Book of Matthew, Background

Quick Rundown

     After 400 years of silence from any prophet, The Messiah had finally come! This was no occasion to forget so Matthew, who became one of Christ’s close followers summarized Christ’s life and ministry on earth. Matthew’s account is one of one of the four synoptic (or summaries) accounts of the life, ministry, and teachings of Christ. This was a galactic event, and a lot happened. Matthew captured the most significant and remarkable aspects of all Christ said and did. In fact, Christ did so much more than what could be recorded that John said, “Jesus performed many other signs in the presence of His disciples which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:30-31). He also says, “…not even the world would have space for the number of books that could be written” (John 21:25).

     For the people of Israel, Christ’s advent was a major political event as much as it was a spiritual event. They had been through a lot and during their time during the 400 years of silence there was transition from Persian rule to Greek rule, and finally to Roman rule. These times were filled with major and bloody conflict including Jewish revolt by the Maccabees against the Seleucids during the Hellenist Greek period. Rome’s rule and Israel’s position in this period, most notably King Herod in charge of the Israelites, were hard-won so any threat to stability would not be tolerated. That is why Matthew focused on his fellow Jews and the oppression they suffered including high taxation (Matthew being a tax collector himself) and persecution from the Romans and pro-Hellenists.

     So, Christ’s (& John the Baptizer’s) ministry and teaching were significant in Israel’s midst when He came to earth. Matthew begins most importantly with Christ’s lineage focusing on his family’s history all the way back to Abraham (the founder of Israel) through Israel’s dramatic political line which was divinely held together during the divided kingdoms and their deportations – up to the providential inclusion of Mary and Joseph in the virgin birth of Christ. This family tree which could not be disproven even today, established Christ’s rightful position and authority as The Priest, Prophet, and King of Israel and most markedly of the world (Matthew 4:23-25). Matthew, Mark, Luke, and John each selectively captured for us different aspects of Christ’s ministry through their own lenses and impressions of their experience with the Lord. Matthew is one of the most detailed and Jewish-focused, concentrating on the judicial and religious authority of Christ and the opposition and rejection of Christ by Israel.

 

Title

     Matthew, meaning “gift of the Lord,” was the other name of Levi in 9:9, the tax collector who left everything to follow Christ (Luke 5:27-28). Matthew was one of the 12 apostles (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13). In his own list of the 12, he explicitly calls himself a “tax collector” in 10:3. Nowhere else in Scripture is the name Matthew associated with “tax collector”; the other evangelists always use his former name, Levi, when speaking about who he used to be. This is evidence of great humility on Matthew’s part. As with the other 3 gospels, this work is known by the name of its author.

 

Author and Date

     The canonicity and Matthew’s authorship of the gospel are largely unchallenged in the early church. Eusebius (ca. A.D. 265-339) quotes Origen (ca. 185-254):

 

            “Among the four Gospels, which are only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew,   who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts of Judaism” (Ecclesiastical History 6:25).

     It is clear that Matthew’s gospel was written relatively early on prior to the destruction of the temple in A.D. 70. Some scholars have proposed a date as early as A.D. 50. In fact, as a matter of further discussion some of the issues related to the authorship and dating of Matthew’s gospel, especially one known as “The Synoptic Problem,” is further discussed in the Interpretive Challenges section of the introduction to Mark’s gospel synopsis.

Palestine during Herod the Great and His sons.[1]

The Decapolis is the confederation of ten cities in Palestine east and southeast of the Sea of Galilee referred to in Matthew 4:25. [2]

Background and Setting

     Matthew’s Jewish flavor of the gospel is quite stunning, as it is made evident in the opening genealogy which Matthew traces all the way back to Abraham. Contrast this style to Luke who traced Christ’s lineage further back to Adam, aiming to show Christ as the Redeemer of all humanity. Matthew’s purpose was narrower with good reason: to demonstrate that Christ is, was, and always will be the King and Messiah of Israel. Matthew’s gospel quotes Old Testament prophecy more than 60 times, emphasizing how Christ is the fulfillment of all those promises.

     Gathering from several facts, it is highly probable Matthew’s audience was predominantly Jewish on purpose: first to consider is that Matthew usually cited Jewish customs without explaining them, in contrast to the other writers for example Mark 7:3 and John 19:40. Matthew constantly referred to Christ as “the Son of David” in 1:1, 9:27, 12:23, 15:22, 20:30, 21:9, 15, 22:42 and 45. Matthew even guarded the name of God with Jewish sensibilities, referring to “the kingdom of heaven” where the other synoptics speak of the “the kingdom of God.” Matthew’s major themes are rooted in the Old Testament and set in light of Israel’s Messianic expectations.

     Matthew’s use of the Greek language suggests he was writing as a Palestinian Jew to Hellenistic Jews throughout the diaspora. Matthew wrote as an eyewitness of many of the events he described, giving firsthand testimony about the words and works of Christ Jesus of Nazareth.

     Matthew’s purpose is clear: to demonstrate that Christ is the Jewish nation’s long-awaited and promised Messiah. The way Matthew quotes the volumes of Old Testament passages was specifically designed to show the ties between the Messiah of promise and the Christ of history. This purpose was never out of focus for Matthew, and he even presented many incidental details from the Old Testament prophecies as proofs of Christ’s messianic claims as found in 2:17, 18, 4:13-15, 13:35, 21:4,5, and 27:9 and 10.

