Zacarias 4
John Phillips · Citado em PreceptAustin
Zacarias 4
Phillips - The Lord told the prophet that the half-built temple would be finished, and in 516 B.C. it was. The new temple was dedicated four years after Zechariah gave the message recorded in 4:9 (see Ezra 6:15). It was a "day of small things" (Zechariah 4:10) and many despised it, but not God. He looked beyond that occasion to a future day when a greater than Zerubbabel would have the plummet in His hand. Every line will be true when the Lord rebuilds the earth. No evil will dare raise its head then, for the eyes of the Lord will "run to and fro through the whole earth." (Exploring the Minor Prophets) Newman Hall - A tall chimney had been completed; and the scaffolding was being removed. One man remained on the top to superintend the process. A rope should have been left for him to descend by. His wife was at home washing, when her little boy burst in with, “Mother, mother, they’ve forgotten the rope, and he’s going to throw himself down!” She paused; her lips moved in the agony of prayer; and she rushed forth. Crowds stood looking up to the poor man, who was moving round and round the narrow cornice, terrified and bewildered. He seemed as if at any moment he might fall, or throw himself down in despair. His wife from below cried out, “Wait, John!” The man became calm. “Take off thy stocking; unravel the worsted.” And he did so. “Now tie the end to a bit of mortar, and lower gently.” Down came the thread and the bit of mortar, swinging backward and forward. Lower and lower it descended, eagerly watched by many eyes: it was now within reach, and was gently seized by one of the crowd. They fastened some twine to the thread. “Now pull up.” The man got hold of the twine. The rope was now fastened on. “Pull away again.” He at length seized the rope, and made it secure. There were a few moments of suspense, and then, amidst the shouts of the people, he threw himself into the arms of his wife, sobbing, “Thou’st saved me, Mary!” The worsted thread was not despised: it drew after it the twine, the rope, the rescue! Ah! my friend, thou mayest be sunk very low down in sin and woe; but there is a thread of divine love, that comes from the throne of heaven, and touches even thee. Seize that thread. It may be small; but it is golden. Improve what you have, however little, and more shall be given. That thin thread of love, if you will not neglect it, shall lift even you up to God and glory. David Roper - In Praise Of The Small Warm-up: Haggai 2:1–9 How does it look to you now? Does it not seem to you like nothing? Haggai 2:3 The little structure seemed like nothing compared to Solomon’s magnificent temple. Those who were engaged in building it were mostly farmers, with little time to invest in labor and no money with which to hire professionals. It was a do-it-yourself project, pieced together by local effort. The workers were faithful and were forging on, but the building still wasn’t much to look at—no gold, silver, or precious stones. Those who had seen the glory of Solomon’s eight-million dollar building sat down and wept. That’s when Haggai spoke up: “Who of you is left who saw this house in its former glory? How does it look to you now? Does it not seem to you like nothing? But now be strong . . . all you people of the land,” declares the LORD, “and work. For I am with you,” declares the LORD Almighty. . . . “My Spirit remains among you. Do not fear.” This is what the LORD Almighty says: “In a little while I will once more shake the heavens and the earth, the sea and the dry land. I will shake all nations, and the desired one of all nations will come, and I will fill this house with glory,” says the LORD Almighty (2:3–7). And He did. This little house, embellished by Herod, was the temple to which Jesus came, filling it with His glory. There’s no end of good that God can do with a very small thing. “Who despises the day of small things?” asks one of Haggai’s contemporaries (Zechariah 4:10). We do! Small has fallen on hard times, inclined as we are to equate size with success. Small is now a value judgment: If we’re little we’re limited or worth nothing at all. We know in theory that it’s “not by might nor power but by God’s spirit” that God’s work is done, and yet in practice we keep counting noses and falling short and feeling that what we’re doing is insignificant. “We have become fascinated by the idea of bigness, and we are quite convinced that if we could only stage, yes, that’s the word, stage something really big before the world, we would shake it and produce a mighty religious awakening” (Martyn Lloyd-Jones). But what is highly valued among men is detested by God (Luke 16:15). He delights in smallness, and always seems to do His best work through a tiny remnant, like Gideon’s army, whom God dismantled, reducing it from 22,000 to 300 because, as he said, “You have too many men for me” (Judges 7:2). No, small is not too few; it’s just about right. We can be pleased when two or three are gathered in Jesus’ name. Size is nothing; substance is everything. It’s a matter of perspective. A small place has fewer distractions. We can center more on the fundamentals of ministry—befriending others and imparting the truth to them. Furthermore, everything can be simplified. We don’t have to generate programs. We can gather around the piano and minister to one another in psalms and hymns and spiritual songs; we can worship around the wood stove. A small place invites intimacy and accountability, so no one gets left out. We can know one another more fully and engage in more meaningful pastoral and mutual care. Evangelism is doable in a little place. Community involvement is almost mandatory. Church members