Zechariah | Knowable Word

Help with Zechariah

February 14, 2024 By Peter Krol

I’ve been leading my church’s preaching team through series on Jonah and Nahum over the last few months. I’m really enjoying the Lord’s messages for us in the minor prophets.

And I once considered Zechariah to be the most difficult book of the Bible to grasp. Perhaps it is, but Steven McCarthy is here to help.

McCarthy broadly walks through the book’s structure, explaining the main idea of each of the visions before covering the oracles of the book’s second half. Here is a taster:

Zechariah, along with his counterpart Haggai, speaks from this period of return from exile in Babylon and rebuilding of the temple in Jerusalem. (Ezra 5:1-2) He does so with a broad scope and a heavily symbolic style. Whereas Haggai’s burden is laser-focused on the specific priority of rebuilding God’s temple, Zechariah’s burden is more generally for the people to be spiritually and morally disposed for God’s renewal and fulfillment of his covenant relationship with them. Indeed, God’s grace trains us “to renounce ungodliness”. (Titus 2:11-14) The book of Zechariah leads us to the conclusion that only Christ’s coming itself will make God’s people into a fitting community for the LORD’s dwelling.

My only hesitation is that McCarthy is quick to suggest that the second half of Zechariah is “about” Jesus and his work. Certainly, the New Testament shows the fulfillment of Zechariah in the work of Christ. But I would prefer to first clarify what the text meant to the original audience (who did not know who Jesus was), and only then talk about the fulfillment in Christ.

But despite this minor qualification, McCarthy’s brief comments are well worth your time. He will enable you to get your bearings in this important book.

Check it out!

How an Overview of Luke Helps You to Grasp a Particular Passage

November 1, 2019 By Peter Krol

I proposed a few weeks ago that if you fail to grasp the big picture of a book of the Bible (in this case, Luke), you’re in danger of getting the pieces wrong. Let me now give an example.

Let’s say you’re ready to begin studying the Gospel of Luke, and you come to the first episode (after the prologue). How does the work you spent in overviewing the book help you?

Structure of Luke 1:5-25

After some careful observation of literary clues, you’ll see that the passage breaks clearly into sections based on the narration and dialogue:

Narrative setting – 5-7
Narrative introduction of conflict – 8-12
Angel speaks – 13-17
Zechariah responds – 18
Angel speaks – 19-20
Narrative climax and resolution – 21-23
Narrative new setting – 24-25

And as you look even more closely at the details, you’ll see that these sections are actually arranged concentrically (as a chiasm). Even the narrative sequence of events supports the structure (mention of Zechariah the priest, and the people praying in reverse order in 8-12 and 21-23).

Setting: An elderly couple’s reproach – 5-7
- Tension introduced: Priest chosen for incense duty – 8-9
  - Rising action: People outside praying – 10
    - Rising action: Angel appears with words from God – 11-17
      - Zechariah: “How will I know? I’m old!” – 18
    - Rising action: Angel decrees silence until word fulfilled – 19-20
  - Rising action: People waiting outside and wondering -21
- Climax/resolution: Priestly service ends in silence and signs – 22-23
New setting: The wife speaks of her reproach being taken away – 24-25

So the narrative conflict revolves around the once-in-a-lifetime opportunity for this elderly, reproached priest to offer incense. How will he do? Will he prove faithful? Will his disgraced, childless status affect his ability to serve as priest in any way?

The word of God comes to him, but he does not believe (Luke 1:20)—not even when the most important, chief angel is the one to deliver the message. Whoops! So the passage hinges on Zechariah’s response in Luke 1:18.

The resolution of the tension is actually an anti-resolution: He emerges successful from his service of offering incense, but unable to speak. Since he will not listen to God’s words through the angel Gabriel, he will have no words of his own to speak.

Help from the Big Picture

So what are we to make of this? We could draw significant lessons simply from observing and interpreting the text itself. How does the book’s big picture help at all?

