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In this message we will cover the same verses as in our last. But this time we will do so more interpretively rather than purely applicationally. Our concern here is with what this passage specifically meant to its original audience rather than what principles from it may we apply to our lives. Although, of course, there will be principles drawn from it for today.
In the preceding chapter God had rebuked Judah for empty formalism in worship. Now He turns to cheer them by the prospective of conformity to His will. Over and over again He reminds this remnant of people of their future prospects based on exactly who he is: (1) He is the ever living "LORD" who speaks (Zech. 8:1, 2, 3, 4, 6, 7, 9, 11, 14, 17). The name 'Jehovah," translated "LORD" is from Exodus 3:14 and means "I am that I am." That is, He always is and He exists of His will. (2) Furthermore, He is the "LORD of hosts" (Zech. 8:1, 2, 3, 4, 6, 7, 9, 11, 14). That is, He controls the millions of mighty angels, who are His servants.
Titolo originale
1992 Issue 10 - Sermons on Zechariah: Blessing and Righteousness - Counsel of Chalcedon
In this message we will cover the same verses as in our last. But this time we will do so more interpretively rather than purely applicationally. Our concern here is with what this passage specifically meant to its original audience rather than what principles from it may we apply to our lives. Although, of course, there will be principles drawn from it for today.
In the preceding chapter God had rebuked Judah for empty formalism in worship. Now He turns to cheer them by the prospective of conformity to His will. Over and over again He reminds this remnant of people of their future prospects based on exactly who he is: (1) He is the ever living "LORD" who speaks (Zech. 8:1, 2, 3, 4, 6, 7, 9, 11, 14, 17). The name 'Jehovah," translated "LORD" is from Exodus 3:14 and means "I am that I am." That is, He always is and He exists of His will. (2) Furthermore, He is the "LORD of hosts" (Zech. 8:1, 2, 3, 4, 6, 7, 9, 11, 14). That is, He controls the millions of mighty angels, who are His servants.
In this message we will cover the same verses as in our last. But this time we will do so more interpretively rather than purely applicationally. Our concern here is with what this passage specifically meant to its original audience rather than what principles from it may we apply to our lives. Although, of course, there will be principles drawn from it for today.
In the preceding chapter God had rebuked Judah for empty formalism in worship. Now He turns to cheer them by the prospective of conformity to His will. Over and over again He reminds this remnant of people of their future prospects based on exactly who he is: (1) He is the ever living "LORD" who speaks (Zech. 8:1, 2, 3, 4, 6, 7, 9, 11, 14, 17). The name 'Jehovah," translated "LORD" is from Exodus 3:14 and means "I am that I am." That is, He always is and He exists of His will. (2) Furthermore, He is the "LORD of hosts" (Zech. 8:1, 2, 3, 4, 6, 7, 9, 11, 14). That is, He controls the millions of mighty angels, who are His servants.
same verses as in our last. But this time we will do so more interpretively rather than purely applicationaUy. Our con- cern here is with what this passage spe- dfically meant to its original audience rather than what prindples from it may we apply to our lives. Although, of course, there will be principles drawn from it for today. In the preceding chapter God had rebuked Judah for empty formalism in worship. Now He turns to cheer them by the prospective of conformity to His will. Over and over again He reminds this remnant of people of their future pros- pects based on exactly who he is: (1) He is the ever living "WRD" who speaks (Zech. 8:1,2,3,4,6,7,9,11,14,17). The name 'Jehovah," translated "LORD" is from Exodus 3: 14 and means "I am that 1 am. That is, He always is and He exists of His will. (2) FUlthermore, He is the "LORD of hosts" (Zech. 8:1,2,3,4, 6,7,9,11,14). That is, He comrols the millions of mighty angels, who are His servants. Nowwhat does thisrepetitious refer- ence to the power of God entail in terms ofjudah's hope? 1. The LORD Has Returned. In our last message we noted that our hope today restS on the presence of God with us. Thesame,ofcourse, wastrueof Israel. God loved Israel immensely, de- spite her sin, Zechariah 8:2. He had not cast her away forever, though He had sorely chastened her. Remember that Ezekiel was an exilic prophet. He lived during the Babylonian Captivity and was