to the class live, and if you are watching YouTube, pause your playback, read chapter 5 and then rejoin us. Thanks. 

Once again we are met in today’s chapter by two night visions of our prophet Zechariah. Visions 6 and 7 out of 8 as explanations about God’s plan for the Jewish people back in Babylon and here in his new home country of Judah (part of modern Israel). The last couple of visions had to do with individuals, namely Joshua the high priest and Zerubbabel, the governor. Religion and Governance. All the while, the Temple is being rebuilt there in Jerusalem and most of the Jewish people remain in Babylon. God has many things to say to our people and uses different prophets to help us understand. Zechariah is given dreams or visions to interpret or to talk about and thus make such understanding clear.

Chapter 5 relates two such visions. The first (verses 1 through 4) is about a flying scroll. Think a megillah, that’s the Hebrew word. Like the scroll of Esther or Lamentations. Or one like the apostle Paul would have carried with him. Or the one of Isaiah that Yeshua took in Capernaum and from which he read to highlight his own person being the Anointed One of the Almighty. (Luke 4.16-21) Only here in Zechariah, the scroll is massive. It’s 5 metres by 10 metres in size. According to Rashi, those are the same dimensions as the doorway to the sanctuary. We know these are the dimensions of the portico of Solomon’s Temple (1 King 6.3). It’s unmissable! And beyond that, it’s flying. That makes it doubly noticeable. Now remember, this is a vision, so you have to wonder how Zechariah knew the dimensions. Did little hash marks of 1 metre segment the megillah? I don’t know, but somehow, he knew. I’m reminded of Paul seeing a vision of a man from Macedonia inviting him and his cohort to visit when Paul was in Turkey. How did Paul know the man was Macedonian? Was it his uniform? His accent? His t-shirt? We just don’t know. But Paul knew. So it is here—Zechariah knew the dimensions. 

I like this vision #6 because the angel who speaks with him doesn’t indict him for ignorance. In fact, the angel quickly explains the meaning of this vision. Oh, if you wonder who this angel is, you have to revisit chapter 4. Just an angel. And one with the Word of God in his mouth. Also that angel continues to speak in chapter 5 verse 5. Same one. 

Some commentators think these 8 visions all happened in the same night. That well could be. Do you remember the title that angel gave God? In 4.14, he is called Adon Kol-ha’aretz. Lord over all the earth. We mentioned and will come back to that title today and again down the road, as being a title of God not only the Lord of Israel, or the Lord of Hosts of angels, but God who wants all people, Jews and non-Jews, to know him and be his. There are some preventions to that relationship and in our chapter today we see a few of them. 

The angel in chapter 5, verse 3 says the megillah is the curse that covers the earth. It is in fact ‘going forth’ (yatza). That word is used in both visions today about three things, and is evidence of what’s on display. What’s the main thing. It’s not incidental to a bigger picture but rather IS the bigger picture. And where is the megillah going? Over the face of the whole earth. The realm of the Lord of all the earth. If he is Lord, then he will rule. He will have and sustain justice. Today we need this, maybe more than ever. 

The curse is not the usual word for curse. It is ALAH which more has to do with a courtroom declaration. An oath, perhaps even a legal document that basically says, ‘You are out of bounds.’ I hear the phrase “Time’s up for you.” And this curse flies over the Babylonians. 

And for what is this curse flying and applied? Two and perhaps more, of the Ten Commandments are listed. Swearing and stealing. Each of these sins is listed on one side of the megillah. Stealing is obviously the breaking of Command 8. This is the central commandment of the 2nd of the two tablets. The sh’nei luchot. Swearing could be falsely testifying which could lead someone to be judged guilty of a capital offense and killed by the two witnesses. Swearing could be taking God’s name in vanity, again a breaking of the central commandment of the 1st tablet. The sins or crimes are significant, no matter on which tablet they are listed and no matter how unaware the Babylonians might self-defend. Stealing and swearing are against human governments and against an internal clock of morality. 

And just to ensure that nobody says “I didn’t know”, the megillah is flying. It’s available to all people to see and to learn. Remember Paul said this in Romans chapter 1:

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.” (.18-20)

The scroll is written on both sides. Remember Exodus 32.15. The tablets were written on each side, cut right through the stone. The rabbis teach that the writing was the same on each side, which my mind cannot quite understand. 

The result of the megillah flying is that judgment will come on everyone who breaks these commands. The Hebrew is nika.  נִקָּ֔ה This is a similar courtroom word. And it’s almost ironic as it means ‘to be unpunished.’ I agree with Michael Stead who says this curse is being applied because the courts have left sinners unpunished, thus allowing injustice in their realm. 