First, we must remember that Luke’s stated purpose to his primary audience (Theophilus) is “that you may have certainty concerning the things you have been taught” (Luke 1:4). Paul is on trial for his life, and Luke wants to give Theophilus all the facts of this Christian movement.

Then the very first scene of the book hinges on the question “How shall I know this?” (Luke 1:18). Luke opens his book with a man asking the very question Theophilus would have regarding Christianity and Paul’s defense.

Second, when we consider that the Jewish priests are the chief accusers of Paul (Acts 24:1-8), we realize it’s no accident that Luke opens his book with the story of a Jewish priest. A priest serving in the temple — the very place Paul was accused of having profaned (Acts 24:6). And that priest’s service in the temple doesn’t prevent him from being characterized by unbelief (Luke 1:20). It’s as though Luke wants Theophilus to see from the beginning that you can’t really trust what Jewish priests say. Even when they serve in the temple. Even when they get a message directly from God by the hand of the most famous angel.

Now, of course we see Zechariah come around by the end of his story, believing the promises of God (Luke 1:62-64, 67-79). But that doesn’t change the fact that he clearly does not believe God’s word at first. And this only highlights Luke’s purpose for his secondary audience — that the Jews might repent and believe.

The Main Point of Luke 1:5-25

So Gabriel says some remarkable things in Luke 1:13-17. And it’s all there for a purpose. But we should note that the prophecy about John, his role like Elijah, his presumed Nazirite lifestyle, and his effect on the hearts of his generation are all supportive of the main point. These things certainly make up part of the message we must believe. But if we come away from this passage armed with only the theology of John’s role in God’s plan, we have missed the main thing.

The main point is: How do we know? Can we really trust any of these reports? Can we trust an account about an encounter with a supernatural being?

Luke wants Theophilus, along with the rest of us, to know that we can have certainty regarding what we’ve heard about Christianity — just possibly not from a first century Jewish priest. And those who will not listen to the word from God will have nothing useful to say.

Application

Having seen Luke’s main idea, we’re ready to consider application.

We all tend to know what ails us. We are aware of the reproach and shame we feel.

And we can know God’s rescue plan. We can know God’s intentions to turn our hearts back to him. We can know joy and gladness once again, in the Lord’s plan of salvation.

But listening to the wrong voices (those with the greatest authority and the largest following in our culture) won’t get us any closer to the truth. Those who won’t listen to God’s plan for the world’s salvation will have nothing of value to say.

Therefore, we can trust God’s plan to rescue us from our worst ailment. This passage doesn’t say anything about Jesus yet, but it sets us up to be ready for him.

And we don’t need to fear the bluster of those who won’t believe. They may have all kinds of accusations against the faithful. But we can know that their accusations will fall to the ground. They will one day be silenced.

Better Than a Commentary on Zechariah

August 10, 2016 By Peter Krol

I remain much impressed by the videos being produced by The Bible Project. If you haven’t seen these videos, you really should check them out. I’ve begun having longer out-loud Bible reading times with my children (30-60 minutes at a time), and when we start a new book we always watch the Bible Project’s video first. Right now we’re in Leviticus—and my kids understand and love Leviticus!

However, I’m writing now to highlight their recent video on the book of Zechariah, which I consider the most difficult book in the Bible. This video does a better job communicating the main message of Zechariah than a long commentary I recently read. I suddenly have much hope for my study of this mysterious book.

This is top-notch Bible study in visual form. What a tremendous gift we have in these free videos.

Check it out!

How Not to Receive Your King

December 11, 2013 By Peter Krol

Earlier this week, I attended a wonderful performance of Handel’s Messiah. The choir and orchestra were impressive, and the soloists performed impeccably. It was a marvelous night out with my wife and a few friends.

epSos (2009), Creative Commons

The quality of musicianship had packed the house. Every seat was filled, and parking had overflowed onto the grass. The lengthy standing ovation confirmed my suspicion that I was not the only one who enjoyed the show.

However, in my perception, the greatest marvel was not the performers but the audience.

Right in front of me sat an older couple. From a brief conversation before the concert began, I discovered that they attended a Unitarian church that had “no prescribed beliefs” (their own description). When I asked why they attended (what they liked about it), they said, “it’s very welcoming, and doesn’t require us to believe anything in particular.” They described how the church had conducted Christian, Jewish, and Hindu services, and how they were hoping to organize an Islamic service as well.

One row in front of this couple sat a woman who obviously loved both Jesus the Messiah and excellent music. She really got into the show.

During the “Hallelujah” Chorus, the audience stood reverently, according to tradition. Believers and unbelievers both listened attentively, appreciating the text and music being presented.

And while the choir belted “for the Lord God omnipotent reigneth,” the Unitarian couple snickered as they watched the evangelical woman dance and lift her hands in worship.

I saw similar scenarios playing out around the concert hall, and they led me to consider two dangerous responses I tend to have toward the advent season. These responses are the same common responses people have always had to the coming of the King of Israel.

1. Get swept up in hip (or respectable) Jesus culture

The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” (John 12:12-13, ESV)

Jesus, the great King of Israel, had arrived, and the crowds were ready. They brought their acclaim, and they whipped up a fervor of Jesus-talk and advent-happiness.

Why did the crowd have such fervor for Jesus?

The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. The reason why the crowd went to meet him was that they heard he had done this sign. (John 12:17-18)

They went because it was cool. Jesus had done an amazing thing in raising Lazarus, and they wanted to check him out. Perhaps they thought they could fight Rome and be unstoppable (if Jesus could perpetually raise their fallen). Perhaps they wanted to be entertained. Perhaps they thought it was too good to be true.

Similarly, Jesus still experiences a certain popularity during the holidays each year. Sappy movies play on syndicated television stations, with their messages of sacrifice and good will toward humanity. People bake cookies shaped like angels and stars. Christmas carols play in department stores.

People attend candlelight services, Messiah performances, and Christmas pageants, all because it’s the cool thing to do this time of year.

I’m tempted to join them; dripping with sentimentality and culturally acceptable platitudes, I can be accepted and respected along with everyone else.

2. Get caught in jealous, manipulative self-protection

So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.” (John 12:19)

Some, seeing the hollow fervor of the crowds, kept themselves apart and refused to get swept into the celebration. They focused instead on their own situation, whining about the loss of their own place and nation (see also the Pharisees response to the raising of Lazarus in John 11:48).

These Pharisees were the ones who responded to the world’s fallenness by making more rules and getting more serious about their spirituality.

Similarly, many today see the materialism and emptiness of the advent season, and they withdraw and make more rules. No Christmas trees. No presents (give the money to charity instead). No parties. No spiking the egg nog.

I’m tempted to go this route myself. For years, I emotionally boycotted the holiday celebrations of my extended family. They didn’t focus on Jesus the way I thought they should, so I tried to win them by being a sourpuss. “Please don’t get me any presents.” “Let’s remember the reason for the season.”

Both responses are irresponsible to the humble King who rode in, bringing salvation and peace with him.

The first response says, “make me happy, but don’t expect me to change.”

The second response says, “make others unhappy, but don’t expect me to change.”

But the King came to bring change (John 12:14-15). Consider the passage John quotes. The one born in a manger, who came to Jerusalem humble and mounted on a donkey (Zech 9:9), takes his selfish, idolatrous people and fashions them into weapons of war (Zech 9:13). He saves the unlovely and makes them like jewels on his crown (Zech 9:16). He shows his goodness and beauty by making grain and new wine (egg nog?) abound (Zech 9:17). He does all this by laying down his life for his beloved people (John 12:31-33).

You’ll understand Jesus’ birth only if you see through it to his death.

His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him. (John 12:16)

May your advent season be full of great joy as you get to know Christ better through his word.