John Mark Hicks

The Woodmont Hills Family of God has suffered some difficult losses in the past months and in this past week the family suffered the loss of one of its youth. Ty Osman, an eighteen year old freshman at Harding University, was killed in a car accident while on Spring Break.

Added to other recent losses–and the ongoing struggles of marriages, economics, parenting and leadership–this moment has created season of grief for the Woodmont Hills Family of God.

On Sunday, Dean Barham spoke from his heart to the church. It was a needed pause in the roller-coaster ride of life for the church. His lesson is posted on the Woodmont site (3/4/12).

Just before he spoke Dean asked me to lead a prayer at the end of his lesson. I have provided that prayer below–it was delivered extemporaneously and without much forethought. It came from the heart.  I have provided here as it was delivered. The audio of this prayer is available at the end of Dean’s podcast.

May God bless; may God have mercy on us all.

God of heaven,

Why do you sometimes seem so far away? Why does it sometimes seem like you don’t listen and you don’t answer? God, why don’t you take your hands out of your pockets and do something?

We feel this, Father. Your saints of old have felt many times as well.

In our hurt we ask you, “How long?” How long must we carry this sorrow in our heart every day? How long, Father? How long before you will bring all the pain to an end? When will you act, God?

Those are our feelings, Father. You know our hearts. You know our hurts. You know our questions and our doubts. They are real to us. We confess them to you. We are grateful that you hear us, that you love us.

For, Father, even with our hurts, our questions,

we still confess that you are the maker of heaven and earth;

we still confess that your Son was born of a virgin, born of a woman, and that he lived, he suffered, and he died;

we still confess, Father, that you raised him from the dead;

and we confess that he is coming again to renew this world, to rid us of the pain and the suffering, to wipe away our tears. Lord, come quickly.

So we are grateful, Father, that you know our pain—that you experience it along with us. And you know all the different sorts of pain that are in this room this morning: the grief over the loss of a young life, the grief of families hurting—suffering economically, suffering with disease, suffering from spiritual dislocation, suffering in their marriages.

God, you know our hurts. And we lay them before you right now. And we speak the truth that it hurts. And we have questions. And, yes, we even have doubts.

But we also confess. For, Father, there is no one else to whom we can turn. Who else can hear our pains? Who else can heal our diseases? Who else can raise the dead? You are God. And we trust you.

Father, in this moment, we ask you to pour your Spirit upon this church, to pour your Spirit upon this leadership, the shepherds and the ministers, the volunteers—all those who involved in serving this community and leading this community. You know, Father, that it is difficult to lead in times of grief.

Give our shepherds strength. Give them a passion for you and passion for their flock. Give them the Spirit that only you can provide, that can shed abroad your love in our hearts. For you are the God of hope and the God of comfort, and we pray that you will pour out your Spirit upon us that we might know your hope, know your comfort.

Dry up our tears, O God. Use your servants in this place to be a comfort for the people.

You do seem so far away sometimes, God. But we confess that you came near and that you know what a cross is. But you also know what victory is. Give us your presence. Give us your peace. And give us the hope of your victory in the world.

In the name of Jesus, we pray. Amen.

The earlier prophets, Zechariah announces to post-exilic Judah, delivered the word of the Lord to their ancestors. The Spirit of God sent messages to them but they did not listen. Yahweh sent word after word to various prophets in the pre-exilic era but they did not listen.

The prophet describes them with three metaphors:

• They turned their backs like a stubborn animal who refuses a yoke.
• They stopped their ears so that they could not hear.
• They made their hearts as hard as flint (a rock that can sharpen knives).

They were insubordinate, inattentive and stone-hearted. They did not care. They were insensitive and uncaring about the plight of the poor in the land. They pursued injustice rather than loving their neighbors. They did not listen because they loved themselves more than their neighbors. Zechariah accuses post-exilic Judah of pursuing the same interests as pre-exilic Judah. The people had not changed.

Zechariah summarizes the message of the earlier prophets. It is a classic distillation of Amos (5:24), Hosea (4:1-3; 12:6), Micah (6:8), Isaiah (58:6-8) and Jeremiah (7:5-6). It is a stunning message about social responsibility—two prescriptions and two prohibitions.

• Administer true justice, or “justice and faithfulness”
• Show mercy (hesed) and compassion to one another
• Do not oppress the marginalized (widow, orphan, alien or poor)
• Do not devise evil in your hearts against each other

This language rehearses the theme of social injustice so prominent in the prophets. In fact, the Hebrew “devise evil” is situated in a legal context in Zechariah 8:16-17. Those who were charged with protecting the marginalized are abusing their power for their own interests. Justice is perverted. The courts, even the priestly courts, facilitate the mistreatment of the widow, orphan, alien and poor. Instead of mercy, compassion, justice and faithfulness, the people “devise evil” against each other, literally “brothers.” Instead of loving their neighbors, they exploit them.

This perverts the very essence of the Torah. It subverts Israel’s own history as an alien and slave loved by Yahweh. Just as Yahweh loved Israel as an alien (a marginalized outsider), so Israel is to love the alien (the marginalized; cf. Deuteronomy 10:17-20). This is the very heart of God and embodies the greatest commandment–to love the Lord our God with our whole heart. We love God by loving our neighbor; we love God in our neighbor.

