Rich Nelson Uncategorized

51: Summary: Doctrines of the Old Testament

Get Ready

The Old (or “Former”) Testament is the book of the covenant God had with his chosen people, the descendants of Abraham known as the Jews. It sets out the relationship God wanted to have with his people and describes the actual history of that relationship over the course of more than a thousand years.

Before we explore what the Old Testament teaches about our faith, we should remind ourselves of a few things about these books:

  • They were written by humans over a period of at least one thousand years. The writers lived in different times and different cultures and the books of the Old Testament reflect these differences.
  • There are four broad categories of books in the Old Testament: the Torah (“teachings”) or law, the history of the development and demise of the nation of Israel, the writings (a collection of poetry, wisdom, and fiction), and the prophets – who spoke on God’s behalf to the Jewish people.
  • The Old Testament was not a single, unified work. The various writers had different reasons for writing what they did – although every writer was inspired by God to write what they did.
  • The canon (“official list”) of Old Testament books was not established until 90 CE, as “writings that may be read in the synagogue.”

Christians believe the new covenant established by and through Jesus Christ’s death on the cross and resurrection has supplanted the former covenant God made through Moses. Paul called Christ, “the end of the law so that there may be righteousness for everyone who believes,” [Rom 10:4]. The writer of the letter to the Hebrews quotes Jeremiah’s description of the new covenant: “I will put my laws in their minds and write them on their hearts, and I will be their God and they shall be my people,” and says the new covenant makes the former one “obsolete,” [Heb 8:10, 13 and Jer 31:31].

But the Old Testament teaches several important things about God and his creation.

The nature of God

God created the universe and all that is in it, including us.

  • God is spirit: According to Jesus, God is spirit, [John 4:24]. He has no physical form or body.
  • God is changeless: even though part of creation may change, God is the same, and your years will never end, [Heb 1:12]. God is complete; he is not different from one time to another or to one group or another.
  • God is all Powerful: God created the universe out of nothing; for God all things are possible, [Mark 10:27].
  • God is all knowing: if God created everything he knows everything about every thing. In fact he has put wisdom in the inward parts [and] given understanding to the mind, [Job 38:36].
  • God is everywhere: in Psalms the poet asks where can I go from your spirit? Or where can I flee from your presence? [139:7]. God is present throughout his creation.
  • God is eternal: God does not exist in our time frame; he is present in all time: he is the one who is and who was and who is to come, [Rev 1:8].
  • God is holy: Holy means “set apart” and God requires the people of his covenant to be holy as well: You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you . . . You shall keep my statutes and my ordinances; by doing so one shall live, [Lev 18:3, 5]. The instruction covers being “clean” and “unclean,” as well as  food, marriage and family, sexual behavior, and relationships with others.
  • God is righteous: the Hebrew word means “straight” or “upright.” God’s actions are morally correct and just – they are consistent with his character, which is love.

A note on God’s name: Old Testament writers used “YHWH” to represent God’s name [Exodus 3:14-15], but they felt it was too holy to actually pronounce. So they used “adonai” (“Lord”) as God’s personal name or “’elohim” as a general name. The NRSV uses “Lord” in the first case and “God” in the second. When Amos puts YHWH with adonai, the NRSV uses “Lord God.”

A note on God’s Providence: Just as we believe God created all things, Christians believe that God continues to be active and involved in his creation. We believe God is active in three complimentary ways:

  • God preserves creation: God has been involved in creation from the beginning – he charged humans to care for the physical world and all creatures in it; he called Abraham to be a blessing to all nations; he protects and safeguards his people. Mary’s “Magnificat” is one of the best summaries of God’s providence [Luke 1:46-55].
  • God acts consistently with creation: God’s actions in creation follow the “natural laws” that he built into the universe – which sometimes leads to events that harm parts of creation; God also respects human moral choice that is part of creation, which allows (but does not cause or sanction) “bad” actions to take place: All deeds are right in the sight of the doer, but the Lord weighs the heart. To do righteousness and justice is more acceptable to the Lord than sacrifice, [Phil 2:13].
  • God manages or guides creation toward his purposes: he governs all aspects of creation to work together; he steers human decisions and actions to achieve his goals: For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life, [Eph 2:10].

The nature of humans

God created humans and wants a loving relationship with us.

  • We are like God: Genesis teaches that God created us in his “image” and according to his “likeness,” [Gen 1:26].
  • We are alive: In the second creation story (yes, there are two; and, yes, they are different), Genesis says God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the [human] became a living being, [Gen 2:7].
  • We are created for a relationship with God: from the beginning God wants a relationship with us. Paul calls this a “mystery” for the fullness of time to gather up all things in him, [Eph 1:10].

The nature of sin

Humans are not capable of maintaining a relationship with God. Sin is both the situation we are in separated from God, and the “bad” actions we take because we are apart from God.

  • Sin is disobedience: Adam and Eve disobeyed God’s direct command to not eat the fruit of the tree of knowledge of good and evil, [Gen 2:17]. As a result, they broke their relationship with him, [Gen 3:23].
  • Sin can be a thought, such as hate [1 John 3:15]; something we said, like an insult [Matt 5:22]; or an action, such as murder, theft, or lying about someone, [Matt 15:19].
  • Sin is not scalable: there are no “little” sins or “medium-sized” sins (or “really big sins”). James says whoever keeps the whole law but fails in one point has become accountable for all of it, [2:10].