Jesus Christ likely took his first steps in Egypt (Matthew 2:13-15)

Historical and Theological Themes

     Since Matthew was focused on setting forth Christ Jesus as Messiah, King of Israel, an interest in the Old Testament kingdom promises runs throughout the gospel. As discussed, Matthew’s signature phrase “the kingdom of heaven” occurs over 30 times in his gospel compared to nowhere else in all Scripture.

     Matthew opened with Christ’s lineage by design to document Christ’s credentials as rightful king of Israel, and the rest of the book completes this theme. (It is important to note Israel started as a theocracy before the people demanded a human king, but this did not work out well for Israel – 1 Samuel 8:19-22). Their rightful King had returned, and Matthew demonstrated Christ is the heir of the kingly line. He further showed this through Christ’s dozens of Old Testament prophecies regarding the king who would come. Matthew offers evidence after evidence to establish Christ’s kingly right and privilege to do and say what He did. All other historical and theological themes revolve around this point.

     Matthew recorded 5 major discourses: 1) the Sermon on the Mount in chapters 5-7; 2) the commissioning of the apostles in chapter 10; 3) the parables of the kingdom in chapter 13; 4) a discourse about the childlikeness of the believer in chapter 18; and 5) the discourse about His second Advent in chapters 24-25. Each discourse concludes with a variation of the phrase, “when Jesus had finished saying these words” and signals a new narrative portion (7:28; 11:1; 13:53; 19:1; 26:1). The rest of Matthew’s gospel is bracketed by a long opening section in chapters 1-4 and a short conclusion in chapter 28:16-20. It is therefore easy to see a stark parallel between these 5 sections and the 5 books of Moses in the Old Testament – otherwise known as the Torah in Judaism, or the Pentateuch in Christianity.

     Matthew also captured the conflict between Christ and the Pharisees and Sadducees which is another common theme. But Matthew was keen to show the error of the Pharisees for the benefit of his Jewish audience – not for personal or self-aggrandizing reasons. It is interesting to note Matthew omits the parable of the Pharisee and the tax collector even though the parable may have put him in a favorable light.

     Matthew also mentions the Sadducees more than the other gospel writers. Both Pharisees and Sadducees are regularly portrayed negatively and were held up as warning beacons. John the Baptizer calls them a “brood of vipers” (3:7). Their doctrine is a leaven that must be avoided (16:11-12). Although these groups were doctrinally at odds with one another they were united in their opposition and hatred of Christ. To Matthew they epitomized all in Israel who rejected Christ as the King.

     The rejection of Israel’s Messiah is another constant theme in Matthew’s account. There is no other gospel where the attacks against Christ Jesus are so strong. From the flight into Egypt to the cross Matthew paints a more vivid portrayal of Christ’s rejection than his contemporaries. In Matthew’s account of the crucifixion, for example no thief repents, nor are Christ’s friends or loved ones seen at the foot of the cross. In Christ’s death He is forsaken even by God in 27:46. The shadow of rejection is never lifted from the story. Yet by the 28^th chapter Matthew portrays Christ as the victorious King who will one day return “on the clouds of the sky with power and great glory” (24:30. The best is yet to come!

The cataclysmic siege of Jerusalem in A.D. 70[3]

Interpretive Challenges

     As noted, Matthew grouped his synopsis of Christ’s ministry and teaching around 5 great discourses. He made no attempt to follow a strict chronology compared to the other gospels. Matthew freely took events out of order and focused on capturing important concepts rather than laying them out in timeline format.

     Of all we read that Christ taught from Matthew’s synoptic the prophetic passages present challenges to reading and interpretation. For example, Christ’s Olivet discourse contains some details that evoke images of the violent destruction of Jerusalem in A.D. 70. Christ’s words in 24:34 are significant and have led some to conclude that all these things were literally fulfilled in the Roman conquest. This view is known as “preterism,” which is an end-times or eschatological view and belief that interprets some or all prophecies of the Bible’s events have already been fulfilled in history, when in fact what Christ is talking about is only just beginning. So, holding this view is cause for interpretive blunder because it forces an interpretation that spiritualizes what Christ is saying which should be remedied by normal reading and exegetical methods. Consider Israel’s attitude towards Christ during this time. The grammatical and historical approach to these passages is the approach to follow and yields a consistently futuristic interpretation of crucial prophecies (hermeneutics). 

