Zech 11:14-17; 13:7-9, One Shepherd, Two Advents

Zechariah was told to prepare the flock for slaughter.  The flock is no longer receiving the grace of God but is dedicated to destruction.  It has been pointed out by others, and I see it as well, that between Zech. 11:14 and 11:15 is the age of the Church, the time between the two advents of Christ. 

In 11:15 Zechariah is told to take new implements for shepherding, “the implements of a foolish shepherd.”  The reason is that God had determined to raise up a shepherd over Israel that would not care for the flock at all (v16).  This is God’s doing, not the actions of the evil “shepherds of Israel.”  This shepherd is “worthless,” as he leaves the flock, being unable because of weakness and blindness to give what the flock needs (v17).

This is the end of the “burden” of the LORD in Zech. 9-11.  Ch. 12:1 begins another prophetic “burden,” continuing through Ch. 14.  In 12:1-13:6 you will see a message of hope and salvation.  God will use Israel to bring the nations to His place of judgment (12:1-9).  The people of Israel will see the Messiah they pierced and will repent of sin (12:10-14).  Idolatry will be removed from Israel (13:1-6).  The story concludes in Ch. 14, but the issue of a shepherd for Israel arises again in 13:7-9. 

What we have in the three verses is a short version of what will happen.  First, the LORD’s Shepherd must give His life for the sheep.  The LORD who said “prepare the flock for slaughter” now says, “Strike the Shepherd,” My Shepherd.

7 “Awake, O sword, against My Shepherd, Against the Man who is My Companion,” Says the LORD of hosts. “Strike the Shepherd, And the sheep will be scattered; Then I will turn My hand against the little ones.

Then the work of the Good Shepherd must be applied to the flock. 

8 And it shall come to pass in all the land,” Says the LORD, “That two-thirds in it shall be cut off and die, But one-third shall be left in it:

9 I will bring the one-third through the fire, Will refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them. I will say, ‘This is My people’; And each one will say, ‘The LORD is my God.’ ”

In these verses we see the history of the Shepherd and the flock from the cross of Jesus until the saved nation enters with Him into His righteous Kingdom.

When Jesus told His disciples that all “the Son of Man indeed goes just as it is written of Him,” He knew that this included the evil intentions of the evil shepherds of Israel.  The OT was very clear about this.

Zech. 11:4-17, Thirty Pieces of Silver

There is yet another “major” OT passage that prophesied the involvement of the wicked shepherds of Israel in the crucifixion of our Lord.  It is a theme woven throughout Zech. 9-14.  The NKJV calls Zech. 11:4-17 the “Prophecy of the Shepherds.”  Zech. 13:7-9 is called “The Shepherd Savior.” 

To get the gist of this prophecy, we need to understand Zech. 11:4: “Thus says the LORD my God, ‘Feed the flock for slaughter.’”  The LORD is speaking with Zechariah.  The flock is Israel, as we will see.  He is told to fatten them up so that they can be butchered and sold.  Why would the LORD say this?  The rest of the sentence in v5 tells us: “whose owners slaughter them and feel no guilt; those who sell them say, ‘Blessed be the LORD, for I am rich’; and their shepherds do not pity them.”  There we have it again!  The shepherds of Israel who are out to make themselves rich off the flock that they are supposed to watch after.  The reason is that the LORD no longer pities the flock.  He is giving them over to their fellow Israelites, their neighbors and their king.  So Zechariah did as he was told (v7).

Shepherds typically had two staves: one for outside danger and one for internal strife.  Zechariah has these and gives them names: Beauty (meaning “grace”) and Bonds (referring to unity).  Not only was the flock under control; he also took control of the unrighteous shepherds of Israel, dismissing three in one month (v8).  Some try to find a historical situation that fits this description, but I go with those who refer the three to the prophets, priests and kings, the three classes of shepherds in Israel.

