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God's Spirit Triumphs through His Anointed: Lampstand & Olive Trees

October 4, 2015 Speaker: Bret Rogers Series: Zechariah: Return & Restoration

Passage: Zechariah 4:1–4:14

Sermon from Zechariah 4:1-14 by Bret Rogers, Pastor
Series: Zechariah: Return & Restoration (Part 6)
Delivered on October 4, 2015

Let me thank Ben and Andy for leading us through our missions emphasis month. It was great—Ben giving us the big picture of God’s heart and plan for all nations worshiping Jesus; and Andy helping us see our role as an extension of Jesus’ own ministry as a light to the Gentiles here in Fort Worth.

But I have to admit that such a grand vision, such a massive calling to make disciples of all people groups—with all their languages and cultures and ideologies and all the complexities of sin in my own life and in their lives—that vision to make disciples of all nations can become a bit overwhelming, if I’m not thinking rightly, or better, if I’m not trusting rightly.

Over the past month, we heard several opportunities to impact the nations for Christ, some of which are right here in our own backyard. And yet, isn’t there still at least some part of you that fears stepping in to these roles? Aren’t there parts of you that want to say Yes to serving refugees, and Yes to befriending your Muslim and Hindu coworkers, and Yes to fresh evangelism efforts, but other parts of you that fear how you of all people could step in to any of that?

Or maybe you have doubts about whether God will save people even when you try, or doubts that if he did save them, whether you’d be able to disciple them anyway? Or maybe you’re the person, who has been committed to the mission, but you’ve seen little fruit, slow growth, no converts being added daily, friends leaving, and you’re ready to give up.

Some of you ladies attended the women’s conference this weekend, and heard a grand vision for biblical femininity in the church and in the home and in the world. And yet, you’re asking God, “Where’s the strength going to come from to live this out in my home? To live this out in my church? Or, you’re saying, “I’ve been trying to make my contributions, but I wonder if it’s making any difference at all? After all, look where the moral revolution is going in our society and fast.”

Vision Five as Encouragement in the Mission

Zechariah 4 comes as a fitting encouragement amidst these kinds of struggles. You see, the people in Zechariah’s day also had fears and doubts and cynical attitudes, as they returned from exile. They expected the kingdom to come, but Jerusalem was still in ruins; foreign enemies were still threatening them; and all they have to show is a hunk of concrete on which to build the new and noticeably smaller temple. And what is that in comparison to what the other, more powerful nations had at the time.

And the soul wrestles with fears about how certain obstacles can be overcome; doubts about whether God’s way is the best way; or even cynicism over how your small contribution makes any difference, so what’s the point? In Zechariah 4, God gives his people yet another word of encouragement; and here’s the message of vision five in a nutshell: God’s Spirit will triumph through his anointed.

The Vision: Lampstand & Olive Trees

This main idea develops in three parts. We get a vision of a lampstand and two olive trees—that’s part one. And then an angel answers two questions: What’s the lampstand about?—that’s part two. And who are the olive trees?—that’s part three. So, let’s first consider the vision of the lampstand and the olive trees. We’ll read verses 1-3 with a little bit of help from verse 12…

1And the angel who talked with me came again and woke me, like a man who is awakened out of his sleep. 2And he said to me, “What do you see?” I said, “I see, and behold, a lampstand all of gold, with a bowl on the top of it, and seven lamps on it, with seven lips on each of the lamps that are on the top of it. 3And there are two olive trees by it, one on the right of the bowl and the other on its left. [And the question raised in verse 12 lets us know that somehow these two olive trees are feeding oil to this lamp: “What are these two branches of the olive trees, which are beside the two golden pipes from which the golden oil is poured out?”]”

Now, this is a fairly strange vision. In fact, I found some level of comfort that even Zechariah had to ask three times over, “What are these?” Nevertheless, the vision of the lampstand and the olive trees isn’t out of place.

The image of a lampstand is actually rather fitting to the overall message of Zechariah’s visions. Again and again, God has promised to return to Zion and rebuild his temple. And if we went back in our Old Testament and looked at the first temple under Solomon, and then even further back to the tabernacle, we find a lampstand with seven lamps (Exod 25:31-40; 37:17-24; 1 Kgs 7:49). You might be familiar with this lampstand. It’s sometimes called the menorah—here’s an image on the screen.