The sins of pre-exilic Israel continued in post-exilic Judah. Hadn’t the people learned their lesson? Don’t they remember how angry God was about such injustices? Zechariah reminds them.

In the midst of their injustice, God did not answer when they called because they did not listen when God called. God turned the tables. Whereas they did not show mercy and compassion to the strangers in their midst, so God made them strangers by scattering them to lands they did not know. Because Israel mistreated the homeless, they became homeless. Their beautiful land—a garden that God had prepared for his people—became a desolate region (cf. Jeremiah 3:19-21).

The message of Zechariah is a word from the Lord: “return to me and I will return to you” (Zechariah 1:2). But Judah has not yet returned to God. Instead, they continue the practices of their forefathers; they have not heeded the warning or learned the lesson. Judah must become a nation for the poor; it must become a place of mercy and compassion, of truth and faithfulness, for the underprivileged.

Will Judah listen? Will we?

Zechariah has seen eight visions (1:7-6:8). The visions portrayed a God who is sovereign over the nations (first and eighth visions), a God who punishes the evil of the nations and removes it from Judah (second and seventh visions), a God who reestablishes temple and covenants with his people (third and sixth visions), and a God who restores the priestly and royal functions to Judah (fourth and fifth visions).What is the cumulative meaning of these visions?

Zechariah 6:9-15 is neither a vision nor does it belong to chapter 7 which is separated by from chapter 6 by the dating of the next oracle. Zechariah 6:9-15 stands as a prophetic comment on the visions. The meaning of the visions is embedded in this “word of the Lord” (Zechariah 6:9).

Zechariah is given a task by Yahweh. This task is itself a prophetic sign, a performed word. What Zechariah does enacts the reality of the divine promises. It inaugurates the present but it also promises a future. The word of the Lord is “already, but not yet.”

It appears that some priests (e.g., Tobiah, cf. Ezra 2:59-62) had recently arrived from Babylon with treasures of gold and silver. They were part of the exiled community that has returned and the text anticipates that more will return (same verb is used in 6:10 and 6:15). What the exiled priests bring back to Jerusalem will be used as a symbol (“memorial” in 6:14; cf. Exodus 13:9; 28:12, 29; Numbers 10:10) for what God is promising those who have returned to Jerusalem. It is a performed sign, an effective sign–much like the sacraments within the Christian faith. The headgears (“crowns” is plural in Hebrew) that are constructed out of the gold and silver are symbols of promise—they are signs that God will do what he has promised.

One “crown” is placed on the head of Joshua, the high priest. The other crown is reserved—as a memorial—for another head. The word “crown,” Boda suggests (NIV Application Commentary on Zechariah, p. 338), may refer to royalty but more often denotes beauty and honor (cf. Isaiah 28:1-5). It is not strictly reserved for kings or queens. It does not necessarily have a royal coronation but rather a matter of honor or official recognition. Joshua is the high priest. He is an honored official.

The other “crown” is for the Branch. Joshua is not the Branch (though the NIV translation makes it appear that way). Literally, “Behold a man, Branch is his name…” will come. Joshua is promised that another leader will come who has not yet arrived or who is not present at the moment. This leader, presumably, is Zerrubabel (based on the fifth vision). The word of the Lord to Joshua through Zechariah describes this one who is coming (the below structure is from Boda, p. 340, though others think Zechariah is alternately speaking to Joshua and then Zerubbabel):

Behold, a man, Branch (semah) is his name

He will grow (samah) from his place

He will build the temple of the Lord

He, indeed, will build the temple of the Lord

He will be clothed with majesty

He will sit and rule on his throne

A priest will be on his throne

A counsel of peace will be between them

The language of “Branch” comes from Jeremiah 23:5-6 and 33:7-16. It is a Davidic descendent who will return Judah to prosperity after their exile. The Davidic line will remain and rule over Judah. Zechariah identifies this Branch as the one who will rebuild the temple as well as sit on the throne of David.

It is important to note that “he will rebuild the temple of the Lord” is said twice. It is the point of the word about the Branch. Post-exilic Judah is assured by the Lord that the temple will be rebuilt and this is means that the Lord will return to temple, the dwelling place of God.

But there is yet another mentioned in this word from the Lord–there are “two” in the last line. He is a priest who sits on a throne and there will be peace between the Davidic Branch and this priest. The fact that there are two, rather than just one person, is indicated by the last line in Zechariah 6:13. But can a priest occupy a throne? Eli did (1 Samuel 1:9; 4:13,18), but the reference is probably to a council seat near the king. Others sat on thrones as they advised kings (cf. 1 Kings 2:19; 22:10). The priest who sits at the right of the king is enthroned as his counsel, and their relationship is harmonious. They will cooperate in the rebuilding of the temple. Joshua will assist Zerubbabel who will rebuild the temple.

What is the word of the Lord in this text?  What is the promise? Fundamentally, it is that the temple will be rebuilt. Zerubbabel and Joshua will cooperate in its rebuilding. This is the promise of the Lord to Judah through the words of the prophet Zechariah.

The fundamental meaning of the visions is that the temple will be rebuilt. As Israel returns to God, so God returns to Israel–which is the basic message of Zechariah (Zechariah 1:1-6). The temple will be built and God will come to dwell among his people. The memorial crown is Judah’s assurance that God will accomplish his promise. God will return to his people just as assuredly they have returned to the land of their forefathers.