A note on God’s anger or wrath: These two words are used throughout the Bible to refer to God’s response to sin. However, it is important to remember these are human words attempting to describe the spiritual reality of separation from God and his love. Anger is a human emotional response to not getting our way – usually by being either harmed or ignored by another person. It is essentially a selfish response. When we are separated from God, we feel rejected — so we ascribe our emotions to his “anger” or “wrath.”

God’s plan for dealing with sin

God’s Basic Salvation Plan: God promises – we believe his promise – God counts our belief as righteousness. From the beginning of God’s relationship with Abraham: He believed the Lordand the Lordreckoned it to him as righteousness, [Gen 15:6]. Paul puts it: Abraham believed God, and it was reckoned to him as righteousness, [Rom 4:3, Gal 3:6].

The Ten Commandments: God begins the Ten Commandments by reminding the Israelites that he is the one, Who brought you out of the land of Egypt, out of the house of slavery, [Exodus 20:1]. God has already acted to free the Israelites from Egyptian slavery – the context of the Ten Commandments is the relationship God has already established with his people: You have seen how I bore you on eagles’ wings and brought you to myself. Now therefore, if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples, [19:4-5]. The Ten Commandments are a description of the relationship the people should have with God (1-4) and with each other (5-10); they are not a checklist to earn a divine reward.

A note on the last commandment: You shall not covet, [20:17]. This commandment makes it personal and internal: “coveting” is an attitude 

regarding the property and belongings (including spouse, children, reputation) of another person in which the coveter views himself or herself as more important than the other person.

Sacrifice: The Old Testament practice of giving or dedicating something to God acknowledges that he has given us everything we have, including life itself. Sacrifice also reminds us that we need to put God first in our lives, ahead of everything else, which we fail to do because of sin. Leviticus includes instruction on five types of sacrifice:

  • Burnt offerings: cattle, oxen, sheep, goats, turtledoves or pigeons – male and “without blemish” – were burned by the priests to produce a “pleasing odor to the Lord.”
  • Grain offerings: flour with oil and frankincense (a gum used as incense and perfume) in it, or unleavened bread that has been baked, griddled or fried – yeast was forbidden [check Exodus 12] – part was burned to produce a “pleasing odor to the Lord,” and the rest was for the priests.
  • Peace offerings (also called “Offering of well-being”): cattle, oxen, sheep or goats – male or female without blemish – the fat around the organs was burned as a food offering.
  • Sin offerings: cattle, oxen, goats, sheep, turtledoves or pigeons – male without blemish, the specific animal depended on the position of the person who sinned – the blood was poured out and the fat was burned “to make atonement.”
  • Guilt offerings: a male sheep or goat without blemish – along with the restitution when appropriate (trespass, robbery, deception, fraud or false witness) “to make atonement.”

But the ritual had to be repeated every year because the ritual did not deal with the cause of sin.

Atonement: literally “at-one-ness” or reconciliation. Sin separates us from God and leads to disobedience which further divides us from our Creator. In the Old Testament God agreed to consider animal sacrifice as an adequate “payment” to maintain his covenant relationship with the Israelites – the animal’s blood in place of the human’s blood that was required: For the life of the flesh is in the blood; and I have given it to you for making atonement for your lives on the altar, [Lev 17:11]. However, Christ’s sacrifice on the cross is the final and complete atonement for our sin.

God’s plan for the end time

The phrase “The Day of the Lord” appears throughout the Old Testament. In a few cases it refers to a specific historical event, but most of the uses point to the day of God’s judgment at the end of this present time.

Historical events include the Assyrian defeat of Israel [Amos 5], and Babylon’s victory over Judah and destruction of Jerusalem [Lam 2, Ezek 7]. Prophets also use the phrase in reference to the Medes’ defeat of Babylon [Isaiah 13:6] and Babylon’s defeat of Egypt [Jer 46].

In the future “The Day of the Lord” will involve extreme hardship and suffering for Israel: See, a day is coming for the Lord, when the plunder taken from you will be divided in your midst. For I will gather all the nations against Jerusalem to battle, and the city shall be taken and the houses looted and the women raped; half the city shall go into exile, but the rest of the people shall not be cut off from the city. Then the Lord will go forth and fight against those nations as when he fights on a day of battle, [Zech 14:1-3].

But it will also be a day if purification and restoration when the people repent: to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn; to provide for those who mourn in Zion—to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit. They will be called oaks of righteousness, the planting of the Lord, to display his glory, [Isaiah 61:2]; and: See, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the Lord of hosts, so that it will leave them neither root nor branch. But for you who revere my name the sun of righteousness shall rise, with healing in its wings. You shall go out leaping like calves from the stall. And you shall tread down the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the Lord of hosts, [Mal 4:1-3].