Outline

I. (Prologue) The King’s Advent (1:1-4:25)

     A. The King’s Birth (1:1-2:23)

          1. His Ancestry (1:1-17)

          2. His Birth (1:18-25)

          3. His Adoration (2:1-12)

          4. His Adversaries (2:13-23)

     B. His Entry into Public Ministry (3:1-4:25)

          1. His Forerunner John the Baptizer (3:1-12)

          2. His Baptism (3:13-17)

          3. His Temptations (4:1-11)

          4. His earliest ministry (4:12-25)

II. The King’s Authority (5:1-9:38)

     A. Discourse 1: Sermon on the Mount (5:1-7:29)

          1. Righteousness and happiness (5:1-12)

          2. Righteousness and discipleship (5:13-16)

          3. Righteousness and the scriptures (5:17-20)

          4. Righteousness and morality (5:21-48)

          5. Righteousness and practical religion (6:1-18)

          6. Righteousness and mundane things (6:19-34)

          7. Righteousness and human relations (7:1-12)

          8. Righteousness and salvation (7:13-29)

     B. Narrative 1: The Authenticating Miracles (8:1-9:38)

          1. A leper cleansed (8:1-4)

          2. Centurian’s servant healed (8:5-13)

          3. Peter’s mother-in-law healed (8:14-15)

          4. Multitudes healed (8:16-22)

          5. The winds and sea rebuked (8:23-27)

          6. Two demoniacs delivered (8:28-34)

          7. Paralytic pardoned and healed (9:1-8)

          8. Tax collector called (9:9-13)

          9. Questions about fasting answered (9:14-17)

          10. A girl raised from the dead (9:18-26)

          11. Two blind men given sight (9:27-31)

          12. Mute and demon-possessed man speaks (9:32-34)

          13. Multitudes viewed with compassion (9:35-38)

III. The King’s Mission & Agenda (10:1-12:50)

     A. Discourse 2: The Commissioning of the Twelve (10:1-42)

          1. The King’s men (10:1-4)

          2. Sending of the disciples (10:5-23)

          3. Hallmarks of discipleship (10:24-42)

     B. Narrative 2: The King’s Mission (11:1-12:50)

          1. Christ’s identity affirmed for John’s disciples (11:1-19)

          2. Woes pronounced on the impenitent (11:20-24)

          3. Rest offered to the weary (11:25-30)

          4. Lordship asserted over the Sabbath (12:1-13)

          5. Opposition fomented by the Jewish leaders (12:14-45)

          6. Eternal relationships defined by spiritual ancestry (12:46-50)

IV. The King’s Adversaries (13:1-17:27)

     A. Discourse 3: The Kingdom Parables (13:1-52)

          1. The soils (13:1-23)

          2. The wheat and tares (13:24-30, 34-43)

          3. The mustard seed (13:31-32)

          4. The leaven (13:33)

          5. The hidden treasure (13:44)

          6. The pearl of great price (13:45-46)

          7. The dragnet (13:47-50)

          8. The householder (13:51-52)

     B. Narrative 3: Conflict with the Kingdom (13:53-17:27)

          1. Nazareth rejects the King (13:53-58)

          2. Herod murders John the Baptizer (14:1-12)

          3. Christ feeds the 5,000 (14:13-21)

          4. Christ walks on water (14:22-33)

          5. Multitudes seek healing (14:34-36)

          6. Scribes and Pharisees challenge Christ (15:1-20)

          7. Canaanite woman believes (15:21-28)

          8. Christ heals multitudes (15:29-31)

          9. Christ feeds the 4,000 (15:32-39)

          10. Pharisees and Sadducees seek a sign (16:1-12)

          11. Peter confesses Christ (16:13-20)

          12. Christ predicts His death (16:21-28)

          13. Christ reveals His glory (17:1-13)

          14. Christ heals a child (17:14-21)

          15. Christ foretells His betrayal (17:22,23)

          16. Christ pays temple tax (17:24-27)

V. The King’s Administration (18:1-23:39)

     A. Discourse 4: Childlikeness of the Believer (18:1-35)

          1. The call for childlike faith (18:1-6)

          2. Warning against offenses (18:7-9)

          3. Parable about the lost sheep (18:10-14)

          4. Pattern for church discipline (18:15-20)

          5. Lesson about forgiveness (18:21-35)

     B. Narrative 4: Jerusalem Ministry (19:1-23:39)

          1. Kingly lessons (19:1-20:28)

               a. Divorce (19:1-10)

               b. Celibacy (19:11-12)

               c. Children (19:13-15)

               d. Surrender (19:16-22)

               e. Who may be saved (19:23-30)

               f. Equality in the Kingdom (20:1-16)

               g. On His betrayal and death (20:17-19)

               h. True greatness (20:20-28)

          2. Kingly deeds (20:29-21:27)

               a. Healing two blind men (20:29-34)

               b. Receiving adoration (21:1-11)

               c. Cleansing of the temple (21:12-17)

               d. Cursing the fig tree (21:18-22)

               e. Answering a challenge (21:23-27)

          3. Kingly parables (21:28-22:14)

               a. The two sons (21:28-32)

               b. The wicked vine-growers (21:33-46)

               c. The wedding feast (22:1-14)

          4. Kingly answers (22:15-46)

               a. Herodians: on paying taxes (22:15-22)

               b. Sadducees: on the resurrection (22:23-33)

               c. Scribes: on the first and greatest commandment (22:34-40)

               d. Pharisees: on David’s greater Son (22:41-46)

          5. Kingly pronouncements (23:1-39)

               a. Woe to scribes and Pharisees (23:1-36)

               b. Woe to Jerusalem (23:37-39)