But is there more to this? The message has a clear historical grounding in the situation of Judah in the Persian period. At the same time, the message has a Messianic ring as even Second Temple Judaism recognized. This word encompasses more than the rebuilding of the temple but, taken with all the night visions, it points to another who will unite the priestly and royal offices in a new temple of God. It points to a time when the nations themselves will become part of the people of God.

The “crownings” of Joshua and Zerubbabel are real but symbolic. They function as divine representatives in Judah but they point beyond themselves to a Messianic figure. There is a temple to be built by those who “afar off”—which probably refers not only to the Jewish diaspora but also the inclusion of the nations (cf. Zechariah 2:11; 8:22). The temple of Joshua and Zerubbabel is not the final temple, the final dwelling place of God. Rather, the Messiah will build a new temple and the reign of God will fill the earth. And, ultimately, that reigning Messiah will bring a new Jerusalem to the new heavens and new earth where there will be no need for a temple because God and the Lamb will dwell there.

In his eighth and final vision, Zechariah sees four horse-drawn chariots emerging from between two bronze mountains. Each chariot had different color horses—red, black, white and spotted grey. The imagery is colorful, vibrant and awe-inspiring.

The chariots shoot out from between two bronze mountains. Bronze, with a kind of golden gleam, is how the mountains surrounding Jerusalem appear when the bright sun hits them in the morning. Bronze is also the material out of which the east-facing two pillars of Solomon’s temple were composed (1 Kings 7:13-22). The number identifies these mountains with the temple pillars and the chariots therefore emerge from the temple, the dwelling place of God. The chariots are sent out by God from the heavenly council.

The chariots, with their war-horses, are military symbols; they represent power. But there are only four chariots rather than thousands. Ancient Near Eastern religious art often pictured divine warriors with their chariot hosts. Yahweh is often pictured in Israel’s literature as a divine warrior who goes out to conquer and rule the world for the sake of his people (cf. Psalm 68:7; Habakkuk 3:8).

While many see significance in the colors of the horses, it seems to me the number four is more significant. The chariots are the sovereign reach of God throughout the whole earth. They are the “spirits” or “winds” (the Hebrew term is ruach) that stand “in the presence of the Lord of the whole earth.” They are present in the heavenly council of God. Whether we read the term as “four spirits” or “four winds,” the result is essentially the same. “Four winds,” like in other prophetic texts (Ezekiel 37:9; Jeremiah 49:36; Daniel 8:8; 11:4), remind us of the four corners of the earth—the points on a compass. But the “winds” are “standing” in the presence of God. They await their orders. The winds are personified and thus are angelic themselves. As Psalm 104:3-4 sings, God makes the winds his messengers or angels.

The winds—or angelic servants—are poised to perform their tasks throughout the earth (repeated three times in Zechariah 6:7). The winds have a universal function—they go anywhere in the earth and the whole earth is subject to God’s sovereign reign. They patrol God’s world.

The chariots are sent out from the heavenly council to accomplish the will of God. The black horse goes north and spotted gray goes south, but there is no mention of the red horse and the Hebrew text sends the white horse following the black horse to the north. Some translations emend the destination of the white horse to read “west” which gives the text some symmetry (the four directions of the compass) and assumes that the red horse stayed in the east.

However, it is not necessary to emend the text since the point is not that the horses stay within the boundaries of their assigned geographical sectors. Rather, the four horses represent the work of God throughout the whole earth. They are sent where they are ordered. Two horses are sent to the north, one the south and the other, apparently, remains in the region of the temple itself. Perhaps the red horse is the commander, just as the rider of the red horse in the first vision was (Zechariah 1:8, 11).

The point is that God is sending servants to the north and south. In the historical setting of Judah, the north is the primary origin of Israel’s enemies—whether Assyria or Babylon. The south refers to other superpower in the region, Egypt. God is exerting his sovereignty over the nations; they will serve God’s purposes and God will accomplish his will for Judah. God rules over superpowers.

What do these horses accomplish? The Lord himself speaks to Zechariah and identifies their purpose. It is a prophetic announcement emphasized by the language “he cried” and “behold.” This is the interpretation of the vision.

The chariots bring “rest” to “my S(s)pirit,” says the Lord. The verb “to rest” is sometimes used in relation to anger (cf. Ezekiel 16:42; 21:17), and ruach (spirit) can refer to anger (Proverbs 16:32). God’s anger, his passionate jealousy for righteousness, was triggered by the wickedness of the nations (cf. Zechariah 1:14-15, 19). God sends his chariots, his “winds” (ruach), which quiet his “spirit” (ruach). God is at rest once again as the Lord of the whole earth exercises his sovereign rule over the nations.

The nations are no match for God as God will reign over the earth. God acted against Babylon in the north and Egypt in the south in order to make space of Judah to rebuild the temple. But this was more than  Judah’s history—their return to the land, it was also a promise of a future yet to come. God’s purposes will not be thwarted. God will rebuild his temple and he will, in the coming future, come to that temple (cf. Malachi 3:1).

God’s chariots still patrol the earth. Superpowers do not control their own destiny. God will accomplish the divine purpose and no nation can stop it.

Moving from a glorious mountain-top ecstasy to the despairing valley of his disciples’ faithlessness, Jesus experiences a range of emotions. To experience bodily transfiguration, conversation with Elijah and Moses, and hear the voice of his delighted Father was a great delight (Mark 9:2-8), but to come down the mountain to hear his disciples arguing with religious leaders, learn of their failure of faith, and be confronted with a victorious demon was depressing. Jesus moves from confident hope to lament. Yes, though he will die, he is assured of resurrection, but will faith survive among his disciples?

