Thirty pieces of silver (Zechariah 11:12-13)

How the temple valued Jesus’ leadership is no different to how they valued God’s leadership in the past.

Zechariah 11:12–13 (NIV)
12 I told them, “If you think it best, give me my pay; but if not, keep it.” So they paid me thirty pieces of silver.
13 And the Lord said to me, “Throw it to the potter” — the handsome price at which they valued me! So I took the thirty pieces of silver and threw them to the potter at the house of the Lord.

Thirty silver pieces? Isn’t that the price Judas got for Jesus? Is there a connection? We’ll need to see what this means in Zechariah first, to understand what Matthew 27:3-10 makes of it.

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Is God a good Shepherd if we have bad shepherds? (Zechariah 11)

Why are we living under leaders who fight each other (wars) and crush their people (injustice) if God is on the throne?

Open Zechariah 11.

The Lord will be king over the whole earth (Zechariah 14:9). That’s the theme of Zechariah 10–14, and what an astounding promise! This is the gospel Jesus proclaimed, the good news we believe.

But some find it hard to believe there’s a God taking care of us when there is so much injustice, so much evil in the world. Zechariah 11 faces that issue. God asks the prophet to role-play what our human shepherds do: acting out of self-interest rather for the justice of the eternal Shepherd.

We explained how the shepherd metaphor was used for gods and kings in the Ancient Near East. That makes it the perfect term for addressing the inconsistency between what the Shepherd wants versus what the shepherds are doing. All the wars of history — including the suffering of God’s people at the hands of the nations — it all arises from the disconnect between the Shepherd and the shepherds.

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Shepherds, good and bad (Zechariah 10)

Zechariah provides the background for understanding Jesus as our shepherd.

“The Lord is my Shepherd,” said King David. “I am the good shepherd,” said Jesus. Are there bad shepherds? What’s this shepherd imagery about?

Shepherd is a keyword in Zechariah 10–14, a passage Jesus and the Gospel writers kept alluding to. What was Zechariah saying about the shepherd? How does this help us understand Jesus?

The shepherd metaphor

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The king is coming (Zechariah 9)

How does Jesus fulfil the promises of Zechariah 9 about dealing with their enemies and restoring divine kingship?

The humble king, riding into Jerusalem on a donkey. Zechariah 9:9 is an outstanding prophecy, worth exploring in context.

The previous eight verses say that God was opposed to their neighbours to the north (Syrians) and south (Philistines). How does that fit with Jesus? Didn’t the previous chapter promise that the nations would come to seek the Lord? (8:20-23) As always, we need to appreciate the wider context.

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Lord of hosts (Zechariah 8)

Zechariah uses the same name for God 18 times in one chapter. What was he saying? How does this help us understand Christ and our life in him?


What does it mean to call God the Lord of hosts? What are the hosts under his control? Angels? People? Armies? Israelites? Foreigners? How does this relate to Christ? And what is our role in relation to the Lord of hosts?

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How Jesus fulfils the prophets (Zechariah 8)

With a chapter never quoted in the NT, we see how Jesus fulfilled what God promised through the Prophets.


The hope Jesus proclaimed was deeply rooted in the promises of the prophets. Matthew keeps telling us that Jesus fulfilled the prophets, using phrases from Zechariah far more than we do today.

Many of us struggle to make sense of how the NT writers used the prophets. Read Zechariah in context, and it may not sound like predictions. For example, the blood of the covenant in Zechariah 9:11 seems to refer back to the Sinai covenant (Exodus 24:8), yet Jesus used the phrase for his Last Supper (Matthew 26:28).

Maybe our understanding of “context” is too narrow. You probably know to check a few verses either side of a quotation, so as not to take it out of context. In a limited sense, that’s true. But for Jesus and the New Testament writers, context was much broader — their place in the story of God.

When Jesus announced the good news of the kingdom, his context was the Jewish world that had not been a kingdom since the exile. Most of them lived in other countries, scattered like sheep without a shepherd. That’s how Zechariah had described them 500 years earlier (Zechariah 10:2; 13:7 etc), and it still described their context in Jesus’ day (Matthew 9:36; 10:6; 15:24).