himself exiled and even prophesied in Babylon (Eze. 1:1). Ezekiel saw a vision of God's departing from Israel due to her idolatry (Eze. 10:3-4,18; 11:22-23). But now Zecha- riah brings a word to Judah from the same Lord, Zechariah 8:3. When the temple is finished Godwould once again dweU in it, for He has returned. The great covenantal principle is brought forth in conjunction with the promise of God's return, Zechariah 8:8. God's gradous covenant with His people orbits around this theme: ''/ will be YOllr God, yOlI will be my people." What truth is more wondrous: We belong to God and He to us! This wondrous theme rever- berates throughout Scripture and is the essenceofGod'scovenantaldealingswith us (Gen. 17:9; Exo. 5:2; 6:7; 24:45; 29:45; Deut. 7:9;29:10-15;2Sam. 7:24; Psa. 105:9;Jer. 24:7; 31:33; 32:38; Eze. 11:20; 34:24; 36:28; 37:23; Zech. 13:9; 2 Cor. 6:16-18; Rev. 21:3). This truth was espectally cheering to judah, who had endured severe chastisemem and deprivation. But the truth remains "Whom the Lord loveth, He chastens." ' jesus, whose name is "Immanuel" ("God with us") tellsus "Apartfrom Meye can do nothing" Oolm 15:5). Judah has experienced the reality of this truth. When God depaned from her, she fell headlong into judgment. From the glory days of David and Solomontothe dismal days of lamentation she fell. jeremiah, another prophet of the exile, even wrote a book entitled "Lamentations," which meant "loud crying." All of this was because God had depaned from her due to her sin. Apan from Him she could do nothing. But now God has returned, Zecha- riah8:3a. Asweshallsee, this will be the starting point for great blessings. But first we mightreflea onwhatjolm Calvin has written: "God is never idle when he dwells in his people; for he cleanses away every kind of impurity, every kind of deceit, that where he dwells may ever be aholyplace" (On Zechariah 8:3). Andso it is. When God returns to judah, when He comes to dweU amongHispeople, we discover that 2. The LORD Will Sanctify. God's presence cannot be an inactive one. Some churches have inactive rolls but God is not inactive. likeJesus did ~ a literal sense in the NewT estament God , promises to do house cleaning in aspiri- mal sense upon anival injudah, Zecha- riah 8:3. His rerum would not be noted byashinglehanging on the outside of the temple: "God in residence, inquire within." Rather, His presence would become evident by the burning presence of the Lord to sanctify according to the truth, Zechariah 8:8. We must remember that according to the theo!ogyofScripture, we live in an ethical cause and effea universe. Evolu- tionists teach us that the universe is ultimately chance oriented and that moralityis just a human convention. But the Scripture teaches otherwise. And lsraellearned the lesson the hard way. November, 1992 ~ TIlE COUNSEL of Chalcedon ~ 21 Israel was instructed in the truth through God's prophetic revelation to learn of the divinely ordained prindple of ultimate ethical cause and effect. "Be sure, your sins will find you our' (Num. 32:23). "The saul that sinneth shall die" (Eze. 18:4). "What a man sows that shall he reap" (Gal. 6: 7). "Shall ruin befall a cit' and the Inrdhath notdoneit?" (Amos 3 :6). On and on we could go. God is at work in the affairs of men to judge evil and reward righteousness. He is at work to sanctify His people. Throughherowncaptiv- ity, Israel was reminded of . the ethical cause and effect : prindpleunderGod'ssover- >: eignty, Zechariah 8:14. The ' shakingofthephysicalearth, ... the destruction of political ;. kingdoms, are evidences that God is "provoked to wrath," despite the smiley-face the- ology of some modern . pop-theologians. Noah's; .. flood inundated the entire ::: .. , globeunderhundredsoffeet . of water. Andallthernillions of fossils buried in mud are testimony to that event. Sodam and Gomorrah were destroyed by volcanic erup- tion -- and that area is known for its volcanic activity. The broken walls of jericho have been found with evidence of the unusually rapid destruction of the dty under God's judgment. Thus, when God returns to judah, Hespeaksofsanctification. Hepromises that there is coming it day whenjerusa- lem shall be called a dry of truth and Mount Zion a holy mountain (Zech. 8:3). He speaks of establishing His pres- ence among His people, not in the ab- stract, not regardless, but in truth and righteousness (Zech. 8:8). Because of this His returncomeswith an obligation to keeping His holy Law. The Ten Commandments are not the Ten Suggestions. They are introduced with grace: "I am the Inrd thy