Rich Nelson Uncategorized

50: Malachi — Introduction & The coming messenger — Malachi 3:1-18

Get Ready

The last book of the Old Testament is, appropriately, the last canonical book to be written about the Jewish people before Christ. Malachi means “messenger” in Hebrew and this book is God’s message to a people who have lost sight of God’s promises and God’s commandments.

Author

Malachi identifies himself, but he does not give us any other information about his life or his work. However, there is some information in the book about the times in which it was written. The Jews were under a Persian governor [1:8] and the rebuilt temple had been used for worship for a lengthy period [1:7-10]. Most scholars believe Malachi prophesied between 460 and 430 BCE.

Context

The Persian Empire brought relative peace to the region for quite some time. This had allowed the Jews to return to Palestine from their Babylonian captivity and to rebuild Jerusalem’s city wall and the temple (although this took longer than it should – see Haggai and Zechariah).

But after a hundred years, the people and the priests had lost much of their initial enthusiasm for following the Mosaic Law. Worship had become empty of meaning; sacrifices often involved animals with defects (contrary to God’s requirement); and the people failed to give the required tithes and offerings to maintain the temple and the priesthood (again, contrary to the Law’s provisions). The people’s failure to worship reflected their loss of confidence in God’s promises to Israel.

Structure

Malachi uses a rhetorical device in which God states the people’s argument and then refutes it in detail – very much like a formal debate: 

  • At the very beginning of the prophecy God says, I have loved you, says the Lord. But you say, “How have you loved us?” Is not Esau Jacob’s brother? Says the Lord. Yet I have loved Jacob but I have hated Esau, [1:2-3]. 
  • At another point God says, O priests, who despise my name. You say, “How have we despised your name?” By offering polluted food on my altar, [1:6-7]. God goes on to describe sacrificial animals that are blind, lame and sick {1:8], and concludes: Try presenting that to your governor; will he be pleased with you or show you favor?
  • God also accuses the people of robbing him: You are robbing me! But you say, “How are we robbing you?” In your tithes and offerings! You are cursed with a curse, for you are robbing me – the whole nation of you! [3:8-9].

The book is almost completely God speaking to the people. More than 80% of the verses include “says the Lord.” 

Major Themes

Malachi focuses primarily on the failure of the priests and the people to truly worship the Lord. There are three aspects of this failure:

  • The priests themselves do not honor the Lord. In fact, they “profane my name” [1:6] by not offering animals without defects for sacrifice. The whole point of sacrificial animals was to offer something as close to “perfect” as possible in place of the imperfect (sinful) people. God tells the priests he has “no pleasure in you . . . and I will not accept an offering from your hands,” [1:10].
  • The people have profaned the covenant God made with them – by being unfaithful in marriage and by marrying foreign spouses. This is a violation of God’s commandment to Moses before the Israelites entered the promised land.
  • The people “rob God,” by cheating on their tithes and offerings [3:8-9], and by questioning the value of serving him [3:14]. God challenges the people to bring the full tithe into the storehouse . . . and thus put me to the test . . . see if I will not open the windows of heaven for you and pour down for you an overflowing blessing, [3:12].

Malachi includes God’s warning to the people that he has not forgotten them and their actions, and that he will come to them – in judgment [3:1-7]. Matthew uses this vision of the “messenger” to describe John the Baptizer in his Gospel [Matt 11:10].

The book closes with a vision of God’s reward for “those who revered the Lord,” [3:16-18], and his return on the day “the sun of righteousness shall rise, with healing in its wings,” [4:2]. God says he will send you the prophet Elijah . . . He will turn the hearts of the parents to their children and the hearts of children to their parents, so that I will not come and strike the land with a curse, [4:5-6]. Luke echoes this prophecy in describing John the Baptizer’s birth [Luke 1:17].

Get into the Word

1. Who wrote this book? What do we know about this author? When was this book probably written?

2. What was the political and military situation at the time this prophet was working? What was the situation within the Jewish nation? What had the people accomplished? What had they failed to complete or carry out? How did this affect their relationship with the Lord?

3. How does the author organize the prophecies? What makes this book unusual for the Old Testament? How do you think the people responded to this rhetorical device? Do you think it makes the book easier or more difficult to understand?

4. What is the overarching theme of this book? What are the major focal points in this prophecy? Why are theses issues so important to God? Why do you suppose the people are not following God’s commandments? 

5. What warning does the book have for the people? Who is going to appear? What will this person do regarding the people? What will happen to the people? Who repeats this vision? Who is it applied to in the New Testament?

6. How does the writer end his prophecy? How does he describe the future for the Jews? What images does he use? Who will be included in this future? What other prophet will be involved? What will this other person do for the people? Why is this important for them?

Bible Trivia:

The Apostle Paul quotes Malachi in his argument (in Romans) affirming God’s choice of Israel to be his people: As it is written, “I have loved Jacob, but I hated Esau,” [Rom 9:13].

Notes . . .

See Summary following Ester (#25) for information about the history of the Jews from 430 BCE until the time of Jesus.

See Notes on Ruth (#16) for more information about God’s ideas on giving.