There were ten of these in Solomon’s temple, but only one in the tabernacle. The lampstand stood just outside the veil, opposite from the table for the bread of the Presence, and its purpose was to illumine the interior of the holy place from the entryway to the Holy of Holies, where God would meet with his people (Exod 26:35; 40:24-25; Num 8:2-3). The people of Israel were supposed to bring pure oil that was made from beaten, get this, olives (Exod 27:20; Lev 24:2). And then the priests would replenish the lamps with the olive oil, so that the light would be kept burning regularly (Exod 27:21; Lev 24:3)—and now you also see the connection with the olive trees.

But I don’t want to give you the impression that the Lord is giving Zechariah a vision of just another lampstand like the one they knew from the tabernacle. There are similarities, but some significant differences stand out; and the differences help make sense of the connections made later on. So for starters, the lampstand in Zechariah has a bowl on top of it, and that bowl apparently served as a large reservoir to hold the olive oil. We don’t see that with the lampstand in the tabernacle.

Another difference is that this lampstand doesn’t have just seven lights from individual lamps, but seven lamps that each burn with seven lights. It says, “there are seven lamps on it, with seven lips on each of the lamps [lit. seven and seven reeds for the lights],” and the lips are where the craftsmen would have pinched the brim and placed a reed or a wick to feed a flame. So, that’s a total of forty-nine lights—super bright. This new lampstand outshines the old one by far.

One last major difference is the two olive trees beside the lampstand, which are constantly feeding the reservoir with oil. The idea is that it’s constantly being poured out. That’s why it’s got forty-nine lights; the oil flows in abundance without the need for priests to refill the lamps day in and day out. The lights burn through a divine gift of oil that keeps filling and filling and filling and filling the lampstand.

The Lampstand: God’s Spirit Will Triumph

And this is where the second part of our passage comes in. The angel answers the question, “What’s the lampstand about?” And in his answer, the angel connects two things: the abundant gift of oil that enables the lampstand to burn with the abundant gift of the Spirit that enables God’s people to build. Let’s pick it up together in verse 4…

4And I said to the angel who talked with me, “What are these, my lord?” 5Then the angel who talked with me answered and said to me, “Do you not know what these are?” I said, “No, my lord.” 6Then he said to me, “This is the word of the LORD to Zerubbabel: Not by might, nor by power, but by my Spirit, says the LORD of hosts. 7Who are you, O great mountain? Before Zerubbabel you shall become a plain. And he shall bring forward the top stone amid shouts of ‘Grace, grace to it!’” 8Then the word of the LORD came to me, saying, 9“The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it. Then you will know that the LORD of hosts has sent me to you.

Now, it’s clear from other places like Ezra 5:8 and Haggai 1:14 that it wasn’t just Zerubbabel building the second temple, but also the entire remnant working together. So what we have here is Zerubbabel functioning as one who represents God’s people as ruler, much like Joshua represented God’s people as priest in chapter 3. We’ll get to more of that in a moment. I only mention it here, so that you make the connections.

In the same way God’s oil empowers the lampstand to burn, God’s Spirit empowers Zerubbabel to build—and thereby all his people to build and complete his temple. The lampstand represents God’s people and the oil filling the lampstand represents the abundance of God’s Spirit filling his people, and we’ll see in a moment that Zerubbabel is the channel through which God blesses the people with the Spirit.

I’ll state those connections again. The lampstand represents God’s people—that same connection is made in Revelation 1:20, where the lampstands represent God’s people (cf. Rev 1:12, 13; 2:1, 5; 11:4). The oil filling the lampstand represents God’s Spirit filling his people—that happens elsewhere in Scripture, like when both Saul and David are anointed with olive oil, the Spirit fills them for their role as king (1 Sam 10:1, 6; 16:13; cf. Isa 61:1, 3). Or, in Joel 2:19, 27, the gift of oil comes in connection with the outpouring of God’s Spirit.

And then one more connection, Zerubbabel is the channel through which God blesses the people with the Spirit—we’ll see more of that in verse 14. So human agents are involved in the rebuilding of the temple, but the centerpiece of our passage is God’s Spirit: “Not by might, nor by power, but by my Spirit, says the LORD of hosts.”

This could stand as a banner over the whole of Scripture: God’s purposes in salvation and blessing do not rest on man’s abilities but on God’s Spirit. But in light of the context, it’s especially relevant that—when we turn back in our Bibles—we find the Spirit building God’s first dwelling place, the tabernacle. Both Exodus 31:3 and Exodus 35:31-36:1—both places show that the Lord fills men with the Spirit, in order to build his tabernacle and dwelling place among the people. So, when you’re reading all those chapters on the construction of the tabernacle—and then it’s finally finished and God fills the tent with his glory—know that the Spirit is the ultimate creator behind it all.