Then listen to the words of verse 4. I will make it go forth and it will enter the house of the thief and the house… This seriously sounds like Egypt and the Exodus, doesn’t it? Judgment was delayed, in Egypt’s case for hundreds of years, but God had enough. So it is with Babylon. The ‘up to here’ announcement makes clear that God is a moral and ethical God who wants all people to comply with his standards of conduct. 

Warren Wiersbe comments on this section. “Lawlessness abounds today and the only commandment many people worry about is, “thou shalt not get caught!” Ethics is something studied in the classroom but not seriously practised in the marketplace and the Ten Commandments are only dusty artifacts in the museum of morality. No wonder Hosea wrote, “They make many promises, take false oaths and make agreements, therefore lawsuits spring up like poisonous weeds in a plowed field’ (10.4 NIV) People break God’s law and then try to use man’s law to protect themselves, and often they win.“ (Be Heroic, page 129)

Barry Webb says in his commentary that the end result of this flying scroll is the eradication of that people who swear and who steal. 

Oh, one last comment on this scroll. It enters the houses of sinners and consumes the house with its stone and timber. I don’t think that’s a reference to construction elements. I think it’s about the idols of the people. Made of wood and stone. God, the jealous God, is ever desirous of his people and all people to know him personally. Even you on this Zoom call and those of you watching on YouTube. God wants to know you personally and for you to know him in a real way. 

Vision #7 (of 8) is about an ephah and a woman named Wickedness. Now don’t get too fussed about the gender of Wickedness. In fact, most of the characteristics by which we define people: wisdom, folly, beauty, honour, etc are all female nouns. Thus, using a female word for wickedness is not indicative of any gender specificity. 

Verse 5 the angel again asks Zechariah to lift up his eyes. And to see. And this time Zechariah asks the angel to explain what he’s seeing. And this time the angel is gentler and not degrading him. The angel says that the item that is ‘going forth’ (again Yatzah) is an ephah. Now that’s a measuring item, think of a large vessel like a bushel basket. But not big enough for a full-grown woman. And there is a lead cover over the basket/ephah with a woman inside. The woman is cast into the ephah and flown by two women with wings to Shinar (the ancient name for Babylonia) and the woman is set on a pedestal there. That’s the vision. What does it all mean?

It's clearly symbolic on many levels. The basket is a measuring item as was the flying scroll measured earlier. And we use the term ‘meted’ or ‘measured’ out to verbalize our interest in making things right. For instance, we might say, “The judge measures out justice.” Or “The courts meted a verdict of guilty.” Here the ephah, which measures about 5 litres, is symbolic of that justice. Especially since the thieves and those who swear falsely were previously symbols of injustice. 

Verse 7, the lead cover. Using lead rather than gold or silver, again a picture of falsehood. Especially with regards to weights and measures. Have you overheard people or even been tempted yourself at the self-checkout at Woolies or Coles? When people weigh their own produce, and choose a substitute vegetable for an expensive one, they weigh the same, but the actual item they take is not the one for which they are paying. That’s in view here. Lead is much cheaper than gold. In fact, this entire vision sounds to me to represent commercialism, that is, out of order consumerism and false measures. What causes that to take place?

The apostle James, half-brother of Messiah, said, “What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? 2 You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. 3 You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures. 4 You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.” (4.1-4)

The word to describe those ‘lust but do not have’ people is ‘wickedness.’ Or as James said, “the enemy of God.”

Back to the ephah. Remember a true balance in weights and measures is crucial in a just society. Otherwise there is stealing going on. This from Torah:‘You shall do no wrong in judgment, in measurement of weight, or capacity. 36 ‘You shall have just balances, just weights, a just ephah, and a just hin; I am the LORD your God, who brought you out from the land of Egypt. 37 ‘You shall thus observe all My statutes and all My ordinances and do them; I am the LORD.’” (Lev. 19.35-37) (See also Dt. 25.14-15, Amos 8.5, Micah 6.10, Prov. 20.10)

Stead also makes a play on words noticed. The word for lead cover is kikar oferet            כִּכַּ֥ר עֹפֶ֖רֶת which likely is a variation of the הַכַּפֹּ֜רֶת

In other words in the same way the holy ark in the Tabernacle had a caporet, (Lev. 16.2.) a cover, so the wickedness ephah had a cover. Stead uses the term anti-Ark as he showcases the problem of idolatry which characterized the Shinar republic. 

The stone of lead was cast (shalach) onto the ephah. It felt violent each time I read this. God’s wrath is not gentle; it’s powerful. He’s the Lord of angelic hosts. And the lead weight is cast onto the mouth of the ephah. The mouth. A ‘shut my mouth’ moment. There is no more self-defence in the courtroom of heaven. 