50: The coming messenger & robbing God – Malachi 3:1-18 

Get Ready

If you are having guests over to your home, what preparations do you make? Do you clean the house? Do you prepare special food or beverages? Do you get special decorations? Do you wear “dress-up” clothes instead of jeans? Does the identity of the visitor make a difference?

The Word

3See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight – indeed, he is coming, says the Lord of hosts. 2 But who can endure the day of his coming, and who can stand when he appears?

For he is like a refiner’s fire and like fullers’ soap; 3 he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the Lord in righteousness. 4 Then the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old and as in former years. 

5 Then I will draw near to you for judgment; I will be swift to bear witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired workers in their wages, the widow and the orphan, against those who thrust aside the alien, and do not fear me, says the Lord of hosts. 

6 For I the Lord do not change; therefore you, O children of Jacob, have not perished. 7 Ever since the days of your ancestors you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the Lord of hosts. But you say, “How shall we return?” 

Do Not Rob God

8 Will anyone rob God? Yet you are robbing me! But you say, “How are we robbing you?” In your tithes and offerings! 9 You are cursed with a curse, for you are robbing me – the whole nation of you! 10 Bring the full tithe into the storehouse, so that there may be food in my house, and thus put me to the test, says the Lord of hosts; see if I will not open the windows of heaven for you and pour down for you an overflowing blessing. 11 I will rebuke the locust for you, so that it will not destroy the produce of your soil; and your vine in the field shall not be barren, says the Lord of hosts. 12 Then all nations will count you happy, for you will be a land of delight, says the Lord of hosts. 

13 You have spoken harsh words against me, says the Lord. Yet you say, “How have we spoken against you?” 14 You have said, “It is vain to serve God. What do we profit by keeping his command or by going about as mourners before the Lord of hosts? 15 Now we count the arrogant happy; evildoers not only prosper, but when they put God to the test they escape.” 

The Reward of the Faithful

16Then those who revered the Lord spoke with one another. The Lord took note and listened, and a book of remembrance was written before him of those who revered the Lord and thought on his name. 17They shall be mine, says the Lord of hosts, my special possession on the day when I act, and I will spare them as parents spare their children who serve them. 18Then once more you shall see the difference between the righteous and the wicked, between one who serves God and one who does not serve him.  NRSV

Get into the Word

1. Who is speaking in this passage? Who is he talking to? What is he talking about? How does he describe what is going to happen. What images does he use for this process? Who else uses the image of a messenger [see Notes]?

2. What will God do when he arrives? What practices will he judge? Why do you think he lists these actions and not others? Why are these important to God? Why should they be important to the Jews? To us?

3. What subject does God bring up next? How does he describe this problem? What have the people been doing? What does God challenge them to do? What does he promise to do if the people change their behavior? Why does he make this challenge [see Notes]?

4. Who does God discuss in the last section? How are they described? What will happen to them?









Get Personal

Do you ever find yourself in a dialogue with God? How does he help you understand the direction he has in mind for your life?

Notes . . .

3:1. Messenger — it was fairly common for a ruler to send a person ahead to alert people of his arrival – and clear any potential problems. Jesus refers to this verse to describe John the Baptizer in relation to himself [Matt 11:10].
3:2. The day — throughout the Old Testament the “Day of the Lord” is a day of judgment, which, because of Israel’s sin, is a day of death and disaster [check Isaiah 2:12; Joel 3:11-16; Amos 5:18-21; Zech 1:14-18]. No one can endure such a day or “stand when he appears,” [check 4:1-2 for more of Malachi’s vision of this day].
Fullers’ soap — heavy-duty soap to take out impurities and dirt from clothing – another image of cleansing associated with the Messiah.
3:3. Descendants of Levi — the priests, who had failed to honor God’s commandments about sacrifice [1:7-9].
3:5. Bear witness against . . . — God lists the sins of the Jews, ending with those who “do not fear [respect]” him [compare Zech 7:8-10].

3:8. Tithes and offerings — “tithe” means “a tenth.” The concept was used throughout the Middle East as a tax to support the ruler and his military forces. God commanded the Israelites to give the tithe to the Levites to support the temple and the priests [Num 18].
3:9. Robbing me — the people were not giving the full amount to the temple (initially the Persians provided some financial support to the Jewish temple, but later ceased to do so).
3:10. Test — God had promised to bless the people if they followed his commandments [Deut 28:1-14].
3:11. Locust — locusts had plagued the Jews for many years by destroying their crops and vineyards [Hag 1:5-6].
3:16. Book of Remembrance — similar to the “book” or record mentioned in other parts of the Old Testament [such as: Exodus 32:32, Psalm 69:28 and 139:16, Isaiah 4:3 and 65:6, and Eek 13:9].

Memory Verse
But for you who revere my name the sun of righteousness shall rise, with healing in its wings, [Malachi 4:2].

Next Lesson
Doctrines of the Old Testament.

A note from Rich . . .
Did you notice the “Get Ready” for this Lesson — Malachi is the “last book.” You have now studied every book in the Old Testament. Give yourself a humble pat on the back (don’t strain your arm) and thank God for his blessings and his Word. We’ll summarize the major Old Testament doctrines next week and open the New Testament as we head into Holy Week (How’s that timing for a God wink?).