We all have those moments (though perhaps not with these extremes)—moments when we have experienced God in such real ways only to encounter something the next day that totally discourages us. There are times when the reality of God is so vivid in our minds that our hearts soar but there are also those times when our hearts groan over the brokenness in the world. Jesus empathizes with us; he knows how we feel because his emotions have ranged between those two poles as well.

When Jesus, Peter, James and John finally came across the other disciples, they found teachers of the law questioning them in the middle of a large crowd. It must have been quite a commotion, and the occasion provided the scribes with an opportunity to question the kingdom mission of the disciples.

Jesus gave the disciples authority over demons as they announced that the “kingdom of God is near” and healed the broken (Mark 3:15; 6:6b-13). They had previously driven out many demons, but now—at the foot of Mt. Hermon, in the region of Caesarea Philippi, where pagan religious sites abounded—they had failed. They were incapable of casting out this demon. Their kingdom ministry was now in doubt. The crowds wondered, the scribes questioned, the broken wept, the demon reigned, and the disciples were befuddled.

The appearance of Jesus, however, changes the scene. The crowd excitedly runs to greet him. They are amazed by his presence, but nothing in the text tells us why. Perhaps they anticipate what Jesus might do to “fix” the situation. They welcome him as if he will settle the doubts now enveloping his kingdom ministry.

The problem, voiced by the father of the child, is that a demon afflicts a young man. From his childhood, this demon has muted him and thrown him into epileptic-like seizures. Mark provides significant details about this demon possession. The father describes his seizures (foaming at the mouth, gnashing his teeth and becoming rigid, Mark 9:18). When the demon sees Jesus, he throws him into a convulsion (rolling on the ground and foaming at the mouth, Mark 9:20). When Jesus asks how long has the demon possessed him, the father elaborates that his son is often endangered by being thrown into fire or water (Mark 9:22). Mark stresses the extreme nature of this case: length of time (“from childhood”), seizures, risks, and inability to speak. The demon reigns over this young man. Satan is winning.

The kingdom of God is at risk through the failure of the disciples. Jesus locates the failure in the disciples, specifically their faith. His lament is dramatic: “O unbelieving generation, how long shall I stay with you? How long shall I put up with you?” This language is revealing. Jesus weeps over this failure and what that failure represents about the reality of the world in which he ministers. Jesus is grieved, just as God grieved over Israel (Isaiah 63:8-10). Jesus laments with God.

Faith is an important theme in Mark. The message Jesus heralds is “repent and believe the gospel,” that is, believe the good news that the kingdom of God has arrived (Mark 1:15). The presence of faith or unbelief has been critical in some of Jesus’ healings (Mark 2:5; 5:34, 35; 6:6). Jesus has, on occasion, questioned the faith of his disciples (Mark 4:40) and been amazed at the faith of others (Mark 7:29).

Jesus sees himself as the kingdom prophet who lives among a faithless people. He endures their faithlessness. Perhaps this is directed toward the crowd and the scribes as well as the disciples, but the disciples are the focus of the text. It is their failure that occasioned this crisis and this lament.

But Jesus will not let this stand. The kingdom cannot remain at risk and demons must not rule in the presence of the King. He commands that the young man be brought to him: “bring him to me!” Jesus will act; he will redeem and heal. The reign of God will defeat the reign of Satan. Jesus rebuked the demon: “I command you, come out of him and never enter him again!” The authority, sureness and finality of his words are stunning. The kingdom of God reigns.

In fact, Mark’s description of the healing is practically a dramatic anticipation of the resurrection of Jesus himself. In the passion and death of Jesus, it appears that the demons win, but in the resurrection of Jesus the demons shriek and convulse but release Jesus from the grave. Just as the young appeared dead but was raised to his feet by Jesus, so Jesus, though dead, is raised to life. The kingdom of God reigns.

Between the lament and healing, however, is a revealing exchange between Jesus and the child’s father. The father appeals for help but it is tinged with uncertainty. “If you can…,” he hesitantly asks. “If you can?” Jesus responds. I don’t think Jesus is insulted by this father’s halting request. It has been conditioned by the faithlessness of the disciples and the apparent victory of the demon. It is difficult to fault the father in this situation. Rather, Jesus faults the situation.

The brokenness of the world fogs faith in; we can’t see clearly. Darkness blinds us to the light and faith cracks under the burden of hurt and pain. The father, weeping for his son and living in despair, reaches out for any possibility or any remedy. Jesus recognizes that faith has been crowded out by suffering.

But faith is the key. Faith releases kingdom power. “Everything is possible for him who believes,” Jesus says. Faith opens doors that are otherwise closed. Faith is the victory that overcomes the world, defeats the demons and heals the broken.

The father confesses faith but humbly acknowledges his doubts. Faith is never perfect; it is always a mixture of doubt. But imperfect faith is sufficient. The kingdom of God does not come through perfection but through faith—even a weak, doubting one. The power does not reside in faith but in the God who responds to our faith. The father’s son is healed even though he confesses, “I believe; help my unbelief.”