Verse 9 two women with wind in their wings, wings like a stork, the women lifted the basket into the sky. Mind you storks which are good at carrying large items are still not kosher for Jewish people.  These task-oriented storks are not carrying a baby to the mommy, but rather taking the woman of wickedness to the place of sin, Babylon, and there the ephah and certainly the woman of note will be set on a pedestal. 

What is her crime or sin? The lead cover is a hint, the ephah is a hint, and I believe it’s the sin of covetousness which leads to false weights and measures. You might remember the 7 deadly sins--they are pride, greed, wrath, envy, lust, gluttony and sloth. Greed is the basis of this covetousness. And that’s at the heart of the wrong measures. The thievery. The false swearing. 

Visions 6 and 7 again form a dual witness, an accusation against the nations of the world (kol ha’aretz) when two witnesses are called to the courtroom. Those two witnesses: the scroll and the ephah, highlight the sins of the nations. In vision 6, eradication is in view. In vision 7, removal is in view. Whether you are Jewish or not Jewish, similar judgment awaits those who refuse to listen to what God is saying through his prophets. God will measure according to his standards and if we are found wanting, judgment will be measured out to us. 

Now without understanding God’s justice system, we might think ourselves ok. Paul wrote the believers in Corinth, saying, “We are not bold to class or compare ourselves with some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding.” (2 Cor. 10.12)

Yes, you can always find some who are less holy than you. You can always find people who practice the 7 deadly sins more boldly and in comparison to them, you are probably doing very well. 

But Paul says those who do that are ‘without understanding.’ 

Then there are others on this call who try hard to measure up to God’s standards of love and kindness, or justice and righteousness. Goodonya for that. But even you will fall short. So where is there hope? 

Paul wrote this, “God made him who knew no sin to become sin on our behalf, that we might become the righteousness of God in him.” (2 Cor. 5.20) There it is! The justice of God is satisfied in relationship with Yeshua. If we trust Yeshua for our life, to repair us, to override the sins we committed and sad to say, will yet commit again, then righteousness, that is, right standing with God, will be ours.  Hallelujah!

What are our options? The pedestal of exposure, with wickedness as our being, for all to see OR the forgiveness and the relationship with God that he wants for all people. He wants to be Lord of all the earth, even your earth. Will you say ‘yes’ to him today?

-----------------------------------

Remember, you who are watching today, if you are not yet a follower of Yeshua, and see his love for you, his kindness extended, his offer of forgiveness available, right where you are, submit to him, to his lordship, to his care, and your life will take on new meaning, new substance, and you will have mates on this call, and in your neighbourhood and wherever you travel… the Kingdom is advancing under the King. Chaos is subjugated, life is available.

Would you like that? Pray with me just now. (prayer Sample)

Shabbat shalom!

Resource on video

To see a fun video overview of the book of Zechariah see this from Bible Project:

https://bibleproject.com/explore/video/zechariah/

Bibliography:

Smith, Ralph, Micah to Malachi: Word Biblical Commentary (Volume 32), Thomas Nelson Publishers, Nashville, 1984.

Stead, Michael, Zechariah: The Lord Returns, Aquila Press, Sydney, 2015.

Webb, Barry, The Message of Zechariah: Your Kingdom Come, Intervarsity Press, Nottingham, 2003.

Wiersbe, Warren, Be Heroic: Demonstrating Bravery by your Walk, David C. Cook Press, Colorado Springs, 1997.

ACTUAL TEXT

Zech. 5:1   Then I lifted up my eyes again and looked, and behold, there was a flying scroll. 2 And he said to me, “What do you see?” And I answered, “I see a flying scroll; its length is twenty cubits and its width ten cubits.” 3 Then he said to me, “This is the curse that is going forth over the face of the whole land; surely everyone who steals will be purged away according to the writing on one side, and everyone who swears will be purged away according to the writing on the other side. 4 “I will make it go forth,” declares the LORD of hosts, “and it will enter the house of the thief and the house of the one who swears falsely by My name; and it will spend the night within that house and consume it with its timber and stones.”

Zech. 5:5   Then the angel who was speaking with me went out and said to me, “Lift up now your eyes and see what this is going forth.” 6 I said, “What is it?” And he said, “This is the ephah going forth.” Again he said, “This is their appearance in all the land 7 (and behold, a lead cover was lifted up); and this is a woman sitting inside the ephah.” 8 Then he said, “This is Wickedness!” And he threw her down into the middle of the ephah and cast the lead weight on its opening. 9 Then I lifted up my eyes and looked, and there two women were coming out with the wind in their wings; and they had wings like the wings of a stork, and they lifted up the ephah between the earth and the heavens. 10 I said to the angel who was speaking with me, “Where are they taking the ephah?” 11 Then he said to me, “To build a temple for her in the land of Shinar; and when it is prepared, she will be set there on her own pedestal.”