Rich Nelson Uncategorized

49: Zechariah – Introduction & The lampstand, flying scroll and chariots – Zechariah 4:1-5:4, 6:1-8

Get Ready

Zechariah prophesied to the returned Israelites along with Haggai. His book has been called the most “messianic” book in the Old Testament because it contains eight references to the “Anointed One” in its relatively short content.

Author

Most scholars agree that Zechariah, the prophet, wrote this book. He identifies himself as the son of Bechariah and also a descendant of Iddo, a priest, in the introduction. We also know that his ministry, from 520-475 BCE, overlapped that of Haggai. He is referred to as a “young man,” [2:4], so he probably was born in Babylon and was part of the first group of returning Jews in 538 BCE.

Some authorities believe that the significant differences between the two major parts of the book mean the second section was written by an unknown person several years after the temple was rebuilt. (See “Structure,” below, for details on the two sections.)

Context

The Jews who returned to Palestine after their Babylonian captivity faced a very uncertain future. They knew they had to rebuild Jerusalem’s defenses for security against the people the Babylonians had transplanted to Canaan over the previous seventy years. They also knew they had to rebuild the temple so they could restore sacrificial worship of the Lord. And they had to take care of themselves and their families.

The combination of scarce building materials and ongoing harassment by the local inhabitants made this work difficult. Many of the Jews focused on their own homes and their own livelihood and security (which was not all that prosperous or secure – see the previous book, Haggai).

Structure

As noted earlier, Zechariah has two distinct sections:

  • In the first section [chapters 1-8] the prophet encourages the Jews to complete rebuilding the temple. Zechariah presents eight different visions that call the people to finish the task. This section also includes a vision in which a high priest named “Joshua” is crowned – a preview of Jesus’ role as both prophet and priest in God’s kingdom.
  • The second part [chapters 9-14] presents the prophet’s vision of the coming Messiah and the prosperous future of Israel under his reign. Among the details in this prophecy is the picture of the Messiah entering Jerusalem: Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey, [9:9]. Matthew would use Zechariah’s prophecy 400 years later to describe Jesus’ entry into Jerusalem the week before his crucifixion [Matt 21:5].

Most scholars believe the second set of prophecies was more than 40 years after the first. The difference in subject matter, as well as Zechariah’s age, would explain the differences in language and style.

Major Themes

Zechariah presents two major messages and links them as he links the priestly and prophetic functions in his prophecy (in fact, he may have been a priest as well as a prophet).

The first message concerns the Israelites’ sin and their need to repent – especially their failure to complete rebuilding the temple and restoring sacrificial worship. In other words, he prophesied about the importance of the function of priests in maintaining the people’s relationship with God.

The second message focuses on God’s promises for the future of the Jews. There are four parts in this prophecy:

  • God will strengthen Israel and defeat all the enemies of the nation.
  • The Jews will ultimately acknowledge that Christ died for them: When they look on the one whom they have pierced, they shall mourn for him as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn, [12:11].
  • God will eliminate idolatry and kill those who worship idols.
  • God will establish his reign over the entire world at Jerusalem.

Zechariah’s language and images link him to both the prophet, Daniel, and the Apostle, John, author of Revelation. In his vision, Christ will return as the righteous warrior and ruling judge on the “Day of the Lord” – images of the end times used by the other two prophets.

Get into the Word:

1. Who wrote this book? How does he identify himself? What else do we know about the prophet? When was his ministry? Why is there some disagreement about the author of this book?

2. What was the situation for the Jews when this book was written? How long had they been in their homeland? What major tasks did they face in Palestine? What made these projects difficult for the Jews? What did they end up doing about the tasks? What were the consequences of these decisions?

3. How is this book organized? What are the primary parts of the book? What does each part deal with? When was each section probably written? How might this affect the style and language of each primary section?

4. What are the major messages of this prophecy? How does the prophet present God’s word to the Jews? What sin does the prophet focus on? How should the people deal with this problem? Why is this so important to God? Why should completing the temple be important to the people?

5. What is the second major theme of this prophecy? What aspects of Israel’s future does the author describe? What images does he use? What other Biblical writers used similar images? How do you suppose the prophet’s audience responded to these images? How do you respond?

Bible Trivia:
Zechariah uses three different images that figure in Jesus’ last days:
The donkey colt that Jesus rode into Jerusalem the week before his death and resurrection [Zech 9:9, Matt 21:5].
The thirty pieces of silver as wages for a shepherd [Zech 11:12-13] and Judas’ payment for betraying Jesus [Matt 26:15, 27:5-8].
The description of the savior as “the one whom they have pierced,” [12:11] pointing to Jesus’ crucifixion.

49: The lampstand, flying scroll and chariots – Zechariah 4:1-5:4, 6:1-8 

Get Ready

Are you a fan of “modern” art, with highly symbolic subjects depicted on the canvas? Or do you prefer your paintings to be more representational or “realistic” and the subject looks like it does in a photograph? Which style is easier for you to understand – to “see” what the artist is trying to convey?