VI. The King’s Atonement (24:1-28:15)

     A. Discourse 5: The Olivet Discourse (24:1-25:46)

          1. Destruction of the temple (24:1-2)

          2. Signs of the times (24:3-31)

          3. Parable of the fig tree (24:32-35)

          4. Lesson of Noah (24:36-44)

          5. Parable of the two slaves (24:45-51)

          6. Parable of the ten virgins (25:1-13)

          7. Parable of the talents (25:14-30)

          8. Judgment of the nations (25:31-46)

     B. Narrative 5: Crucifixion and Resurrection (26:1-28:15)

          1. Plot to kill the King (26:1-5)

          2. Mary anoints Christ (26:6-13) (John 11:2; 12:3)

          3. Judas betrays Christ (26:14-16)

          4. Passover (26:17-30)

          5. Prophecy of Peter’s denial (26:31-35)

          6. Christ’s agony (26:36-46)

          7. Christ arrested (26:47-56)

          8. Trial before the Sanhedrin (26:57-68)

          9. Peter’s denial (26:69-75)

          10. Judas’ sorrow and suicide (27:1-10)

          11. Trial before Pilate (27:11-26)

          12. Soldier’s mock Christ (27:27-31)

          13. Christ’s crucifixion (27:32-56)

          14. Christ’s burial (27:57-66)

          15. Christ’s resurrection (28:1-15)

VII. Epilogue: The King’s Assignment

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[1] https://www.researchgate.net/figure/Map-of-Roman-Palestine-during-the-First-Century-AD-Galilee-shown-in-orange-on-the-map_fig1_339615676

[2] https://catholic-resources.org/Bible/Geography-Decapolis.htm

[3] https://www.historyskills.com/classroom/ancient-history/siege-of-jerusalem-ad-70/

⁴ MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA.  

Book of Malachi, Background

Quick Rundown

     The temple of the Lord was finally reconstructed but with great disappointment, it did not take long for old habits to return. The tone of Malachi’s oracle is more a message of sharp rebuke directly from the Lord against Israel’s priests and people who became indifferent, disrespectful, and hard-hearted against the Lord. This attitude led to great social injustice throughout Israel and Jerusalem highlighting the broken covenant with the Lord (2:10-17). Malachi, whose name means “my messenger” would serve as the last messenger to Israel and the world until over 400 years later when John the Baptizer prepared the way of the Lord on the very first Christmas day. The coming of “Elijah” the prophet is the glorious capstone of Malachi’s oracle in 4:5-6.

 

Title

     The title of Malachi’s writings is derived from his name. Being the last work of the “Minor Prophets” God closes the Old Testament canon historically and prophetically with His messenger’s message.

 

Author and Date

     Interestingly, some hold the view that Malachi is an anonymous text suggesting the title is the message rather than ascribing credit to the author, Malachi. Malachi does mean “The Lord’s messenger and occurs nowhere else in the Old Testament, and the is hardly any material background provided on Malachi. But like with all the prophets they identify themselves as the author in the beginning of their writings. According to Jewish tradition, Malachi was a member of the Great Synagogue that collected and preserved the Scriptures.

     Looking solely at internal evidence, the date of the prophecy points to the late fifth century B.C. most likely during Nehemiah’s return from exile to Persia around 433-424 B.C. (Nehemiah 5:14; 13:6). Sacrifices were being made at the second temple (1:7-10; 3:8), which was finished in 516 B.C. (Ezra 6:13-15). Many years had passed since then as the priests increasingly became complacent and corrupt (1:6-2:9). Malachi’s reference to the “governor” in 1:8 speaks of the time of Persian dominance in Judah when Nehemiah was revisiting Persia (Nehemiah 13:6), while his emphasis on the law coincides with a similar focus by Ezra and Nehemiah (4:4; cf. Ezra 7:14,25,26; Nehemiah 13:23-27), withholding of tithes (3:8-10; cf. Nehemiah 13:10-14), and social injustice (3:5; cf. Nehemiah 5:1-13). Nehemiah arrived in Jerusalem around 445 B.C. to rebuild the wall, and returned to Persia in 433 B.C. He later returned to Israel around 424 B.C. to deal with the sins Malachi described (see Nehemiah 13:6). So, it is likely that Malachi was written during the period of Nehemiah’s absence, almost a century after Haggai and Zechariah began to prophesy. Similar to Revelations 2 and 3 in which Christ writes what He thinks about the conditions of the churches, here God writes through Malachi to impress upon Israel His thoughts about the nation.

Background and Setting

     Only 50,000 exiles had returned to Judah from Babylon between 538-536 B.C. The temple had been rebuilt under the leadership of Zerubbabel in 516 B.C. and the sacrificial system had been restored. Ezra had returned in 458 B.C. followed by Nehemiah in 445 B.C. After being back in the land of Palestine for only a century religious routine led to hard-heartedness toward God’s great love for them and further widespread departure from God’s law and covenant by both the priests and the people. Malachi rebuked and condemned these abuses, forcefully indicting the people and urging them to repent. When Nehemiah returned from Persia a second time about 424 B.C., he vigorously rebuked the people for these abuses in the temple and priesthood for violating Sabbath rest and for unlawful divorces from their Jewish wives, so they could marry Gentile women (Nehemiah 13).