 

Isaac Brickner: Can Ancient Jewish Wisdom Cure Modern Anxiety?

by Isaac Brickner | March 03 2023

It is often thought that the key to mental wellness is the ability to look inward: to be present with ourselves in the moment, becoming aware of what rises to the surface. Mindfulness and meditation can be helpful practices when they create the environment to enable this type of reflection. But what happens when all we find within is anxiety that cannot be released?

Our hyper-paced society is just starting to discover the negative impact that addictive digital technology has on our flourishing. It seems that issues like loneliness and anxiety are perpetuated in each generation no matter how many technological advances we make.

What if the answer can be found by looking into the past rather than within ourselves? In many areas of life, when it comes to our well-being, perhaps in order to go forward, we must look back.

Reconsidering History

Many of the existential struggles we face have also been experienced by societies in ages past. The recorded teachings of the greatest minds in history have been guiding lights for humanity down through the centuries. And yet, although we have far easier access to the wisdom of the ages than any generation before us, our modern culture has tended to make us both ignorant and suspicious of old ways.

One of the pervasive features of our Western culture in the last few hundred years is a mindset that tends to read history very negatively and view the teachings of more traditional cultures as oppressive or primitive. Isn’t history/herstory/theirstory a tale of shedding the chains of patriarchy in favor of a more advanced, tolerant society?

It was not our generation who invented the concepts of tolerance and inclusivity.

We should absolutely celebrate the fact that we now live in a world that denounces human sacrifice, slavery, and other clear examples of the injustice and ignorance of our ancestors. But let’s not give ourselves too much credit. It was not our generation who invented the concepts of tolerance and inclusivity. The best of our modern ideals and values were first formulated in antiquity, and every generation since has wrestled with living up to these ideals, each succeeding in some ways and failing terribly in others.

If we look into the past with a filter that only shows us the errors of our ancestors, we lose out on a holistic view of not only their shortcomings but also their virtues—many of which are virtues that we seem to have forgotten.

Are We Really Free?

Whereas ancient societies primarily valued things like family and tradition, our society has found meaning in individual freedom and the ability to express ourselves without boundaries. But one unfortunate side effect of our individualism has been a crisis that sneaks in the back door of freedom: choice anxiety.

People today are presented with far more choices to make than in any past human generation. Every day comes to us as a series of hundreds of choices: what to wear, what to buy, what to watch, or what to eat on a Tuesday evening. All the while, commercial advertisers constantly try to elevate our simple choices of preference into deeper questions of personhood. When’s the last time you saw a soda commercial tell you what it tastes like? They never do. What’s for sale is not a drink, but an identity.

And on a deeper level, the identity-defining human questions that in former ages would have been guided (if not determined) by our communities, are now the burden of each of us to decide for ourselves. Where should I live? What career do I pursue? Who do I marry? What do I believe about God? The list goes on and seems to be growing.

The result is an overwhelming number of choices about who to become, and an infinite number of ways to get there.

As author Mark Sayers puts it,

We are drowning in freedoms but thirsting for meaning. The output of such a lopsided system is isolation and an increasing mental health crisis of escalating levels of depression and anxiety. The expansion of choice anxiety and information overload has created an endless sense of confusion and lostness, leading many to recoil from making any forward steps, in fear of making the wrong decision. For many, especially in emerging generations, a sense of paralysis has become the norm.

So, what is the solution according to Sayers?

We have forgotten the wisdom that to find happiness and fulfillment, we sometimes need to reduce our freedom to gain meaning and relationships.

What Is Wisdom?

The ancient Hebrew word for ”wisdom,” hokhma, refers to the capacity to align the pathways of your life with the natural flow and order of the universe. This value is something that our ancestors sought, honored, and prized. It’s an ancient idea, but it’s never been more relevant than in the present.

Rather than just being a synonym for good advice, wisdom has been long understood as a way to live a balanced life that is integrated and harmonious. It means there’s a way to live that corresponds to the way the world actually works, regardless of how we might feel about it, or think it should work.

Ordered limitations create the context out of which a deeper freedom can bloom.