But then he leaves the sheep to themselves, withdrawing “Beauty” (God’s grace that established the covenant with Abraham) and “Bonds” (resulting in the division of the nation into two, Israel and Judah, v14).  He does this because, as the poor of the flock understand, “it was the word of the LORD” (v11). 

It is important to understand this: Zechariah is doing what we might call “the dirty work” but he is doing what the LORD told him to do.  We say this because of what happens next: Zechariah asks for his wages, not asking the LORD who had asked him to prepare them for slaughter, but asking the evil shepherds whose goal was to get rich off the sheep.  He asks for his wages, and they give him “thirty pieces of silver” (v12).  It is then the LORD who says, “throw it to the potter.”  It’s hard not to think of Matt. 27:3-10 where Judas’ betrayal and remorse is seen as he returns the money to the shepherds of Israel. 

Now you may wonder if God intended all this to be the foretelling of what would happen in the NT.  The answer is found in v13: the LORD calls the thirty pieces of silver “that princely price they set on me.”  The price is not just the worth of the betrayer; it is the declared worth of the One being betrayed!

We must stop here but this story is not finished.  It get’s quite exciting!

Psalm 90

 (I recently had the joy of sitting in on a Bible Study led by one of my sons.  He was talking about the Psalms, noting that Ps. 89 was the last of Book III, and was the darkest of the sections, as we have seen, written with the backdrop of no Davidic king, apparently in the time of captivity and dispersion.  Then he noted how the first Psalm in the next book, Ps. 90, was the only Psalm attributed to Moses.  How perfect, he said, that God would remind His people through Moses that however dark the times are, God is still in control, still the One for Israel to trust.)

This Psalm deals with the reality of our lives, that they are comparatively short.  And the shortness of life brings with it certain issues and great cause to seek the Lord daily.  It is the only Psalm attributed to Moses and is interesting given that the length and strength of his life was exceptional at 120 years (Deut. 34:7).

·         90:1-2: God is eternal.  His existence spans all our generations.  He existed before creation, meaning He is from everlasting to everlasting because before creation there was no time.  He was not far removed from His creation but has been our dwelling place (Heb. ma’own, a place to live in peace, a refuge).

·         90:3-6: On the other hand, man is temporal.  Very temporal!  God has commanded man to “return” to the dust of the earth from which he was made.  The length of our lives is insignificant compared to God’s existence (v4). [Sidebar: this verse does not present an equation that one of our days equals 1000 years of God’s time.  Notice it also says 1000 years of God’s time are like a watch in the night.  God has no beginning nor end.  The point is simply to show how finite and limited we are compared to our Creator.]

·         90:7-11:  Additionally we must also say that our lives seem long to us because they are so full of sorrow.  That sorrow is our own fault; it is not because of some defect involved in our creation by God.  He is angry with mankind because of their sins.  The satisfying life in the Garden of Eden was lost when Man sinned.  The resulting curse brought labor and sorrow, what verse 3 called destruction, and the result was a life generally of 70 to 80 years.

·         90:12-17:  What can we, what should we, do?  We should cry out to the One who has been our dwelling place in all generations!  Thus Moses does this.

ü  Teach us to number our days, v12.  What a great prayer.  Given our short life there is no time to waste.  We must be redeeming the time (Eph. 5:16).

ü  Have compassion on Your servants, v13.  Given our frailties and God’s righteous anger we should plead for His compassion.  Moses uses the same word “return” as in v3: since we are returning to dust He prays God will return to us in compassion rather than turning His face from us. [Sidebar: a literal translation of the last phrase of this verse would be, "repent concerning thy servants." The first use of this word is in Genesis 5:29 where Noah's name is connected with comfort from the work and toil of our hands, in other words the destruction Psalm 90 verse 3 speaks of. Thus, we see that Moses in this Psalm is still seeking that comfort from the effect of sin in our lives and in our world.]