    As over two millennia of Old Testament history since Abraham concluded, none of the glorious promises of the Abrahamic, Davidic, and New Covenants had been fulfilled in their ultimate sense. Although there had been a few high points in Israel’s history, e.g., Joshua, David, and Josiah, by all appearances Israel had lost all opportunity to receive God’s favor since less than 100 years after returning from captivity they had already sunk back to a depth of sin that exceeded the former iniquities which brought on their deportations by the Assyrians and Babylonians. Beyond this the long-anticipated Messiah had not arrived and did not seem to be in sight.

     So, Malachi wrote this capstone prophecy of the Old Testament in which he delivered God’s message of judgement on Israel for their continuing sin and God’s promise that one day in the future, which Israel would repent. Messiah would be revealed, and God’s covenant promises would be fulfilled this time not only to Israel but also to the whole world. There were over 400 years of silence from the divine, with the last from Malachi delivering condemnation before the next prophet would come. That was John the Baptist preaching, “Repent, for the kingdom of heaven is at hand!” (Matthew 3:2). Politically, at the time the temple was completed the Persians were in control. When Messiah had come, the Romans were now in power (learn about the Greco-Persian Wars & the Spartans). 

A map of Persia’s empire²

A map of Alexander’s empire and the successor kingdoms it broke into³

Historical and Theological Themes

     The Lord repeatedly referred to His covenant with Israel reminding them from His opening words of their unfaithfulness to His covenant relationship which was exactly like a marriage (1:2-5; 2:4,5,8,10,14; 3:1). It was painful for the Lord for His bride to act this way and His love for His people pervades the book. Apparently, the promises by the former prophets of the coming Messiah who would bring final deliverance and age-long blessings, and the encouragement from the recent promises of Haggai and Zechariah (ca 500 B.C.) had only made the people and their leaders more resolute in their complacency. They thought that this loving relationship could be maintained solely by formal ritual but was disjointed by how they lived. In a penetrating rebuke of both priest in 1:6-2:9 then the people in 2:10-16, Malachi reminded them that the Lord is coming. This is what they were seeking according to 3:1, but His coming would be judgment to refine, purify, and purge them (3:2-3). Malachi assaulted the widespread corruption, wickedness, and false security by directing judgments at their hypocrisy, infidelity, compromise, divorcing, false worship, and arrogance. All this was a direct net result of them not wanting outward nor inward compliance with God’s law nor acceptance of His will. When the church gets sick, so goes the community.

     Malachi set forth his prophecy in the form of a dispute, employing the question-and-answer method. The Lord’s accusations against His people were frequently met by cynical questions from the people (1:2,6,7; 2:17; 3:7,8,13). At other times the prophet presented himself as God’s advocate in a lawsuit, posing rhetorical questions to the people based on their defiant criticisms (1:6,8,9; 2:10,15; 3:2).

     Malachi indicated the priests and the people on at least 6 counts of willful sin: 1) repudiating God’s love (1:2-5); 2) refusing God His due honor (1:6-2:9); 3) rejecting God’s faithfulness (2:10-16); 4) redefining God’s righteousness (2:17-3:6); 5) robbing God’s riches (3:7-12); and 6) reviling God’s grace (3:13-15). There are 3 interludes in which Malachi rendered God’s judgment: 1) to the priests (2:1-9); 2) to the nation (3:1-6) and 3) to the remnant (3:16-4:6).

Interpretive Challenges

     There is a fare debate around the meaning of Elijah being sent “before the coming of the great terrible day of the Lord” in 4:5. Was it John the Baptizer who fulfilled this prophecy or was it yet to happen in the future? Will Elijah be reincarnated? It seems best to view Malachi’s prophecy as a reference to John the Baptizer and not to a literally incarnated Elijah. Not only did the angel announce that John the Baptist would go “before Him in the spirit and power of Elijah” (Luke 1:17), but John the Baptizer himself said he was not Elijah in John 1:21. Thus John was like Elijah, internally in “spirit and power” and externally in rugged independence and nonconformity. If Israel would receive the Messiah, then he would fulfill this part spoken of in Matthew 11:14; 17:9-13); if Israel refused the King then another Elijah-like prophet would be sent in the future, perhaps as one of the two witnesses revealed in Revelation 11:1-19.

Application

     It is helpful to read the Old Testament to establish an understanding of who God is and who man is (Exodus 15:11). Malachi’s oracle serving as the Old Testament’s bookend shows just how broken humanity is. But he also illuminates the cause of that brokenness, being broken covenant with our Creator God. Michah assaulted the widespread corruption, wickedness, and false security of the priests and then the people. This did not please God at all, in fact it grieved the Lord who had encouraged and helped His people rebuild the Temple during the time of the Persian empire. But Israel kept defaulting to mere ritual rather than relationship (Malachi 1:7-9). All this was a direct net result of them not wanting outward nor inward compliance with God’s law nor acceptance of His will, ultimately a lack of understanding His love. Israel and the temple were supposed to serve as the light and love of their Lord God, but they did the opposite. When Christ comes, those who are His whether Jew nor Gentile. In Malachi and previous texts, we see what happens when the temple goes rotten (Lamentations 4:11-13; Zephaniah 3). When the church gets sick, so goes the community (Malachi 2:10). Christ repeats the Father’s solution in 4:2 by explaining to the scribes and Pharisees who asked, “Why do you eat and drink with the tax collectors and sinners.” Christ answered and said to them, “Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous, but sinners, to repentance” (Luke 5:30-32).