The Word

4The Lampstand and the olive trees
The angel who talked with me came again, and wakened me, as one is wakened from sleep. 2 He said to me, “What do you see?” And I said, “I see a lampstand all of gold, with a bowl on the top of it; there are seven lamps on it, with seven lips on each of the lamps that are on the top of it. 3 And by it there are two olive trees, one on the right of the bowl and the other on its left.” 4 I said to the angel who talked with me, “What are these, my lord?” 5 Then the angel who talked with me answered me, “Do you not know what these are?” I said, “No, my lord.” 6 He said to me, “This is the word of the Lord to Zerubbabel: 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 shall become a plain; and he shall bring out the top stone amid shouts of ‘Grace, grace to it!'” 

8 Moreover the word of the Lord came to me, saying, 9 “The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it. Then you will know that the Lord of hosts has sent me to you. 10 For whoever has despised the day of small things shall rejoice, and shall see the plummet in the hand of Zerubbabel.

“These seven are the eyes of the Lord, which range through the whole earth.” 11 Then I said to him, “What are these two olive trees on the right and the left of the lampstand?” 12 And a second time I said to him, “What are these two branches of the olive trees, which pour out the oil through the two golden pipes?” 13 He said to me, “Do you not know what these are?” I said, “No, my lord.” 14 Then he said, “These are the two anointed ones who stand by the Lord of the whole earth.” 

5The flying scroll
Again I looked up and saw a flying scroll. 2 And he said to me, “What do you see?” 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 goes out over the face of the whole land; for everyone who steals shall be cut off according to the writing on one side, and everyone who swears falsely shall be cut off according to the writing on the other side. 4 I have sent it out, says the Lord of hosts, and it shall enter the house of the thief, and the house of anyone who swears falsely by my name; and it shall abide in that house and consume it, both timber and stones.” 

6The four chariots
And again I looked up and saw four chariots coming out from between two mountains – mountains of bronze. 2 The first chariot had red horses, the second chariot black horses, 3 the third chariot white horses, and the fourth chariot dappled gray horses.
4 Then I said to the angel who talked with me, “What are these, my lord?” 5 The angel answered me, “These are the four winds of heaven going out, after presenting themselves before the Lord of all the earth. 6 The chariot with the black horses goes toward the north country, the white ones go toward the west country, and the dappled ones go toward the south country.” 7 When the steeds came out, they were impatient to get off and patrol the earth. And he said, “Go, patrol the earth.” So they patrolled the earth. 8 Then he cried out to me, “Lo, those who go toward the north country have set my spirit at rest in the north country.”  NRSV

Get into the Word

1. Who is involved in this vision? What are they talking about? How does the prophet describe things in the vision? Can you visualize what the prophet is describing?

2. How does the angel explain the meaning of this vision? How does this message relate to the unfinished task the Jews are supposed to be working on? What is really going to get the job done?

3. How does the angel complete the explanation of the vision? How does this affect the message of the vision?

4. What is the subject of the next vision? How does the prophet describe this thing? Why do you think it is the size Zechariah describes? How does the angel explain this vision? Why does he call it a “curse”? Who is affected by this vision? What did they do [see Notes]?

5. What does the prophet see in the next vision? What detail does he give? How does the angel explain this vision? What does this vision represent? What other prophets have used similar images to describe God’s judgment?






Get Personal

How do you respond to God’s “To Do” list? How has God helped you be aware of his plan for you life? How does he help you stay “on task”?

Notes . . .

4:1. Angel — in the Old Testament angels both conveyed and interpreted messages from God [check Gabriel in Dan 8:16].
4:2. Lips — a pinched area on the edge of the lamp bowl which would hold a wick with the end of the wick resting in the oil.
4:3. Olive trees — in ancient times a lamp often represented a deity and trees represented worshippers [the anointed ones” in v. 14].
4:6. Zerubbabel — was the Jewish governor of Palestine under the Persian emperor.
4:7. Top stone — probably “chief” or “most important” stone – Zerubbabel would place the corner stone from the former temple, which would start the rebuilding process (which v. 9 confirms).
4:10. Plummet — the meaning of this word is unknown; but Zerubbabel completed rebuilding the temple in 516 BCE.
Seven eyes — seven signified completeness – God’s vision sees everything, everywhere.

5:1. Flying scroll — “flying” here means unrolled or spread out (like a flag “flying” in the breeze).
5:2. Length . . . width — 30 feet long was not unusual, but 15 feet wide would have made it very unwieldy. 
5:3. Curse — summons to a legal proceeding – the Jews had broken their oath to rebuild the temple and were “stealing” time to build their own houses [similar to Malachi 3:8-10].
5:5-11. The woman in a basket — this vision represents the removal of sin from Israel.
6:1. Chariots — often represented the four winds or spirits of God. The angel confirms this in v. 5 [also compare with Jer 49:36-37, Dan 7:2-3, and Rev 61-8]. There is a similar vision of horsemen in the first vision [1:7-17]. The significance of the colors is not explained, but the impression is that they cover the entire world.
6:8. North country — Babylon (which was northeast of Jerusalem) was the seat of idol worship and the source of the major attacks on Israel.

Memory Verse
Not by might, nor by power, but by my spirit, says the Lord of hosts, [4:6].