God who hathbroughttheoutofthehouseofbondage" (Exo.20:1). They are commandments gradously given to His people. And their commandsarepartia1lysummarizedhere so the people might dwell in His pres- ence, Zechariah 8:16-19. Again, as in Zechariah 7, we find a mixingofcategories. Two of these com- mands briefly mentioned are personal and soda! obligations, two are dvil and governmental. And again, like in Zecha- riah 7, they are paralleled. Zechariah 8: 16a is personal: "speak truth to your neighbor." God is a God of truth, consequently judah and we must live in terms of truth. Verse 17a even penetrates more deeply by moving be- hindthewordstotheinnermostthoughts: "Think no evil in your heart toward your neighbor." This is a personal law from God to judah and to us. Then in verse 16b the governmental command appears: "execute justice and establish peace in your gates." The refer- ence to "gates" has to do with the court law. The place where the elders or the judges of the dry sat in the gates, was where justice was administered (Deut. 21:19; 22:15;josh. 20:4). Godexpects the people personally to be righteous, 22 ;. THE COUNSEL ofChaicedon ;. November, 1992 but also the people sadetally and cultur- ally to establish righteous governmem (cp. Zech. 1:9-12; lsa. 1:21-23). Verse 17b parallels this by prohibit- ingpeljuryin the comext of court action. God's law against peljuryis severe -- and absolutely just (Deut.19: 16-20).Itshould have been incorporated in lsrael, when jesus was falsely accused (Matt. 26:60). It should be incorporated in our law today because of the large role govern- ment necessarily plays in life. Thus, God commands sanctification on the personal level and sodallevel. Hecommands sanctification in heart and in word. Because He de- tests wickedness, Zecha- riah 8:17c. This is as true for Israel of old as it is for America of today. "Thelaw
7: 12),and whatmorecould wewantfromalawsystem? Now since God works sanctification in both the individual and in sadery, he therefore expects it in the world at large. Thus: 3. The LORD Win Bless. Now although the presence of God was destined to issue forth insanctification, it isapparent from jewish history after Zechariah's day that there was not much in the way ofholi- ness in the Land. Yet God did return to His temple, for Chdst calls the temple "My Father's house" (fohn 2:16). It was not until after the jews rejected Chdst that the house would be left desolate (Matt. 23:38). Let us consider some of the blessings held out to them and their fulfillment. First, jerusalem is promised to be "a cit' of truth" and Zion "the holy mountain. " But what we know of jewish history speaks the opposite. How can this be? Dispensationalists put these prophedes offinto our distant future, when they say Christ will return and literally dwell in Jerusalem. A better interpretation is found in the New Testament. There we do find the fulfillment of] erusalem as a city of truth in an important respect: Jerusalem was the source of the procla- mation of the Gospel of Jesus Chtist. This prophecy is ultimately Messianic. In Luke 24:47 and Acts 1:8 we see her role as the source of the promulgation of the truth of the Gospel. In Hebrews 12:22 we leam that conversion to Chtist spiritually brings one to "Mount Zion." And what greater truth is there than the gospel, which brings one to holy Mount Zion? Second, this prophecy, thus, finds its realization in the New Covenant prom- ises. Interesting, the New Covenant mentioned by Jeremiah seems to fonn the backdrop for some of the language here (Jer. 31:31-34). In Zechariah the covenant promise of restored commun- ion with God is evident, verse 8. God's indwelling presence and the covenantal promise of their being My people and His being their God are fumiliar to both. Also in verse 13 we find reference to both the house ofJudah and Israel-- even though Israel, the Northern Ten Tribes of theJews, has now long since been lost. Yet in the New Covenant both Jeremiah, as well as in Zechariah's allusion to it, God's promise is to Israel and Judah. As we mentioned in an earlier message this evi- dentlypointstothetotalityofGod'speople by mentioning even the ten lost tribes. We say this because Jesus very clearly established the New Covenant with us at the Last Supper (Luke 22:20). Thus, the Ismel and Judah here refer to all of God's people throughout the world, of whatever race and nationality they might be. The New Covenant will ultimately issue fonh is worldwide salvation (verse 7). ThisremindsusofJeremiah31:34. It also is preparatory forJesus' statement in