We may believe that what we need is greater freedom from order. But wisdom shows that we actually need order for freedom. The right kind of ordered limitations, order that matches design, create the context out of which a deeper freedom can bloom. Think of a little child singing. They follow no particular rhythm and have no defined sense of pitch, and it’s cute, but not great for listening. It’s only when the child grows up and learns to keep rhythm and obey the rules of scale, key, and harmony that they are actually set free to make beautiful music. Wisdom means embracing the boundaries of the natural order of the world instead of chafing against the design of the cosmos, which leads to less choices, but more freedom.

Wisdom is an ancient idea, but it is supported by modern research. Studies find that people who are presented with a few good choices are likely to choose one and remain happy with their choice long term. But people who are presented with a much wider array of options experience two negative side effects. First, they become less likely to choose, often resulting in paralysis. Second, when they do choose, they are much less likely to be content with their choice. Ironically, the more freedom we inject into our lives, the less free we feel.

We understand this in less academic or philosophical terms when it comes to things like ordering from a menu. There’s something beautifully simplistic about going to In-N-Out Burger. The attractiveness of the menu of this beloved California burger joint is that it only has a few items to choose from, and the fact that the options are good. (Compare this to a place like Burger King, whose slogan for many years was “Have it your way.”)

Who knew there was so much wisdom to be gained from burgers? How do we apply the simple genius of this wisdom to our own lives? It turns out, the universe itself teaches us we have fewer real choices than we think, and in aligning ourselves with this truth, we can find freedom.

The Paradox of Self-Discovery

In nature, true and healthy growth can only occur when it happens according to predetermined patterns that have remained consistent through the ages. One of these patterns is metamorphosis, possibly the most profound example of change we can observe in the natural world. When a caterpillar emerges from a chrysalis, it will inevitably transform, but it will not be anything other than a butterfly, in spite of what it may discover about itself during the process. Its transformation does not come through looking within, but through accepting what is true. The need for self-knowledge is an essential part of the growth process, but it does not change the outcome.

We find our freedom by discovering how to align our lives with this world’s design.

The desire for metamorphosis is innate to the human experience. We all want to grow and leave behind that which hinders us from being the best versions of ourselves. Wisdom teaches us this paradox: that we find our freedom not by breaking free from limitations, but by wrestling with them and discovering how to align our lives with the patterns that are woven into the fabric of this world’s design.

Our true selves are not something we self-design. Only when we can let go of the idea that we can create our truest selves can we be transformed into who we are meant to be.

Perhaps the anxiety so many of us feel is the weight that comes from believing that the freedom to determine our true self belongs to us. That is a burden we were never meant to bear. It is a burden we need to unload to receive our identity rather than achieve it.

Exploring the Ancient Paths Together

Thousands of years ago, the Hebrew prophet Jeremiah wrote, “Ask for the ancient paths, where the good way is; and walk in it, and find rest for your souls” (Jeremiah 6:16). Far from being irrelevant and outdated, the Hebrew Scriptures contain many ancient spiritual tools that can be applied to our modern struggles today.

 

© 2022 Jews for Jesus

 

Who is Zerubbabel? Lampstands and Olive trees. (Zechariah 4)

 OUT OF THE CHAOS: A study in the book of Zechariah

Chapter 4: Lampstands and Olive trees. Who is Zerubbabel?

The video of this talk is on YouTube here:

https://youtu.be/-HBMVBo7qlo

Shalom and welcome to our class today. We are continuing in this prophetic book written by a young Jewish man living in Jerusalem about 500 BCE as he writes to his people, those living there in Judah and also to those living in Babylon. To each of those groups, he has some clear words and I trust that those words he spoke 2500 years ago will speak to you and to me as we will consider what God meant as he used that young man. And we will try to learn what God has to say to us as 21st Century people. 

As per usual, my method will take us through a chapter each Friday morning, and then we will have plenty of time for discussion and questions in the final half-hour. If you are watching this teaching on YouTube after our class, please feel free to write me (bob@jewsforjesus.org.au) and I will try to answer queries if I’m able. 

If you don’t already receive the email invitations to join this class live, please enter your email address just now, type it into the chat box or write our office (admin@jewsforjesus.org.au) and ask to be invited. Thanks. 

Also if you don’t mind, please read the chapter before you come to the class live, and if you are watching YouTube, pause your playback, read chapter 4 and then rejoin us. Thanks. Welcome back.

Let’s jump in. 

Again the new chapter has an unusual vision, Vision #5 in this series of 8 visions, all at the beginning of the prophecy of Zechariah. Last week we turned from the work of the rebuild of the Temple to a person and to sin and cleansing. Today we return to the theme of the Temple, but have two unusual changes to the setting. The vision may happen at night, but an angel actually awakens Zechariah as if from a deep sleep and secondly, again we zoom in on a person, the governor Zerubbabel. We learn about his person from 1 Chronicles and the book of Haggai. He was the grandson of king Jehoiachin, and son of Pedaiah; and for a while, the leader of the first returning exiles. So, along with the task of Temple reconstruction, we note the ministry and the character of Governor Zerubbabel. 