ü  Satisfy us early with your mercy, v14.  Again, this is so perfect.  Our lives are short and deservedly difficult.  So we need God’s mercy and, as soon as He is willing, that we might rejoice in Him for more of our lives. [Another sidebar. The word for mercy is the Hebrew chesed, referring to God's General and abundant goodness to us. Mercy finds us in the pit, grace takes us out of the pit, and then God's goodness satisfies the soul.]

ü  Make us glad according to our days and years, v15.  He prays that God will be our sufficiency every day of every year. 

ü  Let Your work, Your glory and Your beauty be on us, v16-17a.  He desires God to be involved in his life so that he, the man, will be honoring to God. And he prays the same for his own children, that God's glory will be evident to them as well.

ü  Only then does he pray: establish the work of our hands, v17b.  Our lives will end.  We will not have accomplished all that we desired for His glory.  We will soon be forgotten.  So he asks God to give him a legacy.

Here is a prayer to be prayed frequently by God’s people: for themselves and in intercession for their family members, their friends, their acquaintances.

Ezek. 34:1-10,23-24, The Wicked Shepherds of Israel

Not only do we have the many texts, here and there, that speak of God’s Savior/ Son being beset by ravenous wolves.  We have it prophesied in full chapters.  One of those is Ezekiel’s message against the “shepherds of Israel” in Ezek. 34.

The leadership of God’s people is entrusted to “shepherds.”  This is God’s term and concept of leadership.  This applied to the priests, the royalty, the prophets, and any others who had authority over the people.  A shepherd is intended to care for the flock, providing something the flock cannot provide for itself.  The flock needs shepherds.  But, as always, the shepherds might not always be good shepherds.

Such is the case in Ezek. 34:1-6.  The leadership of Israel were guilty of feeding themselves and not the flock (v2-3).  They did not care for sheep that were sick, injured, driven away or lost (v4).  Instead, they ruled them harshly (v4) so that they, the shepherds, could get rich off the flock.  The result was that the sheep were scattered and susceptible to being eaten by other beasts (v5, sheep need protection as they cannot do this themselves).  The sheep wandered (they need to be led) and no one was searching for them (v6). 

Because of this failure of the shepherds, and because of God’s love for His people, there were two conclusions to this situation.  First, in stern and profound words, the Lord GOD says, “Behold, I am against the shepherds, and I will require My flock at their hand; I will cause them to cease feeding the sheep, and the shepherds shall feed themselves no more; for I will deliver My flock from their mouths, that they may no longer be food for them” (v10).  The Lord will hold them accountable.  What a sad reality, for God to be “against” a leader.

Second, God says that He Himself will take over the shepherding responsibilities.  He will search for the flock and then bring them back from where they were scattered (v11-12).  He will bring them back from the nations to which they were dispersed and will give them good pasture and protection and healing (v13-16). 

But this care for them by the Lord has a special turn later in the chapter: God will care for them through “My servant David” (v23-24).  Ezekiel’s prophecy was long after the time of King David.  The LORD is referring to the fulfillment of the Davidic Covenant when the Messiah, the greater Son of David, becomes the Good Shepherd. 

Jesus confirmed this in John 9:35-10:15 in “The Good Shepherd Sermon.”  He spoke these words against the “shepherds of Israel” in His day.  He likened them to thieves who were stealing the sheep to get rich (10:1), just as Ezekiel had spoken.  He affirmed that He, Jesus, was the “good Shepherd” because He was the “door of the sheep” (v2-10) and because He would give His life for the sheep (v11-15).  Yes, Jesus faced up to the irresponsible shepherds of Israel, and entrusted Himself to His Father, knowing the Father’s plan was that He shepherd the flock faithfully.