Matthew 8:11. Third, as a consequence of this New Covenant salvation, there is the promise of peace and longevity to her citizens, Zechariah 8:4-5. The picture here is of a people dwelling in security, with lives not cut shon by war or pestilence. This, too, could look like the premillennial eanhly kingdom. But it is not necessary to hold such an idea. In the New Testament the Church of Jesus Chtist, which has its source and authority in heaven, is called the "Jerusa- lem above" and is set in contrast to the Jerusalem below, which was literal Jerusalem (Gal. 4:25-26). Consequently, those convened to Christ are said to come to the "heavenly Jerusalem" (Heb. 12:22-23). Thus, the New Testament sets for a spiIitual interpretation for the Jerusalem promises, rather than a literal- istic interpretation. This is why the Old Testament saints are said to have looked for a city whose builder and maker is God(Heb. 11:9-10,13-16). Thisiswhy it is said that our citizenship is in heaven (Phil. 3:20). This is a fundamental difference be- . tween the refonned, biblical approach to these prophecies and the fundamental- ist, dispensational approach. We let the NewTestamentdecide the question; they determine the fulfillment of the prophe- cies apan from and in advance of the New Testament by presupposing a liter- alistic approach to Scripture. For in- stance,thisinterpretiveapproachisclearly employed in Acts 15, where the conver- sion of the gentiles and erection of the Church is attributed to Old Testament prophecies regarding David's tabernacle (Acts 15:14-1'7). The idea of the city ofJerusalem has to do with a collected people building a culture together. The initial fulfillment of this prophecy has to do with the establishment of Christ's ldngdom, which is not of this world (John 18:36). Itisthe heavenly city, theJerusalemabove, whose maker and builder is God. Ultimately, there will be the world- wide influence of this city, the city of truth, the city of salvation. Its influence flows from above, coming down into history (Rev. 21:1,2). As its influence grows and men and nations are con- vened, peace and prosperitywill abound (Isa. 2:4; 9:6; 11:9). Men and women will live to old age; children will safely play in the streets. This would not point to heaven, because people are found in extreme old age using canes to walk. This must be in history. Founh, due to the pelvasive influ- ence of salvation throughout the world and the increased stability in history, there will be great prosperity. As godly principles are employed in the conduct of the affairs of men and nations, unpar- alleledeconomicproductivityandgrowth will be experienced (verses 12-13). It is instructive to realize that Israel's predicament was so horrible during the Babylonian Captivity that her prophets prophesied that the heathen would used Israel's name as a curse or taunt (Jer. 24:8,9). But God's Word here speaks of promises so wonderful as to mirror in glory the intensity of the previous curses (verse 13-15). In other words, to the same degree God cursed Israel, to that degree will He bless her, thatis, the Israel of God (Gal. 6:16). As lowas Israel camein the Captivity, her exaltation as the people of God will be in her transformed spiritual phase. Thus, Christ's kingdom is destined to wondrous glory. Conclusion Truly we see the power of the Lord's presence among a people. He brings with Him a transforming spiritual power. That is the power of the Gospel of]esus Christ, which wemay have today through faith in His Name. If you repent of your sins and turn to Christ, He will come and fill you with His presence. He will begin transfonning your life. And as more and more citizens are won to His heavenly kingdom, the effect will be noticeable here on eanh. Conver- sions will increase, peace and security November, 1992 THE COUNSEL of Cbalcedon t- 23 will abound, and prosperity will flow. TIns is the future of God's people. It is a future that has already begun in seminal fonnasmillionsbavebeen dtawn into the kingdom of Christ. More lies before us in the future.n Arise! Shine! A New Qecordill8 by Judy Q08ers (9 Becky Morecraft Name Non-Profit Org. U.S. Postage PAID BULK RATE Permit No. 1553 Greenville, SC 29602 Songs Candle of Faith Jesus Saves Psalm One Clap Your Hands {Ps. -47) ArIse Shine (Isa. 60) How Finn a Foundation He is The One Come Ye Sinners When I Survey Praise Him! Praise Him! Address __________________ _ City State Zip _______ _ For direct purchase at $9.95 Mail to: Judy Rogers, P.O. Box 888442, Atlanta, GA 30356 24 TIlE COUNSEL of Otalcedon November, 1992