Outline

I. Denunciation of Israel’s Sins (1:1-2:16)

     A. God’s Reminder of His Love for Israel (1:1-5)

     B. Rebuke Against the Priests (1:6-2:9)

          1. Israel’s Contempt for God’s Altar (1:6-14)

          2. Israel’s Contempt for God’s Glory (2:1-3)

          3. Israel’s Contempt for God’s Law (2:4-9)

     C. Rebuke of the People (2:10-16)

II. The Declaration of Israel’s Judgment and Blessing (2:17-4:6)

     A. The Coming Messenger (2:17-3:5)

     B. Challenge to Repent (3:6-12)

     C. Israel’s Criticism Against the Lord (3:13-15)

     D. Consolation of the Faithful Remnant (3:16-4:6)

 

Reference:

MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA. 

2. Israel Institute of Archaeology

3. OER Project (https://www.oerproject.com/OER-Materials/OER-Media/HTML-Articles/Origins/Unit4/Worlds-Collide-Persians-and-Greeks/800L)

Book of Zechariah, Background

Quick Rundown

     As Haggai encouraged the discouraged Jewish exiles to rebuild the temple and repent, Zechariah encouraged them to repent and renew their covenant with God and to finish building. Zechariah is the lengthiest and most positive of the ‘minors.’ It is interesting to note that during the rebuilding of the temple Zechariah also received great insights into Messiah’s Advent. Spiritual renewal was of necessary first emphasis for the people of God to repent and rightly worship the Lord God before the temple was rebuilt. The people were guilty of the very thing their ancestors had done before their exile, so repentance was the only way to receive the blessings of God to reconstitute the temple (1:5-6). Despite their intense internal and external opposition Zechariah assured them of God’s abiding comfort and care and that God would renew and continue covenant with Israel and the rest of the world. Messiah’s hope in Zechariah’s writing further highlighted for Israel and the world God’s plans beyond the temple in Jerusalem.

Title

     Zechariah’s authorship is traditionally and universally held by Jews and Christians. His name is common to more than 29 Old Testament men. His name means “The Lord remembers.” More on that later. Zechariah’s prophecy is second only to Isaiah in the breadth of prophets writing about Messiah.

 

Author and Date

     Zechariah was also a priest like his earlier cohorts Jeremiah and Ezekiel (Nehemiah 12:12-16). According to tradition that would have meant he was a member of the Great Synagogue council of 120 originated by Nehemiah and presided over by Ezra. This council later developed into ruling elders of the nation, known as the Sanhedrin.  According to Nehemiah’s record in 12:16 we see that Zechariah was born in Babylon during Israel’s exodus, joining his grandfather Iddo in the group of exiles who first returned to Jerusalem under the leadership of Zerubbabel and Joshua the high priest (Nehemiah 12:4). Other places in Scripture mention Zechariah as “son of Iddo,” (Ezra 5:1; 6:14; Nehemiah 12:16) unlike in Zechariah 5:1. This means it is likely that his father, Berechiah died at an early age before he could succeed his father into priesthood.

     In the second year of Darius (1:1), dated 520 B.C. Zechariah penned his opening words. The Persian emperor Cyrus had died and was succeeded by Cambyses around 530-521 B.C. who conquered Egypt! He had no son and killed himself, and Darius rose to the throne by quelling a revolution. Zechariah was Haggai’s contemporary and began prophesying 2 months after Haggai. Zechariah 2:4 suggests the prophet was younger than Haggai. The last dated prophecy in 7:1 came approximately two years after his first, making them identical in time with Haggai’s prophecy around 520-518 B.C. Chapters 9-14 are generally thought to have come at a later period of his ministry, evidenced by differences in style and references to Greece indicating a date between 480-470 B.C. This would have been after Darius I who reigned 521-486 B.C. and during Xerxes’ reign from 486-464 B.C. (remember this was the king who made Esther queen of Persia). It is unknown how long Zechariah’s ministry lasted but according to Matthew 23:35 he was murdered between the temple and the altar, similar to his earlier namesake (son of Jehoiada) mentioned in 2 Chronicles 24:20-21 who had been stoned to death.

 

Background and Setting

     The historical background and setting of Zechariah are the same as Haggai. In 538 B.C. Cyrus the Persian freed the captives from Israel to resettle their homeland and about 50,000 returned from Babylon (Ezra 1:1-4). They immediately began to rebuild the temple according to Ezra 3:1-4:5, but opposition from neighbors followed by indifference from within caused the work to be abandoned (Ezra 4:24). Sixteen years later Haggai and Zechariah were commissioned by the Lord to stir up the people to rebuild the temple. The temple was completed 4 years later in 516 B.C. (Ezra 5:1,2; 6:15).

 

Historical and Theological Themes

     Zechariah joined Haggai in rousing the people from their indifference, challenging them to resume building the temple. Haggai’s primary purpose was to rebuild the temple; his preaching had a tone of rebuke for the people’s indifference, sin, and lack of trust in the Lord. He was used to start the revival while Zechariah with a more positive and overt Messianic tone was used to keep the revival going, calling the people to repent and assurance of future blessings for renewed covenant. Zechariah sought to encourage the people to build the temple in view of the promise that someday Messiah would come to inhabit it. The people were not just building for the present, but with the future hope of Messiah in mind. Zechariah encouraged the people, still discouraged and beaten down by the Gentile powers (1:8-12), with the reality that the Lord always remembers His covenant promises to them and that He will restore and bless them. Thus, the name of the book aptly written by its rightful author “The Lord remembers,” contains the seed form of the theme of the prophecy.