Jesus fulfilled the prophets not merely by doing some particular thing they predicted. That happened, but it was far more: everything God promised to restore was finally fulfilled in his Anointed. That’s the scope of what Jesus fulfilled: All the promises of God find their Yes in him (2 Corinthians 1:20).

So, let’s take a chapter the NT writers never quoted. How is Zechariah 8 fulfilled in Christ?

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Fasting and justice (Zechariah 7)

Is our faith expressed with spiritual disciplines like fasting, or with justice in the community? People have different answers. Zechariah’s is revealing.

Read Zechariah 7.

How important is fasting? Is it crucial for refocusing our time and energy from material things to seeking God? Or does God want us focused on goals like seeking justice for those who are missing out? This almost feels like two streams of Christianity: one focused on a personal relationship with God; the other focused on justice for the world.

These were not separate topics for the OT prophets. People asked Zechariah, Should I mourn and fast in the fifth month, as I have done for so many years? (7:3) His response is explosive.
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Who wears the crown? (Zechariah 6)

The two visions of Zechariah 6 answer these questions: Who’s running the world, and who represents him on earth?

Read Zechariah 6.

We love to think we’re shaping our own destinies, living the dream of being whatever we want. Truth is, none of us controls the world. Much bigger hands shape our history, our nation, our economy, our opportunities. Corporate takeovers can make me redundant. Disasters can destroy my environment.

So, who is in control? Conspiracy theorists promote all sorts of hidden groups, but none of them run the world. There is only one God, one sovereign.

That’s how Israel thought until Babylon swept down from the north and captured God’s nation. Nebuchadnezzar told them he was in charge of their destiny — him and his gods. But that didn’t last. Persia swept in from the east, capturing the Babylonian Empire (including Israel), so who was controlling the world now? Their experience seemed as unstable as the wind.

The two visions of Zechariah 6 address the question of who is in charge.

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Why exile? (Zechariah 5)

As Zechariah calls the exiles home, he sees two explanations of why they went to Babylon.

Read Zechariah 5.

Zechariah began with God’s promise that he would return to reign over his people if they returned to him from Babylon (1:3). Like a married couple getting together after a separation, it’s important that they don’t just repeat the mistakes of the past. They need to learn from their ancestors’ mistakes (1:2-6).

God promised he would restore his leaders for the community, the high priest and the Davidic king. They would lead God’s people to rebuild the temple where God would be present among them and lead his people (Zechariah 2–4).

But why did God send them into exile in the first place? That’s what the two visions of Zechariah 5 address.

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Rulers of the restored kingdom (Zechariah 4)

Two olive trees supporting the menorah? How does this relate to Jesus?

Read Zechariah 4.

Matthew promotes Jesus’ agenda — the kingdom of God — as the fulfilment of the promises God gave through the prophets, with numerous allusions to Zechariah. We’re looking at how Zechariah’s visions informed Jesus’ agenda.

When the kingdom fell apart and the people were exiled to Babylon, Zechariah delivered God’s call for the exiles to return (1:3), declaring that God would lead them home like a new exodus (2:6-12). He said they would see the twin signs of God’s leadership over them: Joshua the cleansed high priest in God’s house, and “the Branch” of David’s house who would reign as God’s anointed (3:8).

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Priest of the restored kingdom (Zechariah 3)

How does Zechariah’s story about a high priest in filthy rags relate to Jesus?

Read Zechariah 3.

The prophets inspired Jesus’ kingdom vision. After God’s nation disintegrated in the exile, prophets like Zechariah delivered God’s promise to restore his kingdom. He said that God had scattered them among the nations because of their unfaithfulness, and God would gather them as his kingdom again because of his covenant faithfulness (Zechariah 1–2).

The two markers of God’s kingship in Jerusalem were gone: the house of God (the palace for his throne), and the house of David (the anointed kingship representing his reign). Zechariah addresses these two problems in Chapters 3 and 4.

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Zechariah’s hope of kingdom restoration (Zechariah 1–2)

Prophets like Zechariah delivered God’s promise to restore his kingdom after the exile. What they said informed Jesus’ kingdom ministry.