Once in private, as they had done on occasions previously (Mark 4:10; 7:17), the disciples asked for an explanation, “Why couldn’t we drive it out?” We might imagine that the disciples experienced a number of emotions in this scenario. They were probably frustrated, confused, embarrassed, and discouraged. What happened? What had gone wrong? They had done it before but now they could not.

Jesus’ answer is simple but profound: “This kind can come out only by prayer.” I wonder how the disciples heard that answer. Did they think, “We prayed!”? Or, perhaps they did not pray. Whatever their actions, prayer is the reason.

The point is probably not whether they actually articulated words to God or not. Rather, it is about the faith of prayer itself. It is about reliance on the power of God to reign in the world rather than self-reliance. Perhaps the disciples thought that they had been given authority and they could act on their own power or that that power was under their control. They simply had to wield it.

The answer “prayer” reminds us that God is the one who must act and kingdom ministry relies upon God’s power and not our own. Prayer expresses dependence upon God and apparently the disciples had forgotten that. Ministry can do that to us sometimes—we begin to think we are the center, focus and heart of kingdom life. We begin to think too highly of ourselves and we forget about “prayer.”

May God have mercy on us in our failures and remind us to depend on the power of the Spirit in our kingdom ministries.

Just as Zechariah lifted up his eyes to see the flying scroll in the last vision (Zechariah 5:1-4), his angelic guide throughout these visions tells him to lift them up again to see something else. The angel turns his attention away from the scroll to the appearance of a basket (ephah) which might hold anywhere from 5-10 gallons with a lead cover. The cover (literally, a talent of lead) was heavily weighted so that whatever was inside could not escape. The weight and basket were commonly used in the marketplace for measuring and weighing (cf. Micah 6:11).

As previously, Zechariah is uncertain about the meaning of the vision. What is this basket? Literally, “This is their eye [appearance] throughout the land.” The difficulty of that reading has led many to emend the text to “this is their iniquity throughout the land.” The difference between iniquity (‘ynm) and eye (‘wnm) is one stroke. Ancient translations, like the Septuagint and Syriac, read “iniquity,” and this has the value of often being paired with “wickedness” (Zechariah 5:8). The measuring basket with its weighted cover symbolizes the evil in the land of Judah.

This evil is personified by a woman who is imprisoned in the basket. What does this evil represent? Some connect it with the economics of the previous vision, that is, the measuring basket and lead weight point to economic practices. This is possible but it appears that more is intended here though probably building on that vision.

The wicked woman is carried to Shinar, that is, Babylon, by two women with stork wings. Storks are unclean animals (Leviticus 11:9; Deuteronomy 14:18) and every unclean bird, according to Revelation 18, is found in Babylon. The wind (ruach), a divine wind perhaps, carried them to Shinar. Arriving there, a house is built for her and the basket is set on a pedestal. This points us to temple-building in Shinar where an idol is erected for the sake of worship. Some identify this woman with the “Queen of Heaven” worshipped in Babylon (cf. Jeremiah 44:17-19), but I don’t think we are supposed to identity the woman with a particular religious cult.

Rather, Shinar alludes to Genesis 11 and the tower of Babel, or the ziggurat built as an assertion of their power and divine privileges. They wanted to make a name for themselves and erect a building in which they could take their place among the heavens as gods. The “let us” of Genesis 11 stands in contrast to the “let us” of Genesis 1. Humanity had assumed its own agenda in the world rather than joining God in the divine mission.

If the basket and weight connect us with economic practices, its removal to Babylon—where such practices are enshrined in Babel’s temple—point to the idolatry of greed and economic injustice. Mammon is worshipped in this temple, and such worship belongs to the ancient sin of Babel. It is the arrogance of human self-interest and pride.

Fundamentally, the vision recognizes that what is worshipped among the nations (e.g., power and greed) has no place in the land of Judah; it has no place within the kingdom of God. The evil is removed from the land of Judah and returned to the nations who pursue their own agenda. Judah, however, as the kingdom of God in the world, will pursue God’s mission.

Standing in awe of God’s gracious Spirit empowering Israel’s relationship with Yahweh (Zechariah 4), something catches Zechariah’s eye. The first line of the sixth vision highlights the sudden appearance of a strange object. Literally, Zechariah turns around to see what caught his attention, looks up into the sky, “sees” something and “behold,” that is, astonishingly, he sees a “flying scroll.” The rhetorical effect is surprise and wonder.

The angel, the same one standing with him in the previous vision, asks Zechariah what he sees. This functions as a dramatic pause that anticipates the description in the next verse.

What does he see? He sees a scroll that is 30 by 15 feet (literally, 20 x 10 cubits). Scrolls could reach lengths of 30 feet but were usually no more than 12 inches in width. This scroll is like a huge placard similar to a sign trailing a plane with an advertisement or a marriage proposal. The dimensions are significant but the reason why is rather uncertain. Perhaps it is simply large enough to read from a distance as it flies in the sky. Perhaps the dimensions say something about the enormity of the sins which the scroll curses.

One suggestion, that seems to make some sense, is that the dimensions are exactly those of Solomon’s temple portico (1 Kings 6:3) where priestly justice was probably administered (cf. Joel 2:17) and where innocents sought justice (1 Kings 8:31-32; cf. Psalm 7). The previous two visions were located in the temple and were about the rebuilding of the temple. The portico was the place where the curses (oaths) of the law were adjudicated. The flying scroll—a message from God (it is flying!)—is about justice, curses and oaths.