    The “apocalypse of the Old Testament” as it is often called relates both to Zechariah’s immediate audience as well as to the future. This is borne out in the structure of the prophecy itself as each of the 3 major sections shows (1-7, 8, 9-14). Zechariah appropriately begins historically and then moves forward tot the time of Messiah’s Second Advent when Messiah returns as The Temple and Branch and sets up His earthly kingdom. Zechariah reminded the people that Messiah and both an immediate and long-term commitment to His people. Thus, Zechariah’s words were gracious, comforting words in 1:13, both to the exiles of his day and to the remnant of God’s chosen people in that future day.

     Zechariah’s oracles are the most messianic, apocalyptic, and eschatological in the Old Testament. In this context, it is interesting to note that of the prophets Zechariah is the one who mentions Jerusalem the most. The first most prominent oracle of Jerusalem comes from Isaiah. So, it is significant that Zechariah’s prophecy is primarily about Jesus Christ, focusing on His coming glory as a means to comfort to Israel and the world (1:13,17), the focal source of salvation geographically located in Jerusalem. While the book is filled with amazing visions, prophecies, signs, celestial visitors, and the voice of God it is also richly practical, dealing with issues like repentance, divine care, salvation, and holy living. All prophecy would soon be silenced for more than 400 years until John the Baptist. God used Zechariah to bring a rich abundant outburst of promise for the future to sustain the faithful remnant through those silent years, which it did!

 

Interpretive Challenges and Application

     While there may be numerous challenges to the reader, two passages within Zechariah’s prophecy present notable interpretive difficulty. In 11:8 where “the Good Shepherd” is mentioned annihilating the “three shepherds in one month.” This is not easy to understand but it is helpful to keep the context in mind in this section suggesting a correct view that identifies these shepherds of the priests, elders, and scribes of Israel (Matthew 23). During Christ’s earthly ministry He confronted the hypocrisy of Israel’s religious leaders, disowning them with scathing denunciations, followed by the destruction of the whole nation in A.D. 70. Since Christ’s first coming the Jewish people have had no other prophet, priest, or king.

     There are also considerable discussions surrounding 13:6 and the identity of the individual who possessed “wounds between your arms.” It may be tempting to identify this person as the Messiah, referring to His crucifixion. However, given the context Christ neither denied that He was a prophet, nor could He have claimed He was a farmer, or that He was wounded in the house of His friends. Therefore, it is a reference to a false prophet as the context determines in 13:4-5, who was wounded for his idolatrous worship (problem of Israel). The zeal and light of the Lord will always be so great in the kingdom of the Messiah that idolaters will make every attempt to hide their true identity, while their scars telltale evidence of their iniquities.

 

Outline

I. Call to Repentance (1:1-6)

II. Eight Nigh Visions of Zechariah (1:7-6:15)

     A. Man Among the Myrtle Trees (1:7-17)

     B. Four Horns and Four Craftsmen (1:18-21)

     C. Man with Measuring Line (2:1-13)

     D. Cleansing of High-Priest (3:1-10)

     E. Gold Lampstand and Two Olive Trees (4:1-14)

     F. Flying Scroll (5:1-4)

     G. Woman in Ephah (5:5-11)

     H. Four Chariots (6:1-8)

     I. Coronation of Joshuah the High Priest (6:9-15)

III. Four Messages of Zechariah (7:1-8:23)

     A. Questions about Fasting (7:1-3)

     B. Four Responses (7:4-8:23)

          1. Rebuke for Wrong Motives (7:4-7)

          2. Repentance Required (7:8-14)

          3. Restoration of Favor (8:1-17)

          4. Fasts Become Feasts (8:18-23)

IV. Two Burdens of Zechariah (9:1-14:21)

     A. Messiah’s Rejection at First Advent (9:1-11:17)

     B. Messiah’s Acceptance at Second Advent (12:1-14:21)

 

Source: MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA. 

Book of Haggai, Background

Quick Rundown

     The prophecy of Haggai is a short and straightforward prophecy about the rebuilding of the House of the Lord after it was destroyed by the Babylonians in 586 B.C. (2 Chronicles 36:19), 374 years after its completion in 960 B.C (1 Kings 6:9-14). Ezra also wrote about the completion of the rebuilding under Cyrus king of Persia in 536 B.C. (Ezra 6:15). Three years before that, when Cyrus conquered Babylon in 539 B.C., he had allowed the exiled Jews to return home to rebuild the temple in Jerusalem. One group returned the next year, completing and dedicating the temple foundation within two years. Then the people around them set out to discourage the people of Judah and make them afraid to continue building (Ezra 4:4-6:22). Sixteen years after Cyrus, Darius took the throne, and the prophet Haggai urged the people to restart their work. He called on Zerubbabel specifically who was the appointed governor and Joshua the high priest to lead the project. Within four years the reconstruction was completed and renewed worship in the temple resumed.