Mark 14:1-2,17-21, “Crucified As It Is Written”

In the first two verses of Mark 14 we see that the narrative is resuming after Jesus’ lengthy response to His disciples’ wonder at the beauty of the temple area.  We also see, in those two verses, the fundamental truth of the entire story of the Incarnation.  The Lord is sovereign.  He is directing the entire matter.  The religions leaders, the powerful men of the nation, sought to kill Jesus but not during the feast, lest they cause a riot among the people.  The Lord intended to sacrifice His Son for the sins of the world, and He fully intended to do it during the feast. 

There is another truth woven throughout the stories of the Incarnation that demonstrates God’s plan being worked out.  Lest you have any unwise thought that Satan is in charge as we come to the sufferings and the cross of Christ, Jesus clearly states, “The Son of Man indeed goes just as it is written of Him” (14:21).  He said these words in the context of predicting His betrayal by Judas, one of the Twelve.  Every step of the way, even during the final days leading to the cross, the OT had anticipated, predicted, prophesied every one of Jesus’ steps.  And mind you, Jesus knew His Bible, even from His childhood (Luke 2:41-50).  While this was not an easy time for Jesus (14:33-34), we see Him committed to the path His Father had laid out for Him.  As Paul said of us, so the Father had a path of good works designed for His Son, that He should walk in them (Eph. 2:10).  He is our forerunner (Hb. 6:20), giving us One on whom we set our gaze, the “author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Heb. 12:1-2).

So, you might wonder, did the OT prophesy the actions of the “chief priests and scribes” who set out to kill Jesus?  Without question, YES! They are the wicked lawmakers who decree unrighteous decrees of Isa. 10:1-2.  They are the “workers of iniquity” referred to in the OT (e.g. Ps. 94:16).  They are the evil doers who shed innocent blood (Ps. 94:20-21).  In Ps. 22, the Psalm of the Suffering Savior, they are the “bulls” (v12) and “dogs” (v16) that surround Jesus. 

We have called attention to the Psalms of David and his frequent issues with enemies.  What we see is that David is not only speaking of himself as he cries to the LORD for help.  His words become the words of the Messiah.  Everyone sees it in places such as Ps. 22:1 (“My God, My God, why have You forsaken me”).  But the same can be said of any of the Psalms.  Take Ps. 35 for example.  It is not considered “Messianic” but is “imprecatory.”  David begins, Plead my cause, O LORD, with those who strive with me; Fight against those who fight against me.  Throughout the Psalm David pleads for help against those who unjustly attack him, who seek his life.  But as you read this, you can hear the same prayer from Jesus, the same entrusting of Himself to His Father who judges righteously (1 Pt. 2:23), the faithful Creator (4:19).  Both David and his great Son had these enemies and gave it to their God.

Matt. 25:1-13, Matthew’s Discourse Appendices

Before we leave Mark’s record of Jesus’ Olivet Discourse behind I consider it valuable to briefly acknowledge Matthew’s conclusion to the Discourse.  Matthew’s record is two lengthy chapters (Mt. 24-25), with Ch. 24 similar to Mark 13.  Ch. 25 adds two parables and one description of coming judgment.

·       The Parable of the Wise and Foolish Virgins, 25:1-13.  This parable expands Jesus’ teaching that no one knows when the end will come.  The virgins represent Israel, because they are the friends invited to the Marriage Supper of the Lamb, the feast celebrating Christ and His Church/Bride, which occurs in conjunction with His return (cf. Rev. 19:7-10).  The application of this parable is watch, for you know neither the day nor the hour in which the Son of Man is coming (24:13; cf. also Mk. 13:33).

·       The Parable of the Talents, 25:14-30.  Luke records a similar parable of Jesus in Luke 19:12-27, given after leaving the house of Zacchaeus on the final journey to Jerusalem.  It makes sense that Jesus might have told the parable then.  Jesus apparently accommodated the crowd of  “dispersion Jews” as He used Roman monetary units while in Matt. 25 He used Jewish units.  I have no reason to think that Jesus did not give the parable twice; it makes good sense in each location.  In Matthew’s location it expands on Jesus’ words in Mt. 24:45-51 and Mark 13:34-37.  The parable adds some information beyond the shorter passages, such as the idea of “commensurate reward” (the workers are rewarded according to their labor, 25:29).