The angel interpreted the scroll in the context of justice. It is a “curse” (or oath) that  covers the whole land of Judah, primarily focused on Jerusalem. Like the Ten Commandments themselves (Exodus 32:15), both sides of the scroll were inscribed with the words of God. The curse, like the Deuteronomic curses of the law (Deuteronomy 27-29, especially 29:11-20), is a threat against covenant-breakers. There is evidence in the Ancient Near East that curses were written on a separate scroll in covenantal documents.

Through this curse, God will remove sin from the land. The curse will enter the homes of covenant-breakers and destroy them—whether their houses are built of timber or stones.  God will execute the curse against these wealthy homeowners. What Zechariah sees envisions a time when God will remove sin from the land of Judah.

But this is where it gets interesting. Upon what sins does the scroll focus? It seems that one part of the picture is the false administration of justice. Boda (Haggai, Zechariah of the NIV Application Commentary) argues convincingly that the NIV’s “will be banished” should be rendered “has been cleared” (see the use of the same Hebrew term in Numbers 5:19, 21). “The curse,” Boda says (p. 294), “is going out because the guilty are going unpunished.”

Who is going unpunished? The angelic interpreter specifies thieves and those who testify falsely in a court trial. Boda links this language to the Holiness code in Leviticus 19:11-18. The problem is economic injustice. The needy and the poor are oppressed and when they seek justice in the priestly courts, they are denied that justice. Under the economic distress of the early Persian period, the poor are denied justice by priests who should protect them from those who are stealing their land and means of sustenance. Boda notes that “swearing” and “falsely” appear together in contexts where one is oppressing or cheating another (Genesis 21:23; Leviticus 19:12; Jeremiah 5:2; 7:9; Malachi 3:5).

The sin of the land is the corruption of the priestly justice system where the poor are oppressed by thieves and their lying witnesses. The “flying scroll,” inscribed with a curse against economic injustice, promises to end this inequity and destroy the homes of the powerful. The sin of economic justice will be removed from the land, says Yahweh, the God of Israel.

Mac Ice, a friend and former student (M.Div., Hazelip School of Theology, Lipscomb University), recently posted an article by David Lipscomb entitled “Congregational Worship” (Gospel Advocate 8.23 [5 June 1866] 360-361). It is an interesting piece in the light of contemporary use of assemblies for seekers or evangelism.

Here is but a snipet of what Lipscomb wrote (see the rest at Mac’s blog):

 The true and proper object of the weekly meeting, is as the family of God to meet HIM in his special and chosen appointments, where HE has promised to meet us.  Through these appointments prayer, praise, thanksgiving, observance of the memorials of the broken body and shed blood of our Savior and elder brother, and devout and prayerful study of HIS word, together with the observance of the fellowship and the kindly word of encouragement and brotherly love to our brethren and sisters.  These objects, then, are solely communion with God our Father, and with our brethren and sisters.  Now will these ends be advanced by the presence of strangers?

Assembly is not fundamentally about seekers or evangelism but rather about encounter. We meet God through assembly. This does not mean that the assembly should be exclusive. Indeed, it should be shaped by the mission of God (missional), but its primary function is sacramental encounter–to love God and love each other and to be loved by God. In loving, we will missionally encounter the “strangers” who are present as well. We do not gather for “strangers,” but they are loved when we love God first in our assemblies.

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Mac’s blog, called Escriptorium, records and interprets Stone-Campbell history, particularly the history of Nashville and Churches of Christ. He solicits any help that anyone can offer in filling out the history of Churchs of Christ in Nashville. He would welcome your input and data. He has a facebook page to faciliate that purpose.

The Son of Man, Jesus announced (Mark 8:31), must suffer, die on a cross and then be raised from the dead. The Son of Man must lose his life before it can be saved. The path of suffering (losing his life) leads to glory (saving his life). The Son of Man will appear in the Father’s glory when he comes again. Yet, Jesus assured the crowd that some of them would see that glory—the arrival of the kingdom of God in glorious power—before they died (Mark 9:1). It is a rather enigmatic saying, but one that makes sense in the light of the next event in Jesus’ ministry.

Mark’s narrative has focused on the kingdom message and actions of Jesus. His ministry has embodied the reality of the kingdom. But it is a kingdom reality located in the brokenness of this old age, this broken creation. His ministry has reversed the curse but it has not, as yet, transformed the old age into the new age, the old reality in the new one, that is, the old creation into a new creation. The curse is lifting but people are stilly dying and even the Son of Man must suffer and die.

What will the disciples “see” when they “see the kingdom of God come with power”? They saw, in this immediate context, the transfiguration of Jesus into glory. They will see, in a more remote context, the resurrection (transfiguration) of Jesus from the dead. That is the glory of the kingdom of God. It is the glory of the Father that belongs to the second coming of Jesus–an eschatological glory. It is a glory as yet unknown in the Gospel of Mark but revealed on this mountain which anticipates the resurrection. The disciples are warned to keep this secret until Jesus was raised from the dead, that is, until the glory was fully actualized through resurrection though the reign of God would not fully come until the second coming of Christ.