may participate at any level, making Christ visible to the entire community. And from a small place we can even embrace the world. Young people leave us for the big city but if our vision is greater than our own immediate needs, we’ll view their imminent departure as good news. We’ll equip them with our teaching, imbue them with our vision, and send them out with our blessing to the uttermost parts of the earth—a disposition my friend Bob Smith refers to as a “boot camp mentality.” (A friend told me that the tiny church in which we grew up spawned five full-time workers and one martyr while he was there). It’s all a matter of perspective. God is “able to do immeasurably more than all we ask or imagine, according to his power that is at work within us” (Ephesians 3:20). Oh, to be sure, there are challenges in small places, but they come not from smallness of place but from smallness of mind—short-sightedness, traditionalism, legalism, and the other cramping carnalities that initially frustrate God’s purposes and leave us dismayed. But we don’t have to push such people over the edge. Our strength lies not in stubbornness and forcefulness but in speaking the truth in love—patient, long-term instruction from God’s Word, humbly and prayerfully offered, “in the hope that . . . they will come to their senses and escape from the trap of the devil who has taken them captive to do his will” (2 Timothy 2:25–26). In due time God may work on the most rigid of them, softening their hard hearts and minds and setting them free to do His will. And so I say, we don’t have to move on. We can be content where we are. We all get a yen now and then to move up to a bigger place, but to be true to the gospel we should rather choose to move down (Luke 14:7–11). Upward mobility may be the American way, but it’s not necessarily God’s way for His own. True nobility is a matter of moving down the ladder, seeking to be the servant of all. God may thrust us out—“extrude” us, to use Francis Schaeffer’s colorful term. Some of us will get sacked; others will have to leave because we cannot provide for our families. In some cases we, like our Lord, will be unable to do any mighty works because of the hardness of folk’s hearts. God has many ways to move us to another, perhaps larger site. But if we grasp for the bigger place we’ll not be effective there. Grasping is sin. “Should you then seek great things for yourself?” Jeremiah asks. “Seek them not!” (Jeremiah 45:5). The higher seats “belong to those for whom they have been prepared” (Mark 10:40). In the meantime it’s best to stay put as long as it pleases God—if it be His will, until we die. Longevity means a lot: It matures us, deepening our devotion to Christ, making us more like Him than we ever thought possible and preparing us for a lifetime of service wherever He calls us. The fish-bowl effect of small communities demands authentic Christianity. If we move too fast we may never deal with flaws that must be addressed. Remaining is a character-building move. Moreover, remaining matures our ministry. It’s been my experience that nothing much happens for five to ten years. That’s when the hireling is inclined to flee. But a good shepherd sticks it out, quietly manifesting Jesus’ love, patiently tending God’s flock, faithfully serving his neighbors—no matter how long it takes or how much it costs—until God makes His move. Some churches will never get bigger. In a small, static community there are ceilings to growth. But there’s no limit to spiritual growth. People can grow in grace forever. Every day we remain is a step closer to their maturity. As one of the early church Fathers said, “If you happen to live in a community do not move to another place, for it will harm you greatly. If a bird leaves her eggs they will never hatch.” The bottom line for me is just to know that serving in a small place is not a stepping stone to greatness. It is greatness. It’s all a matter of perspective. God is “able to do immeasurably more than all we ask or imagine, according to his power that is at work within us” (Ephesians 3:20). Oh, to be sure, there are challenges in small places, but they come not from smallness of place but from smallness of mind—short-sightedness, traditionalism, legalism, and the other cramping carnalities that initially frustrate God’s purposes and leave us dismayed. But we don’t have to push such people over the edge. Our strength lies not in stubbornness and forcefulness but in speaking the truth in love—patient, long-term instruction from God’s Word, humbly and prayerfully offered, “in the hope that . . . they will come to their senses and escape from the trap of the devil who has taken them captive to do his will” (2 Timothy 2:25–26). In due time God may work on the most rigid of them, softening their hard hearts and minds and setting them free to do His will. And so I say, we don’t have to move on. We can be content where we are. We all get a yen now and then to move up to a bigger place, but to be true to the gospel we should rather choose to move down (Luke 14:7–11). Upward mobility may be the American way, but it’s not necessarily God’s way for His own. True nobility is a matter of moving down the ladder, seeking to be the servant of all. God may thrust us out—“extrude” us, to use Francis Schaeffer’s colorful term. Some of us will get sacked; others will have to leave because we cannot provide for our families. In some cases we, like our Lord, will be unable to do any mighty works because of the hardness of folk’s hearts. God has many ways to move us to another, perhaps larger site. But if we grasp for the bigger place we’ll not be effective there. Grasping is sin. “Should you then seek great things for yourself?” Jeremiah