Since Zerubbabel was the grandson of King Jehoiachin of Judah (1 Chronicles 3:17) he was in the line of King David. That will be significant later as we consider messianic hope. Zerubbabel was born in Babylon during the exile (between 587 and 539 BC), and made his way over to Judah after King Cyrus II allowed the Judean captives to return to their homeland to rebuild the temple (Ezra 1:1–4; 6:3–5, 8–10). The prophet Haggai identifies Zerubbabel as the governor of Judah after the exile (Haggai 1:1; 2:2, 21). 

A little more about this man, a reflection of the times, and history of the building. His name, Zerubbabel is a Babylonian name meaning “offspring of Babylon.” That helps me remember the prophecy of Jeremiah who encouraged Judeans to make a new life in Babylon and thus Pedaiah (or Shealtiel, whichever was his biological father) gave him a Babylonian name. Think about the changes in Jewish culture from Eastern European shtetl life for hundreds of years with men’s names being Menachem or Irving, Louie or Harold to the 20th century when men were given names like Robert, William or Charles. Trying to fit in, to acculturate, and to be less noticeable. And in the world of Babylon in those days, it was a way of being ‘normal’ as well. 

Then after Zerubbabel and the other exiles left Babylon, about a year later, they got settled, and those Jewish people began to rebuild, but it wasn’t long before opposition arose from local adversaries, and you have to wonder why the Judeans chose to build alone, and the work was brought to a standstill by order of King Artaxerxes (Ezra 4:1–24). Only the foundation of the temple had been finished. The locals had sent that letter of defamation and Artaxerxes believed that the Jews would not pay taxes to the king and would stay apart from the locals.

The foundation was lesser, that is, it showed that this new temple was going to be much smaller than the First Temple built by Solomon.  This brought significant disappointment to some of the older people who remembered the former temple: “Many of the older priests and Levites and family heads, who had seen the former temple, wept aloud when they saw the foundation of this temple being laid” (Ezra 3:12).  Rashi said “although the foundation was a disappointing experience for those who remembered the magnificence of the First Temple, eventually the building would be 7 times more imposing that it is now”

The prophet Haggai addressed their disappointment: “‘Who of you is left who saw this house in its former glory? How does it look to you now? Does it not seem to you like nothing? But now be strong, Zerubbabel,’ declares the Lord. . . . ‘Be strong, all you people of the land,’ declares the Lord, ‘and work. For I am with you,’ declares the Lord of Hosts” (Haggai 2:3–4). Zechariah, too in today’s passage, told the people not to despise “the day of small things” (Zechariah 4:10), because God had great plans for this new temple.

Finally after a seventeen-year work stoppage, under the next king of Persia, Darius, the Jewish people were granted permission to get back to rebuilding. Within three and a half years after the second effort began, the 2nd Temple was completed in 516 BCE.

In this vision today, Zechariah receives words that should have encouraged Zerubbabel: “This is the word of the Lord to Zerubbabel: ‘Not by might nor by power, but by my Spirit,’ says the Lord of Hosts. What are you, great mountain? Before Zerubbabel you will become a plain. Then he will bring out the capstone to shouts of ‘Grace! Grace!’ Then the word of the Lord came to me: ‘The hands of Zerubbabel have laid the foundation of this temple; his hands will also complete it. Then you will know that the Lord of Hosts has sent me to you’” (Zechariah 4:6–9).

As a descendant of King David, Zerubbabel was identified with the coming Messiah by his contemporary prophets, Haggai and Zechariah. The Jewish people began to see Zerubbabel as their great hope for reviving the Davidic kingship and for liberation from the Persians. Rashi said God had chosen Zerubbabel from all people of the world as the one fit to execute this task. 

The prophet Haggai declared that God would use Zerubbabel to overthrow and destroy kingdoms: “The word of the LORD came to Haggai a second time on the twenty-fourth day of the month: ‘Tell Zerubbabel governor of Judah that I am going to shake the heavens and the earth. I will overturn royal thrones and shatter the power of the foreign kingdoms.’ . . . ‘On that day,’ declares the LORD of Hosts, ‘I will take you, my servant Zerubbabel son of Shealtiel,’ declares the LORD, ‘and I will make you like my signet ring, for I have chosen you,’ declares the LORD of Hosts” (Haggai 2:20–23).

With that as background and a shadow of foreground, let’s unpack the few verses that are chapter four of Zechariah. 