Next Lesson
Malachi 3: The coming messenger and tithing.

Rich Nelson Uncategorized

48: Haggai – Introduction & the Command to rebuild the Temple — Haggai 1:2-2:9, 20-23

Get Ready

Haggai is an unusual book for a couple of reasons. First, it is not about sin and God’s judgment – of the Jews or any other nation (although the Jewish people are not doing what God wants them to) – it is God’s call to do the “right thing.” Second, it is a prose narrative, not poetry.

Author

The prophet identifies himself, his intended audience and the date in the first verse: In the second year of King Darius, in the sixth month, on the first day of the month, the word of the Lord came by the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest.

We also know that Haggai worked with Zechariah, the prophet who follows him in the Old Testament [from Ezra 5:1]. Some scholars interpret Haggai’s reference to Solomon’s temple [2:3] to mean that he actually saw the temple before the exile, which would make him at least seventy years old.

Context

Haggai’s ministry comes at a crucial time in Israel’s history. The Jews returned to Palestine beginning in 538 BCE, when the Persians defeated the Babylonians and instituted more humane policies regarding exiles and captives. They built an altar and restored sacrificial worship (which had been impossible in Babylon). They also began to reconstruct the temple, but the harsh working conditions and the constant harassment of the people then living in the region caused them to let the work languish, while they focused on planting and harvesting crops and maintaining their livestock – and on building their own homes.

After sixteen years of inaction, God calls Haggai in 520 BCE. to renew the effort and complete the temple. Haggai focuses his message on the leaders of the Jews: Zerubbabel, who was the grandson of the last ruling king of Judah, and Joshua, the high priest in exile.

Structure

Haggai packs four prophecies into the two relatively brief chapters of his book:

  • In the first prophecy God tells the Jewish leaders they need to complete the temple if they want to be successful in their land [1:2-11]. Haggai describes Zerubbabel’s and Joshua’s obedient response in verses 12-15.
  • In the second prophecy God tells the leaders that even though the new temple is not as impressive as Solomon’s and the pagans continue to harass the workers, God will protect them and provide the resources to complete the temple. He also promises that “the latter splendor of this house shall be greater than the former,” [2:9] – a reference to the glory that Jesus brings to the temple when he is there.
  • The third prophecy is God’s rebuke of the Jews who ignored God’s house and his commands – which led to the poor crops and “blight and mildew and hail,” [2:17].
  • The final prophecy is God’s promise to “shake the heavens and the earth,” and defeat the nations that oppress his chosen people.

All four prophecies were delivered in the fall of 520 BCE.

Major Themes

Haggai focuses on the importance of understanding God’s priorities and putting our effort into the work that God has called us to accomplish.

God inspired Cyrus, the Persian emperor, to allow the Jews to return to Jerusalem and rebuild the temple. But once they got to Palestine, the Jews laid the foundation for the temple but then left it unfinished so they could do work that they thought would make their lives better. They neglected what God considered important in order to do work that was easier and benefited themselves (or so they thought).

But God tells them, through Haggai, that the poor results of their efforts – “the vine, the fig tree, the pomegranate, and the olive tree still yield nothing,” [2:19] – are due to the unfinished work on the temple.

Zechariah followed Haggai’s efforts and continued to push the people to do the “right thing.” The Jews completed rebuilding the temple in 515 BCE. It stood until the Roman army destroyed it, along with the city of Jerusalem, in 70.

Get into the Word

1. Who wrote this book? When did he write it? Who was he speaking for? Who was he speaking to? Who else was involved in this ministry?

2. Where were the people Haggai was concerned with at the time of his prophecy? What was the military situation of the Jews when he was preaching? What was the political situation? 

3. What was the spiritual situation of the Jews at this time? What were they working on? How was the work progressing? What had been happening to their lives as a result of their efforts? How did the Jews feel about this situation? How did God feel about it?

4. How did God respond to the Jews’ lack of work on the temple? What did he tell the people through the prophet? How did the leaders react to this message? What did they do to get the work going again?

5. How is this book organized? How many individual prophecies are there? What are the messages Haggai delivers to the Jewish leaders? Why do you think God chose these specific messages? How would you respond to them if you had been involved?

6. What is the major theme of Haggai’s prophecies? Why was rebuilding the temple so important to God? What was the error in the Jews’ approach to rebuilding the temple? Why do you suppose they did not give it the attention that God wanted? What did they choose to work on instead of the temple?

Bible Trivia
Haggai means “festive” in Hebrew.

48: The command to rebuild the temple – Haggai 1:2-2:9, 20-23

Get Ready

When you think about your “To Do” list or priorities for your life do you focus on doing things right or on doing the right things? How do you identify what is important and urgent versus what is important but less urgent versus not important but urgent?

The Word

 1In the second year of King Darius, in the sixth month, on the first day of the month, the word of the Lord came by the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest: 2 Thus says the Lord of hosts: These people say the time has not yet come to rebuild the Lord’s house. 3 Then the word of the Lord came by the prophet Haggai, saying: 4 Is it a time for you yourselves to live in your paneled houses, while this house lies in ruins? 5 Now therefore thus says the Lord of hosts: Consider how you have fared. 6 You have sown much, and harvested little; you eat, but you never have enough; you drink, but you never have your fill; you clothe yourselves, but no one is warm; and you that earn wages earn wages to put them into a bag with holes. 