asks. “Seek them not!” (Jeremiah 45:5). The higher seats “belong to those for whom they have been prepared” (Mark 10:40). In the meantime it’s best to stay put as long as it pleases God—if it be His will, until we die. Longevity means a lot: It matures us, deepening our devotion to Christ, making us more like Him than we ever thought possible and preparing us for a lifetime of service wherever He calls us. The fish-bowl effect of small communities demands authentic Christianity. If we move too fast we may never deal with flaws that must be addressed. Remaining is a character-building move. Moreover, remaining matures our ministry. It’s been my experience that nothing much happens for five to ten years. That’s when the hireling is inclined to flee. But a good shepherd sticks it out, quietly manifesting Jesus’ love, patiently tending God’s flock, faithfully serving his neighbors—no matter how long it takes or how much it costs—until God makes His move. Some churches will never get bigger. In a small, static community there are ceilings to growth. But there’s no limit to spiritual growth. People can grow in grace forever. Every day we remain is a step closer to their maturity. As one of the early church Fathers said, “If you happen to live in a community do not move to another place, for it will harm you greatly. If a bird leaves her eggs they will never hatch.” The bottom line for me is just to know that serving in a small place is not a stepping stone to greatness. It is greatness. Robert
Zacarias 4
Phillips - The two olive trees and the lampstand again attracted Zechariah's attention. He was told that the two olive branches symbolized "the two anointed ones, that stand by the Lord of the whole earth" (4:14). The reference seems to be to the two witnesses who will confront the antichrist in the coming tribulation age (Revelation 11:3-13).(Exploring the Minor Prophets) Charles Feinberg - A common Old Testament comparison is that of a man to a tree. (Note Ps 1:3; 52:8; Jer 17:8; and Dan 4:10 among others.) We know from verse 6 that the golden oil referred to in verse 12 speaks of the Holy Spirit. The figure of oil for the Holy Spirit is clear throughout the Old Testament in the anointings of prophets, priests, and kings for their respective offices. Who, then, are meant by the two olive trees? The interpreting angel brings that matter to a climax and conclusion by indicating that the two olive trees represent the anointed ones (lit., sons of oil) that stand by the Lord of the whole earth. We have already set forth what persons were anointed in Israel for the execution of their ministry. Their standing before the Lord is the position of servants waiting to receive orders from their masters. “Lord of the whole earth” is the title of God as Creator. The two anointed ones have been taken to refer to the Mosaic system and that of Christ, or to the two natures of Christ, the human and the divine. But the reference must be to two anointed and consecrated individuals. They are Joshua and Zerubbabel in their official capacities as God’s channels through whom the Spirit of God manifests His power and grace to the whole nation. These leaders are viewed in their position of favor, privilege, and protection before the Lord. Thus chapters 3 and 4 are complementary, concluding with a combined word of cheer to both Joshua and Zerubbabel, the high priest and governor in Israel respectively. An interesting adaptation of the two olive trees is found in Revelation 11:3-4+. If these two in Revelation are Moses and Elijah, there are the civil and religious powers represented as with Zerubbabel and Joshua. Contrast them with the Roman beast (civil power) and the false prophet (religious power) of Revelation 13. Needless to say, the ultimate fulfillment of Zech 4:14 is the Messiah, who is both King and Priest (Zech 6:11-13). May we ever follow the wisdom of the Spirit of God and ever keep Him in full view. Moody Bible Commentary - Since the seven-branched menorah was and remains the symbol of Israel, and since Israel was to be the light to all the peoples (Is 58:8–10), it is likely that the menorah represents Israel at the end of days, when it has come to faith in Messiah. Thus, the believing community of Israel would rebuild the temple and fulfill their function as the light to the nations. Although this vision gave encouragement to the people of the sixth century BC, Zechariah’s use of the title the Lord of the whole earth links this vision to an ultimate eschatological fulfillment in the messianic kingdom. Citing its use in Mc 4:13 (see also the context of Mic 4:1–12), Unger correctly states that the title “describes Messiah as King-Priest, putting down His enemies and reigning over the entire world during the kingdom age” (Unger, Zechariah: Prophet of Messiah’s Glory, 81). The major hinge of the book will reveal that these two offices will be united by the future messianic King-Priest, who will build the messianic temple (Zech 6:12–13). Thus, the vision of the lampstand gave encouragement to the original readers about recently fulfilled predictions and simultaneously pointed to the future, when Messiah would unite the offices of king and priest, build the eschatological temple, and make Israel the light to the nations. The book of Revelation speaks of the two witnesses of the tribulation period, using terms from Zch 4, calling them “two olive trees” and “two lampstands” (Rv 11:4). It is unlikely that John intended to identify the two witnesses as the fulfillment of Zch 4, since there is only one lampstand in Zch 4 and two in Rv 11. Rather, he was alluding to the message of Zch 4, that these two witnesses would also have a Spirit-empowered ministry at the end of days.