·       The Judgment of the Nations, 25:31-46.  This is not a “parable” but an actual future event.  The key to interpretation is the recognition that there are not two but three groups present at this judgment.  As with all judgments, there must be two groups according to how they are judged.  There were wise and foolish virgins.  There were profitable and unprofitable servants.  Now there are sheep and goats.  But Jesus is very clear that these are “the nations” that have been brought before Him.  Israel is not being judged at this time.  He separates these people of the nations, one from the other, as sheep and goats.  The basis of judgment is questioned: “when” did we do the things that resulted in our judgment (25:37-39 and 44).  Jesus had said that the nations did these things to Him, but then specifies that when you “did it to one of the least of these My brethren, you did it to Me” (v40,45).  The “brethren” are not the Church.  For one thing, the Church appears in heaven before Christ’s judgment seat, and the basis of judgment is there is their service for Christ (Rom. 14:10-12; 2 Cor. 5:10).  The OT reveals a “judgment of the nations” (especially Joel 3, but often in the Psalms, e.g. 96:13).  This judgment deals with how the nations treated the people of Israel in their time of tribulation.  As Israel suffered, did these people show compassion?  This is appropriate given God’s clear blessing pronounced on the nations that blessed Israel (Gen. 12:1-3).

Mark 13:32-37; Eph. 1:20-22, Jesus is Waiting

The conclusion of the Olivet Discourse (in Mark’s account) is a rather amazing statement from Jesus: no one knows the exact time when these things will take place, not even Jesus, the Son of God!  Only the Father knows.

We say this is amazing.  But it should not be difficult to accept.  At this very moment Jesus, the Son, is sitting at the right hand of the Father, waiting for the Father to make His enemies a footstool for His feet.  This was the Father’s instruction (Psalm 110:1) and the NT affirms that this is where Jesus is now (Heb. 10:12-13).  What we see in this are the distinctions that are evident in the Trinity.  It was the Father who promised the Son that His inheritance would involve ruling the nations (Ps. 2).  Thus, it is the Father who will tell the Son when it is time to return.

There is another matter we should clear up.  Eph. 1:22 and 1 Peter 3:22 seem to indicate that Jesus already has authority over His enemies.  That is true!  After Jesus’ death and resurrection He said that the Father had given Him all authority (Matt. 28:18).  Paul said the same: He put all things under His feet, and gave Him to be head over all things to the church.  Peter said, He is at the right hand of God, angels and authorities and powers having been made subject to Him.  But that is not the same as saying they are now His footstool.  Many Gentiles (people from the nations) are submitting themselves to Christ through faith in Him, but there is still plenty of rebellion in the nations.  There is an event still future, called “the supper of the great God,” described in Rev. 19:17-21, that will bring an end to rebellion.  After that event will be the Millennial Reign of Christ (Rev. 20:1-6).

Until then, Jesus calls all His followers to “watch and pray,” the same instructions He gave His disciples in Gethsemane (Mk. 14:38).  In the Garden the reason we need to watch and pray is that “the spirit is willing but the flesh is weak.”  In this passage we watch and pray so that we are being faithful to our calling when He comes.  Both passages have to do with faithfulness.  We are being encouraged not to forget about or neglect our Lord.  We always want to have a mindset, if you will, that Christ is coming again.  This is our hope as we walk with Him in this sinful world, carrying out His plan of building His church through the making of disciples.

The NT frequently emphasizes this watchfulness.  We are to look at the things “not seen,” the eternal things (2 Cor. 4:16-18), setting our minds on the things above where Christ sits at the right hand and from which He will come (Col. 3:1-4), looking unto Jesus, our forerunner who has run the race before us (Heb. 12:1-2).