     Haggai delivered his message in four parts during the first four months of Darius’ second year in power. The first message is about Israel’s crops which had not been blessed because the House of the Lord was left in ruins (1:2-12). The second message gave encouragement to those who found the new temple a bit disappointing compared to the original temple completed by Solomon (1:13-2:9). God promised that its original glory would outshine the first temple (2:9). The third message assured the people that from now on their crops would be blessed (2:10-19). The final message was a personal encouragement to Zerubbabel himself, the heir to the throne of David (both whom we’ll see later in Joseph’s genealogy). The people are back in their land and so is the Lord’s blessing.

 

Title

     The prophecy bears the name of its author. Because his name means “festal one,” it is suggested that Haggai was born on a feast day. Haggai is the second shortest book in the Old Testament, Obadiah being the shorter, and is quoted in the New Testament (Hebrews 12:26).

Author and Date

     Apart from his short prophecy little is known about Haggai. Haggai is mentioned briefly in Ezra 5:1 and 6:14, on both occasions in conjunction with the prophet Zechariah. The lists of refugees in Ezra does not mention Haggai; you would have to do your own footwork to trace his ancestry (*Ezra 5:1; 1 Kings 4:14; 1 Chronicles 6:21, 27:21; 2 Chronicles 9:29, 12:15, 13:22; Ezra 6:14, 8:17; Zechariah 1:1,7). Interestingly he appears to be a relative of Zechariah (Zechariah 1:1; Ezra 5:1). It is likely Haggai may have seen the glory of Solomon’s temple before it was destroyed, making him at least 70-year-old when he wrote this prophecy (Haggai 2:3).

     Since there is textual harmony with other prophets there is no ambiguity nor controversy about the date of the prophecy. The occasion of each of his 4 prophecies is clearly specified (1:1; 2:1; 2:10; 2:20), occurring within a 4-month span in the second year (520 B.C.) of king of Persia, Darius Hystaspes (ca. 521-486 B.C.). Haggai most likely had returned to Jerusalem from Babylon with Zerubbabel 18 years earlier in 538 B.C.

Background and Setting

     In 538 B.C. as a result of the proclamation of Cyrus the Persian (Ezra 1:1-4), Israel was allowed to return from Babylonian captivity to Judah and Israel under the civil leadership of Zerubbabel and the spiritual guidance of Joshua the High-Priest (Ezra 3:2). About 50,000 Jews returned. Two years after resettling, they began to rebuild the temple in 536 B.C. (Ezra 3:1-4:5), but of course they faced severe opposition from their neighbors who eventually caused the work to be delayed until the reign of Darius king of Persia (Ezra 4:1-24).

Historical and Theological Themes

    The primary theme is the rebuilding of the temple of God, which lay in ruins since its destruction by Nebuchadnezzar in 586 B.C. By way of 5 messages from the Lord Haggai exhorted the people to renew their efforts to build the house of the Lord. Haggai motivated them by noting that the drought and crop failures they were enduring were caused by misplaced spiritual priorities (1:9-11).

     But to Haggai, the rebuilding of the temple was not an end in itself. The temple represented God’s dwelling place, His manifest presence with His chosen people. The destruction of the temple by Nebuchadnezzar followed the departure of God’s dwelling glory (Ezra 8-11); to the prophet, the rebuilding of the temple invited the return of God and his presence. Using the historical situation as a springboard Haggai celebrated the supreme glory of the ultimate Messianic temple yet to come (2:7), encouraging them with the promise of even greater peace (2:9), prosperity (2:19), divine rulership (2:21,22), and national blessing (2:23) during the reign of Christ.

Interpretive Challenges and Application

     It is interesting to note the phrase “the wealth of all nations” found in 2:7. Although many translations exist, there are essentially only two interpretations. Pointing to “The silver is Mine and the gold is Mine” in 2:8 as well as to Isaiah 60:5 and Zechariah 14:14, some contend that this refers to Jerusalem to which the wealth of other nations will be brought during the Millennium (Isaiah 60:11; 61:6). But it does seem preferable here to reference the Messiah, a Deliverer for whom all nations ultimately long. Not only is this interpretation supported by the ancient rabbis and the early church, the mention of “glory” in the latter part of the verse suggests a personal preference to the Messiah (Isaiah 40:5; 60:1; Luke 2:23).

1)      Who has been your greatest influence towards obedience to God in your life? How has their influence and your obedience affected you?

2)      Who has been your greatest opposition towards obedience to God in your life? How has opposition and indifference from others affected you? How will their opposition and indifference affect you in the future?

3)      What has been the most difficult undertaking you’ve accomplished? What has been the most difficult thing or project you’ve had to abandon and then resume?

4)      What are some of the greatest shake-ups you’ve experienced? What challenges and changes did these experiences bring about?

5)      What have you tried to build in the past? What are you trying to rebuild right now? Are you waiting for everything to fall into place until you can worship God, or are you seeking and worshipping God now as you are building?

Outline

        I. Rebuke for Disobedience 1:1-11

      II. Remnant Responds and Rebuilds 1:12-15

    III. Return of God’s Glory 2:1-9

    IV. Religious Questions 20:10-19

      V. Reign of The Lord 2:20-23

Source: MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA.