True Religion (Part I )

Zechariah 7

February 16, 2003

 

The delegation questioned certain fast-days' legitimacy, likely to extend working days in the Persian realm (rather than Jewish holy days).  But Zechariah calls their hand on their motives for the fast days.  They were out of self-pity rather than a genuine change of heart and lifestyle before God. 

 

So he counsels them on what they needed to prioritize rather than the external religious observances. Verses 9-10 offer practical exhortations:

 

(1)   Rendering true justice

(2)   Practicing covenant mercy

(3)   Caring for the oppressed

(4)   Refusing to even think of wronging others

 

Instead they had turned a deaf ear and intentionally refused to listen to the prophetic word, making their hearts like flint in spite of the Spirit sending out the word (here is the first instance of Holy Spirit as agency of the divine word).  Regarding, "they made their hearts like flint so that they could not hear," demonstrates the attitude of wanton rebellion against God's way and the stubborn pursuit of sin and one's own way. 

 

Consequently, God sent great wrath that levied desolation.  Their defiance closed the ears of heaven in their time of desperation.  God scattered them among those in antithesis to God and covenant.  God removed the covenant gifts.  The problem was not the fast-days but their failure to take serious the demands of God.  External obedience is not different, but true heart affection that results in steadfast obedience to God's demands is much different.

 

I. Questions

 

1. The wrong question  v. 3

 

In light of the temple being almost complete, they questioned their regular ritual.  But these fasts were never commanded by God.  They were expressions, instead, of self-pity and served to apply salve when radical surgery was necessary.  They covered their sin, neglected obedience in acts of covenant mercy, and yet persisted in their fast days to commemorate: (8:19)

 

(1)   Destruction of the temple (17th day of the 5th month)

(2)   City walls of Jerusalem breached (9th day of 4th month)

(3)   Murder of Gedaliah and thus the deportation of the remnant to Babylon (fast of 7th month)

(4)   Beginning of Nebuchadnezzar's siege of Jerusalem (10th day of 10th month)

 

(There's uncertainty as to the men being sent from Bethel or being sent from Babylon if Bethel-Sharezer is the personal name.  The Hebrew is ambiguous:  "Sent Bethel Sharezer and Regem Melach and his men" (Baldwin 141).  It doesn't affect the meaning either way.)

 

They had observed these days for 60 years or more.  And yet their reasons of observation were not commanded by God only Yom Kippur was commanded) and thus had turned into self-serving events.  They lacked the humility, obedience, and loving service that ought to characterize God's people. 

 

Application:

 

(1)   We never have to ask about whether or not to obey God's commands.

(2)   Self-imposed rituals while appearing spiritual, may actually appeal to selfish motives.

(3)   Unless our religious observances result in purity of life and devotion to God and selfless service to others,  

       then it proves to be futile. 

 

2. Probing questions vv. 4-7

 

God asks the right questions!  While certainly not suggesting morbid introspection, these questions remind us of how we must regularly ask ourselves the kind of questions that will probe our motives and ambitions.  "...was it actually for Me that you fasted?"  We can add an array of spiritual substitutes:  obeyed, worshiped, rave, preached, sang, prayed, taught, served, sacrificed...

 

This was actually a subtle legalism that satisfied themselves rather than obeyed the Lord.

 

Illustration:  The Reformed Church historically has held to the regulative principle for worship and church life, i.e. that teaching, commands, precepts, and examples of Scripture serve to direct the boundaries and the nature of our worship and practice.  There is a wonderful safeguard here, though this too can be approached with impure motives, and that is knowing what is pleasing to God since it is revealed in Scripture rather than presuming that our actions are God-pleasing.  That's the implication of the question in v. 5.

 

It was not that they were ignorant of what was pleasing to God.  For v.7 assumes that they had heard the previous teaching of the prophets, yet they decided to ignore what they had heard.  Consequently, what had before been a fruitful, inhabited land was now barren and desolate.  The question begs the audience to remember the previous pattern of men living according to their own dictates and not that of God's Word.  Se where it had landed them?  

 

II. Exhortation

 

1. Actions by God's people that have no substitute   vv. 8-10

 

Here was the problem.  The previous or pre-exilic prophets had exhorted them to justice, integrity, mercy, but they chose empty ritual over substance.  That is the common problem through the centuries (Micah 6:6-8, Hosea 6:4-6).  The commands call for social action.  Earlier in our past century there was much talk about the social gospel as opposed to the biblical gospel.  And indeed, there were those that substituted - and continue to do so - social activism for an evangelical faith in the merits of Christ.  But the implication of our text is not to neglect repentance and faith.  Zechariah has already declared the gospel of Christ in "the Branch" who combines the offices of High Priest and King, and who will ultimately build the temple of the Lord - the Church.  But how do you respond when you believe in Christ?  Here is the call to social action. 

 

(1) Dispense true justice

 

This shows the importance that relationships in the community of faith are to be of utmost importance so that believers must strive to deal rightly with one another, to restore "harmony and peace where there has been conflict and injustice" (Baldwin 145), to practice humility and generosity toward others, and to restore integrity in relationships. 

 

(2) Practice kindness and compassion each to his brother. 

 

"Kindness" is the familiar "chesed" or covenant mercy or covenant love.  Chesed was certainly to mark the marriage relationship as well as those with friends and allies (Baldwin 146).  But here it amplifies to insist on "the generosity and warmth that characterize true friendship," like that of David and Jonathan, and "permeates all relationships."

 

Application: 

This is one reason why the modern notion of anonymity in the church is foreign to Scripture and increasingly undermining the Christian community.  We are to seek to know one another and serve one another as God enables us.  We must never be satisfied with just "going to a church service" and then escaping the rest of the week into our own shell. 

 

(3) Do not oppress the widow and the orphan, the stronger or the poor. 

 

We cannot begin to imagine the deprivation this foursome faced in the ancient world.  With no breadwinner, no protector, no security, no resources, and no citizenship they were laid bare to the most abuse in society.  Many starved or sold themselves into slavery or turned to prostitution or turned to crime to survive.  They were the ignored, at best, and abused at worst.  God's people were to be different than the world's attitude toward them (note The Last Letters of Pergamum, Bruce Langueckey, pp. 124-128 for broad picture).

 

Application:  This is a critical area of international mission work as well as domestic opportunities. 

 

(4)   Do not devise evil in your hearts against one another. 

 

This may suggest bringing false accusations in regard to the law against others (Baldwin 146), due to the legal tones in the similar 8:16-17 passage.  At it's root it is a divine prohibition from seeking or even imagining ill toward others.  This sounds much like Matthew 5:21-22, 5:27-30.

 

Justice -kindness-compassion - thoughtfulness - are to characterize God's people because it characterizes our God.

 

2. Reactions that are costly   vv. 11-14

 

The history of Israel is replete with examples of turning away from God's teaching.  Such a response or reaction to divine instructions can only meet with a divine response.  Yet so many persist in defiance as though God is not God.  "...pay attention" implies to hear with a view of investigating the words' validity and taking action upon them.  This is no "recreational listening" but serious consideration of truth.  The "stubborn shoulder" is like that of a dog or a mule that stiffens resistance to going where you are pulling.  "Stopped their ears" means literally "made them heavy."  That is done by excuses, preoccupations, rationalizing around truth, ignoring, etc. (Baldwin 147.

 

The underlying motive in this is sin, and specifically, the arrogant insistence that "my way" is better or more appropriate than "God's way."  Ultimately, there are sin-issues at the root of this type of defiance.  The sins may be covered from other's sight but they are there. 

 

The danger of not hearing and yielding to God's word of exhortations is that our hearts become hardened to receiving the word.  We become duller and duller, understanding less and less, and pursuing our own course more and more.  Verse 12 - "flint" instead of flesh caused their rejection of the Holy Spirit mediated prophetic word.  "Zechariah is the first to record this aspect of the doctrine of the Spirit," which we see developed in greater way n the New Testament (II Timothy 3:16-17; II Peter 1:19-21).  They were not simply rejecting the prophets, they were resisting and rejecting God's Spirit. Verses 12b-14 demonstrate the result:  (1) wrath, (2) God does not listen, (3) Dispersion, (4) Desolate land (even the good land was affected by their disobedience).

 

Why does Zechariah repeat history?  So that his present audience - and future ones - might learn from it and not repeat the same foolish ways.  They asked about "fast days" but he does not answer that question or even mention it as yet.  Instead he goes to the heart issues that were betrayed by their question.  Were they so consumed with having this question answered that they did not listen and learn?  That is a current danger for any one of us.  We can become preoccupied with the wrong issue and fail to listen, learn, and apply truth.  This is a great danger!  Far too often people have an "agenda" in mind that consumes them but they fail to be open and sensitive to God's word.  It can happen with any of us. 

 

Application: 

 

(1)   Am I consumed with things - even religion things - that have sidetracked my thoughts on Christ and the 

       purity and power and joy of the gospel?

(2)   Am I stubborn and argumentative, being quick to speak and slow to hear?

(3)   Do I withdraw from other Christians because I perceive myself to be more astute or because I secretly fear

       being proved wrong? 

(4)   Have my preoccupations led to more humility before God, holiness in life, and service to others?

 

PART II March 2, 2003   

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