Jesus was not the first to proclaim the kingdom of God. That was already Israel’s story when God anointed David to rule on earth, and when God established Israel as his nation at Sinai. It was the hope for the nations promised to Abraham. It was the covenant God made with all people through Noah. By design, humans exist as images of the heavenly sovereign in his earthly creation.

What was unique was Jesus’ vision of how the kingdom of heaven would be restored to the earth. There was a whole history of getting off-track in the generations of Adam, Noah, Israel, and David. Then it completely fell apart when Babylon took the nation into captivity, destroying the symbols of God’s kingship: the house of God (with the ark that represented his throne), and the house of David (the anointed kings who that represented his reign).

So, how did Jesus envision the restoration of God’s reign? In part, his kingdom vision was shaped by the promises God gave through the prophets, particularly Zechariah.

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Christ in Ephesians (Joshua Jipp)

Joshua Jipp explains what “Christ” means in Ephesians, and who we are in Christ.

I’ve never met Joshua Jipp, but I think of him as a friend. He understands how central the kingdom of God is to the New Testament, and he explains it in The Messianic Theology of the New Testament (Grand Rapids, MI: Eerdmans, 2020).

Here’s a little of what he says about Ephesians. We miss the message if we treat “Christ” merely as a name for Jesus rather than as God’s anointed ruler bearing his authority:

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My blood of the covenant (Matthew 26:28)

What did Jesus mean by this phrase? The backstory is not to be missed.

I’m meditating on a phrase Jesus used at his last supper: This is my blood of the covenant (26:28). What did he mean by my blood? How is his blood covenantal?

Since this was a Passover meal, I’ve heard people say that Jesus was the Passover lamb sacrificed for us. You can draw that parallel (as Paul does in 1 Corinthians 5:7, to ask us to live unleavened lives). But I doubt that’s what Jesus was saying.

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The king’s gospel

How does our culture shape what we hear?

The truth, the whole truth, and nothing but the truth? Trouble is, I never do know the whole truth. God alone has that privilege. My fragmentary view is so partial that the best I can do is listen carefully and share humbly.

I even face this problem as I read the Bible. God didn’t give us an encyclopedia of absolute truth on all topics. He gave us a record of his involvement with human beings who often didn’t know or do right. Some practiced polygamy, or believed in other gods. To handle Scripture well, we need to discern between what they did and the revelation God gave them.

We face the same issue. We live in a culture that isn’t all that God intends, but we’re often unaware of how our culture distorts our understanding of God.

So, how can I be more mindful of my cultural bias? I need to hear people from other cultures, people from other eras, and people who understand how our worldview developed over time.

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Giving up your king (Matthew 26:14-16)

When it goes dark, it’s not the time to give up on the light.

Matthew 26:14-16 (my translation, compare NIV)
14 Then one of the twelve — the one called Judas Iscariot — went to the high priests 15 and said, “What are you willing to give me, and I’ll hand him over to you?” They settled on thirty silver coins. 16 From then, he was looking for the right moment to hand him over.

What did this mean for Jesus? And what did it mean for Judas? This doorway has two sides.

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An unexpected gift (Matthew 26:6-13)

Sometimes people honour Jesus in ways we don’t expect.

Jesus was a king, but he didn’t ask for the luxuries that usually attend royalty. With his inversion of power where the king served everyone in his kingdom, his servants actually thought it was crazy to give the king an extravagant gift:

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Why did Jesus die? (Matthew 26:1-5)

Ask why Jesus died on the cross, and people usually tell me he died in my place, to forgive me for my sins. Shortly we’ll be looking at the explanation Jesus gave at his last supper, but listen to how Matthew introduces the passion narrative, Jesus’ looming death:

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Who are “my brothers?” (Matthew 25:40)

Who was Jesus expecting us to help when he said, “Whatever you did for one of the least of these brothers and sisters of mine, you did for me”?

Who are Jesus’ brothers/sisters in this statement?

The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ (Matthew 25:40 NIV)

The context is where he’s sorting sheep from goats, based on how they took care of his needs. The sheep ask, “When did we ever see you in need and help you?” And that was the king’s response.

So, was Jesus thinking only of Christians as his brothers and sisters? Or did he have the whole human family in view? It matters, because the church needs to be clear about its mission. The answer you give reveals how you understand the scope of Jesus’ kingship.

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