Verse one. The angel almost shakes Zechariah, which makes sense in light of Haggai chapter 2 and the shaking that God intended through him. 

Verse two. The angel asks “What do you see?” And Zechariah mentions the menorah, but it has 7 feeder tubes into each of the 7 branches. That’s 49 tubes altogether. And a bowl atop. That’s not how the original was built (Read Exodus 25)

Then verse 3, we read of two olive trees, one on either side. OK< that’s not too far fetched. You need the olive trees to produce the olives that are then squeezed and create the oil that lights the menorah. 

Verse 4, a simple question. “What are these?” And you would expect the angel to explain. But he doesn’t. 

Verse 5. Don’t you know? It’s a mocking question. Obviously Zechariah didn’t know, or why would he have asked. I’m so glad God doesn’t treat us in this way. When we lack wisdom, James says, we should ask of God who gives to all men liberally, without upbraiding us!

Verse 6. The first explanation in this chapter. This is God’s word to Zerubbabel. Your work will not be by human strength or enterprise. It’s God’s work and he will ensure it’s done in his power. That’s comforting. 

Look tonight we have a soft launch and tomorrow evening the actual Opening Night for our Art Exhibition in Taylor Square. It has been a huge undertaking, costing us 10s of thousands of dollars and we have high hopes for it. I’ll tell you more in the question time. But for my staff on this call today and for you who are listening and watching, know this, we are not doing this in our own human cleverness or wisdom. Not by human might or power, but by God’s Spirit. That’s how Zerubbabel was to build the Temple. Not trusting in his own capacity or the military might of the Jewish people, but trusting the Lord to make things happen in his timing and in his strength. 

Verse 7: What can withstand us? A mountain gadol?    הַֽר־הַגָּד֛וֹל   Ha…that’s nothing. Sounds like Yeshua talking about a grain of mustard seed faith. You can move mountains of troubles, even of leftover fallen ruins of the first Temple.  All that leftover stuff will be like a plain.  And God will make the capstone, the keystone, the top stone

אֶת־הָאֶ֣בֶן הָרֹאשָׁ֔ה

To come out, and to fulfil its mission. A capstone is the final stone of a building project. Think of the keystone in a bridge. You build from one side and the other, both at the same time. Then the final piece, the top stone, is the culmination of all that hard work. God says he will bring it out and there will be shouts of CHEN, grace, grace. Double grace. All the grace a man needs. All the grace a people need. All the grace you will ever need is found in doing what God says and he will bring the supply.

Verse 8. More interpretation follows. The angel says further words. 

Verse 9. Zerubbabel started this; he will be the one to finish it. It’s not a relay race with baton to baton to baton. It will happen in a season, not over many lifetimes. 

Verse 10. Don’t knock the beginnings. Small things are not to be despised. We have to start somewhere. You will get it done.  These 7. Must be the facets or eyes of chapter 3. They will be glad when they see the ‘plumb line.’ But the Hebrew is not plumb. Rather Bedil

 אֶת־הָאֶ֧בֶן הַבְּדִ֛יל

Like hamavdil or even Havdalah. That’s the dividing line. The line that separates. God wants his people to have his Temple to honour him. 

The eyes range to and fro? That sounds like “For the eyes of the LORD move to and fro throughout the earth that He may strongly support those bwhose heart is completely His. You have acted foolishly in this. Indeed, from now on you will surely have wars.” (2 Chronicles 16.9) And in the Proverbs we read, “The eyes of the LORD are in every place, watching the evil and the good.” (15.3)

God’s eyes are on duty all the day long. All the month. All your lifetime. 

Verses 11-14. Two olive trees. What are they? It’s not a what; it’s a who. They are the two anointed ones (not Meshach, rather tsahar) standing and awaiting words to fulfil. They are loyal attendants ready to serve. They are Joshua and Zerubbabel.  (Revelation 11.3) Don’t expect two particular folks, in fact, it’s not even the real number at the last, but rather a symbol of the same history. And it’s a call to you and to me to stand at the ready to serve our great God. 

And to be called “Lord of all the earth.” 

עַל־אֲד֥וֹן כָּל־הָאָֽרֶץ׃

We will see that going forward in this book even next week, but get that in your head and in your heart. He will be using two witnesses to bring his love and grace to the whole earth. (Isa. 54.5) 

Remember the quote from Haggai said something about the signet ring? (2.20-23)

As a seal of royal authority, the “signet ring” is a messianic metaphor. In Jeremiah 22:24–25, God said if Jehoiachin (Zerubbabel’s grandfather) were his signet ring, God would cast him off. Thus, Haggai was saying that through Zerubbabel God would reverse the curse He had personally pronounced on Jehoiachin. God would place the wicked king’s grandson like a signet ring on his own finger. Likewise, the words “on that day” point to a future messianic fulfillment of Haggai’s message.