It is a “high mountain” experience, perhaps on Mt. Hermon. Readers of Israel’s story should make immediate connections (e.g., “six days” echoes Exodus 24:16). Peter did. Seeing what he saw, he wanted to build three structures (booths) which are appropriate for festive dwelling in the presence of God (as in the Feast of Tabernacles). He seems to have associated this with Mt. Sinai and the “meeting” between God and Israel there. Both Moses and Elijah encountered God at Sinai. In the same way, God meets with Jesus and his disciples here. It is a time to celebrate and enjoy the divine presence.

Peter, though speaking out of fear and uncertainty, was right and he was wrong. He was correct to see something here that was analogous to Sinai. He was wrong to think that the reality was, at this point, permanent. He seems to have assumed this glory was a new permanent presence, perhaps even the inauguration of the kingdom in permanent form. But he misunderstood. This was but a temporary manifestation of eschatological glory.

Nevertheless, it was for their benefit. Peter, James and John—again the intimate circles of Jesus’ friends—were brought to the mountain so that they might experience this glory. Jesus was transfigured “before them” and Elijah and Moses appeared “before them” (the disciples). The experience intended to assure them that though Jesus would suffer and die, he would nevertheless experience glory as well. It was an assurance, no doubt, that Jesus also needed though Mark does not emphasize this.

On this high mountain, this new Sinai, Jesus is transfigured or transformed. His form changed. He appeared in the glory of dazzling white clothes—a whiteness that exceeded what was possible for any human effort. This was a divine act. It was heavenly glory, divine glory. It was the glory of the new age—the glory of the heavenly Father in which the Son of Man would ultimately come again.

But the Son of Man is glorified in this moment rather than at his second advent. This momentary glory here–much like the momentary glory Moses experience on Sinai and at the “Tent of Meeting–anticipates the fullness of that second advent glory. To see this glory is to see the final coming of the kingdom of God proleptically. It is to see it as if it has already happened. It appears now even though it belongs to the future. The glory of the parousia (second coming) of Jesus is revealed on this “high mountain” in Palestine. It is the glory which Jesus experiences in his resurrection which is also a glorious transfiguration or transformation. This mountain-top transfiguration is a promise of the resurrection and an assurance of the second coming of the Son of Man. It is a divine witness that though the Son of Man may suffer and die, he will surely rise again as the firstborn of a new creation, which includes a glorified and transfigured new heaven and new earth.

In this moment, the Father speaks. A cloud, like that which led Israel in the wilderness and rested on Sinai, appears and a voice speaks from the cloud. The Father comes and speaks: “This is my Son, my beloved. Listen to him.” Again, this is directed to the disciples.

Some think the imperative “listen” may provide a clue for why Moses and Elijah were present. Perhaps the disciples are to listen to Jesus rather than Moses and Elijah. But I don’t think it is a function of contrast but of fulfillment. Jewish Messianic expectations surrounded the prophetic figures of Moses and Elijah. The Messiah would be like Moses, and Elijah would precede the Messiah. Now Moses and Elijah have fulfilled their function, and the Son of Man, the Messiah, has arrived and is prepared to fulfill his mission. “Listen to him.” Listen to what he says about messianic mission–he is going to suffer and die, and only then enter into glory.

But as quickly as it happened, it was over. The dazzling glory receded (just as it had from the face of Moses at the tabernacle), Elijah and Moses have disappeared, and the echo of the voice fell silent. The disciples were alone with Jesus. It must have seemed like a dream, but their eyes and ears had not deceived them. It really happened, and it proclaimed the coming resurrection of Jesus and the eschatological glory of the second coming of Christ (cf. 2 Peter 1:16-18) even though the disciples did understand what Jesus meant by “rising from the dead.”

Yet, they do know what they just saw. They saw Elijah. Maybe that was what the teachers of the law meant by saying Elijah must first come before the Messiah (cf. Malachi 4:5).

Jesus acknowledges that Elijah must first come before the Messiah, but this was not that. Rather, John the Baptist was Elijah. His ministry ended just as the Son of Man’s will. Just as John suffered and died, so the Son of Man will too. They persecuted and executed John—“they have done to him everything they wished”—and they will persecute and execute the Son of Man just as they did to John.

The transfiguration is a momentous event in the life of Jesus. It assures him of eschatological, resurrected glory even though he must suffer and die. It is a foretaste not only of his resurrection but also of the consummation. It is the assurance that all things will be restored as the coming of Elijah promises. The kingdom of God will come. Indeed, it has already come, but it will come with power. That power is proleptically experienced at the transfiguration of Jesus, actualized in the person of Jesus through resurrection, and fully restores the kingdom of God to the earth at the parousia.

We stand where the disciples stand. We anticipate death but hope for glory. We “lose” our lives in order to save them. We follow Jesus to the cross and we hope in the resurrection. We give up the whole world in order to gain it in the kingdom of God. We believe, we follow and we wait.

Lord Jesus, come quickly.

Awakened from lethargy or deep reflection by the angel who had previously spoken to him (Zechariah 2:3) as if he had been woken from a sleep, the angel directs Zechariah’s attention to a new vision. “What do you see?” asked the angel.

This is Zechariah’s fifth vision. Paired with the fourth vision, these two are the central visions of the series of eight. Both are functionally visions within the temple courts or sanctuary. The visions are a sure word from God that God will accomplish his purposes for Israel and the temple.

Also, the vision is filled with dramatic pauses as Zechariah participates in the vision itself. He questions the angel whose initial responses might be characterized as stalling or, better, drawing out the scene for dramatic effect. “Don’t you know?” the angel asks on two different occasions. These pauses have the literary effect of emphasizing the significance of what is seen.

What did Zechariah see? Though sometimes difficult to discern from some translations, what Zechariah sees is a cylindrical shaft on top of which sat a large bowl.  Seven small bowls are placed on the rim of the large bowl. The rims of the small bowls are pinched together in seven places in order to provide seven wicks on each bowl (as in the picture below, an Israelite lampstand from around 800 BCE). A total of 49 wicks (7 bowls x 7 wicks) would give off an impressive light. The multiple sevens represent a kind of divine perfection. This, then, is not a seven-branched menorah as is often pictured. The Solomonic temple lampstands, unlike the tabernacle (Exodus 25:31-40), were not seven-branched.

Interestingly, such bowls have been found at archeological sites and always at religious sites (cf. R. North, Biblica 51 [1978] 183-205). What is amazing about this lampstand is that it is golden. Both the religious form and the expensive metal indicate the important significance of the lampstand. In light of the temple-building pursued in Zechariah’s visions, it seems likely that this lampstand is intended to represent the one that belongs in the Holy Place of the temple. While Solomon had ten in his temple (1 Kings 7:49), post-exilic Israel only used one (1 Maccabees 1:21).

This lampstand, however,  is not pictured in the temple itself but as standing between two olive trees. Olive trees, of course, produced oil for multiple purposes. These two olive trees produce two streams of golden oil that supply the golden lampstand. Supplied directly from the trees, the oil is practically unlimited and abundant. The lampstand is supplied from the life of the trees themselves.

It is a curious picture and Zechariah wants an explanation. The give-and-take with the angel is somewhat playful–Zechariah, prophet of God, you don’t know what this represents? The angel, at first, only explains the lampstand (6-10). Zechariah will have to press him–twice!–for an explanation of the trees (11-14). The text exhibits dramatic pauses through the questions and a dramatic climax by the need to press again (twice!) for explanation of the trees. The picture, curious though it is, is a dramatic proclamation of God’s work in Israel.

The lampstand announces that the temple will be rebuilt by the power of God’s Spirit. Nothing will prevent this–neither mountains nor despisers. God, who sees the whole earth with his “seven eyes” (cf. 2 Chronicles 16:9), will ensure the completion of the temple.

Two factors hindered the building of the temple–mountains and despisers.  The mountains may be literal as ground is leveled for the building of the temple but it is more like that the mountains represent the nations who scoff at this backwater province’s audacity and seeming self-importance. As the mountains surround Jerusalem, so the hostile nations surround Judah (cf. Ezra 3:3; 4:4-5) . The nations are not impressed. Despisers are probably those within Israel (perhaps even inclusive of the nations as well) who think this temple is a “small” thing (Ezra 3:12; Haggai 2:3). It is unimpressive and has little value. It does not compare with the glory of the Solomonic temple.

But the temple will be rebuilt, and Zerubbabel will measure out is dimensions and lay its final stone. Israel will rejoice and Zechariah will have the assurance that he was truly sent by God to herald the rebuilding of the temple. Neither the nations nor the despisers can stop it.

Yet, how will this happen? By what power or strength will Israel accomplish this task of rebuilding? Yahweh speaks the answer directly to Zechariah: “Not by might or by power, but by my Spirit.” The temple is rebuilt not by human military might or by human ingenuity/strength; it is built by the Spirit of God.

The oil that keeps the lamps burning is the Spirit of God. God is the one who will accomplish this rebuilding, empower Israel for service, and protect them from the nations and the despisers. The oil, the Spirit of God, renews Israel and there is an unlimited supply.

Zechariah is not satisfied; he wants a full explanation. What are these olive trees doing in the scene? The angel identifies them as “the two who are anointed to serve the Lord of all the earth” (4:14). This is the climax of the vision itself.

Who are these anointed? There are at least two viable interpretations. One suggests that the two are Zechariah and Haggai who, by the Spirit of prophecy, continually encourage and empower the rebuilding of the temple. The point is that the lamp burns by the light of the prophetic word. While this vision has certainly emphasized the prophetic role of Zechariah (he is sent by God), there is no indication that Haggai is in view within the text of Zechariah.

Probably, the better understanding is to identify the trees with Joshua the high priest and Zerubbabel the Davidic governor. This is suggested by the fact that visions four (3:1-10) and five (4:1-14) are the center of the chiasm and thus constitute a pair. Paired together, priest and king stand as God’s surety for the temple. These two stand in the heavenly court of God and represent the renewal of Israel’s institutions.

The vision assures Israel that the temple will be rebuilt and God will do it by his Spirit. It also signals the vital role that priest and king will play in the inauguration of restored Israel. And yet the combination of priest and king reminds us of the suffering servant, the Davidic branch who is yet to come (Zechariah 3:8). Joshua and Zerubbabel, priest and king, point beyond themselves to one who will unite the offices as priest-king, the Messiah, because neither fully represents the full reality that God ultimately intends to actualize upon his earth. The Messiah is yet to come.

The vision identifies what empowers the renewal of Israel. When God acts by his Spirit, his purposes will be accomplished. No human can claim any credit and no nation can obstruct. God will anoint, empower and accomplish restoration and redemption. This is the confidence of the children of Abraham, including we who are heirs of the promise of Abraham through faith.

We, as believers, live not by our own power or might, but by the Spirit of God.