7 Thus says the Lord of hosts: Consider how you have fared. 8 Go up to the hills and bring wood and build the house, so that I may take pleasure in it and be honored, says the Lord. 9 You have looked for much, and, lo, it came to little; and when you brought it home, I blew it away. Why? says the Lord of hosts. Because my house lies in ruins, while all of you hurry off to your own houses. 10 Therefore the heavens above you have withheld the dew, and the earth has withheld its produce. 11 And I have called for a drought on the land and the hills, on the grain, the new wine, the oil, on what the soil produces, on human beings and animals, and on all their labors. 

12 Then Zerubbabel son of Shealtiel, and Joshua son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of the prophet Haggai, as the Lord their God had sent him; and the people feared the Lord. 13 Then Haggai, the messenger of the Lord, spoke to the people with the Lord ‘s message, saying, I am with you, says the Lord. 14 And the Lord stirred up the spirit of Zerubbabel son of Shealtiel, governor of Judah, and the spirit of Joshua son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the Lord of hosts, their God, 15 on the twenty-fourth day of the month, in the sixth month.

The Future Glory of the Temple

2In the second year of King Darius, ‎in the seventh month, on the twenty-first day of the month, the word of the Lord came by the prophet Haggai, saying: 2 Speak now to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest, and to the remnant of the people, and say,
3 Who is left among you that saw this house in its former glory? How does it look to you now? Is it not in your sight as nothing? 4 Yet now take courage, O Zerubbabel, says the Lord; take courage, O Joshua, son of Jehozadak, the high priest; take courage, all you people of the land, says the Lord; work, for I am with you, says the Lord of hosts, 5 according to the promise that I made you when you came out of Egypt. My spirit abides among you; do not fear. 6 For thus says the Lord of hosts: Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land; 7 and I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendor, says the Lord of hosts. 8 The silver is mine, and the gold is mine, says the Lord of hosts. 9 The latter splendor of this house shall be greater than the former, says the Lord of hosts; and in this place I will give prosperity, says the Lord of hosts. 

God’s Promise to Zerubbabel

20 The word of the Lord came a second time to Haggai on the twenty-fourth day of the month:
21 Speak to Zerubbabel, governor of Judah, saying, I am about to shake the heavens and the earth, 22 and to overthrow the throne of kingdoms; I am about to destroy the strength of the kingdoms of the nations, and overthrow the chariots and their riders; and the horses and their riders shall fall, every one by the sword of a comrade. 23 On that day, says the Lord of hosts, I will take you, O Zerubbabel my servant, son of Shealtiel, says the Lord, and make you like a signet ring; for I have chosen you, says the Lord of hosts.  NRSV

Get into the Word

1. Who is speaking as this book opens? Who is the intended audience? When is this happening? Who is the real speaker?

2. What is the speaker talking about? What are the different “houses” in this message? What is the people’s situation? How well are they doing with food, clothing, earnings? Why is this a problem for them? Do you think they realize what is actually happening?

3. How do the leaders respond to God’s message? What do they do? What do the people do in turn? How does God respond to the people’s efforts?

4. Who is involved in the second prophecy? What is God’s message in this prophecy? Why would the people think the temple is not as good as the first one? What does God say about this situation? What resources will he provide the people? How will this temple compare to the first one in the future?

5. Who does God speak to in the last prophecy? What is the message God wants to convey? What does God promise will happen? Who will benefit? Who will suffer? What image does God use?












Get Personal

Are there times when you are not sure what God wants you to do with your time or talents? How does he help you to understand his priorities for your life? How does he help you stay focused when things get boring or difficult or seem not important?

Notes . . .

1:1. Darius, Zerubbabel, Joshua — Darius was the king of Persia after Cyrus; Zerubbabel was the grandson of Jehoiachin, the last king of Judah in 578 BCE, before the Babylonian destruction of the nation and Jerusalem; Joshua was the Jewish high priest when the Jews returned to Palestine (his grandfather was executed by Nebuchadnezzar when Judah fell).
1:4. Paneled houses — the Hebrew word also means “covered” or “roofed” – the peoples’ houses were finished while God’s house was incomplete.
1:5. Consider how you have fared — God reminds the people that their efforts on their

own behalf have not produced what they had hoped: You have sown much and harvested little . . . [also in vv. 7-9]. The reason is the peoples’ misplaced priorities: My house lies in ruins, while all of you hurry off to your own houses.
2:3. Who is left — some of the Jews who returned had actually seen Solomon’s temple before it was destroyed by the Babylonians [Ezra 3:12].
2:23. Signet ring — a ring with a seal inscribed in it, used to impress the wax that sealed the scroll and identify the sender and demonstrate the message’s authenticity.

Memory Verse
The latter splendor of this house shall be greater than the former, and in this place I will give prosperity, says the Lord of hosts, [Haggai 2:9].

Next Lesson
Zechariah 4-5: The lamp stand, olive trees and flying scroll.