Although Zerubbabel’s temple was smaller than the one Solomon built, God promised a greater glory: “The glory of this present house will be greater than the glory of the former house,” said the Lord (Haggai 2:9). The glory bestowed on Zerubbabel’s temple came centuries later when Yeshua, our Messiah, came into the temple courts. The Messiah never visited Solomon’s temple, but Zerubbabel’s Temple did.

I find it strange then, that before the 2nd temple was completed and dedicated, Zerubbabel’s name disappears from the biblical record. It’s possible that Zerubbabel may have returned to Babylon soon after finishing his work on the temple, or it could be that the Persians feared a Jewish uprising and had Zerubbabel removed or executed. Regardless, Zerubbabel is revered as one of the Bible’s great heroes, working to reconstruct the Lord’s house of worship and he is even listed in the genealogy of Yeshua.

“After the deportation to Babylon: Jeconiah became the father of 1Shealtiel, and Shealtiel the father of Zerubbabel. Zerubbabel was the father of Abihud, Abihud the father of Eliakim,” (Matt. 1.12-13)

While the temple Zerubbabel helped rebuild was nothing compared to the size and grandeur of Solomon’s, it far outlasted it. In fact, Zerubbabel’s temple was still standing 500 years later when the promised Messiah filled it full.

            And now we live in an age when Messiah, the despised and rejected one, is trying to be known in the whole earth yet again. Our role as believers is to carry that message and lift him up so that all people will be drawn to himself.  Amen?

-----------------------------------

Remember, you who are watching today, if you are not yet a follower of Yeshua, and see his love for you, his kindness extended, his offer of forgiveness available, right where you are, submit to him, to his lordship, to his care, and your life will take on new meaning, new substance, and you will have mates on this call, and in your neighbourhood and wherever you travel… the Kingdom is advancing under the King. Chaos is subjugated, life is available.

Would you like that? Pray with me just now. (prayer)

Shabbat shalom!

 ——————————

Resource on video

To see a fun video overview of the book of Zechariah see this from Bible Project:

https://bibleproject.com/explore/video/zechariah/

 

Bibliography:

Smith, Ralph, Micah to Malachi: Word Biblical Commentary (Volume 32), Thomas Nelson Publishers, Nashville, 1984.

Stead, Michael, Zechariah: The Lord Returns, Aquila Press, Sydney, 2015.

Webb, Barry, The Message of Zechariah: Your Kingdom Come, Intervarsity Press, Nottingham, 2003.

Wiersbe, Warren, Be Heroic: Demonstrating Bravery by your Walk, David C. Cook Press, Colorado Springs, 1997.

This website was especially significant today and I quote from it and edit its words, but the essence is there. https://www.gotquestions.org/Zerubbabel-in-the-Bible.html

 

ACTUAL TEXT



 

Zech. 4:1   Then the angel who was speaking with me returned and roused me, as a man who is awakened from his sleep. 2 He said to me, “What do you see?” And I said, “I see, and behold, a lampstand all of gold with its bowl on the top of it, and its seven lamps on it with seven spouts belonging to each of the lamps which are on the top of it; 3 also two olive trees by it, one on the right side of the bowl and the other on its left side.” 4 Then I said to the angel who was speaking with me saying, “What are these, my lord?” 5 So the angel who was speaking with me answered and said to me, “Do you not know what these are?” And I said, “No, my lord.” 6 Then he said to me, “This is the word of the LORD to Zerubbabel saying, ‘Not by might nor by power, but by My Spirit,’ says the LORD of hosts. 7 ‘What are you, O great mountain? Before Zerubbabel you will become a plain; and he will bring forth the top stone with shouts of “Grace, grace to it!”’”

 

Zech. 4:8   Also the word of the LORD came to me, saying, 9 “The hands of Zerubbabel have laid the foundation of this house, and his hands will finish it. Then you will know that the LORD of hosts has sent me to you. 10 “For who has despised the day of small things? But these seven will be glad when they see the plumb line in the hand of Zerubbabel — these are the eyes of the LORD which range to and fro throughout the earth.”

 

Zech. 4:11   Then I said to him, “What are these two olive trees on the right of the lampstand and on its left?” 12 And I answered the second time and said to him, “What are the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves?” 13 So he answered me, saying, “Do you not know what these are?” And I said, “No, my lord.” 14 Then he said, “These are the two anointed ones who are standing by the Lord of the whole earth.”