The Spirit of God enables the people of God to build the dwelling place of God for the spread of the glory of God. That’s what happened with the tabernacle, and it’s the same thing happening with the new temple. “Not by might, nor by power, but by my Spirit, says the Lord of hosts.”

Now, that promise to supply the Spirit is supposed to encourage Zerubbabel in several directions. For example, everything he needs to carry out God’s will, God’s Spirit provides it. All that he needs to complete the work of God’s kingdom, God’s Spirit will provide it. And therefore his confidence cannot lie in human sufficiency.

In this context, “might” and “power” refer to human might and power. Think of the might and the power and the riches and the influence of the surrounding nations and the armies that Israel has been tempted to trust in before. Zerubbabel doesn’t need to turn to them for help, because God’s Spirit is already with them. And what’s better? Having all the world powers collectively on your side? Or having the One before whom all the nations are but a drop in a bucket? Human sufficiency will never build God’s kingdom, and thus all confidence must rest on God’s Spirit to give us what we need.

Or look at the encouragement in verse 7: “Who are you, O great mountain? Before Zerubbabel you shall become a plain.” The Lord is promising Zerubbabel great assurance in the face of major obstacles. The mountain, here, could be talking about the pile of rubble in Jerusalem, but I think it’s bigger than that. This kind of mountain-symbolism is often a way for the prophets to speak of any and every obstacle opposed to God’s kingdom. For example, Jeremiah 51:25 speaks this way of Babylon: “Behold, I am against you, O destroying mountain, declares the Lord, which destroys the whole earth; I will stretch out my hand against you, and roll you down from the crags, and make you a burnt mountain” (cf. Isa 40:4). Jesus also uses it this way in Mark 11:23 in relation to our prayers moving mountains. It speaks to every obstacle opposed to God’s kingdom.

Please hear that rightly, it’s not every obstacle against your kingdom, or against the kingdom you think God ought to build, but against God’s kingdom. In other words, this assurance in the face of major obstacles only belongs to those who are part of God’s kingdom and who are spending their lives building God’s kingdom. For these people, God’s Spirit will overcome all major obstacles—whether that’s enemy persecution outside or our own sinful desires inside.

God’s people faced both while they were building the temple—enemies were persecuting them outside and others among them grew lazy and started building themselves some fancy houses instead of building God’s temple. But these obstacles were no match for God’s Spirit. He overcame both. And we know that he overcame both, because Ezra 6:14-15 says that the Jews built and prospered through the prophesying of Haggai and Zechariah, and they finished the temple in the sixth year of the reign of Darius the king. It happened just as God said it would happen in verse 9, “The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it.” All the obstacles were overcome and Zerubbabel and the remnant finished the temple.

So the work of God’s Spirit gives us all we need; he assures us in the face of great obstacles. He also keeps our worship centered on God’s grace. The Lord uses Zerubbabel to build the temple, but notice what the people shout when he completes the temple. End of verse 7: “And he shall bring forward the top stone amid shouts of ‘Grace, grace to it!’” That’s a distinction we need to maintain.

God certainly uses people to accomplish his work, but never should we cripple our joy by stopping with the people he uses. We must train our eyes to look through the people he uses to celebrate God, and what God is doing by his Spirit through them. The people do not cry, “Zerubbabel, Zerubbabel!”—“Piper, Piper!” “Keller, Keller!” No, no, they shout, “Grace, grace, to it!” God’s Spirit builds God’s kingdom; God receives all the glory; and so it will always be. When the Spirit of God does the work of God, all praise abounds to the glory of God’s grace—and that’s where true and lasting joy is found.

One more observation of how this word encourages Zerubbabel and all God’s people: it teaches him to appreciate small beginnings. At the time of this prophecy, a smaller remnant had returned from exile, and after several years all they had to show was a small foundation for the new temple. And apparently this foundation wasn’t nearly as big as the temple that Solomon had built. Ezra 3:12 indicates that its smaller size caused some of the older generation to weep instead of rejoice. Haggai 2:3 says that some of the folks considered it to be as nothing in comparison. The same is apparently true here: some people despise the day of small things; they despise the smaller temple.

But the prophet is saying that whatever God’s Spirit does, whether big or small, it’s worthy of our thanksgiving, our rejoicing, and our pursuit. Because, ultimately, everything God begins for the sake of his kingdom—no matter how small—is heading somewhere. All of it, even the small things, are contributing to his grand and final goal of the new creation. Even the small temple in Jerusalem was pointing forward, setting the stage for Jesus Christ, our new and better temple. It’s part of the plan.

I appreciate the way the New American Standard Version translates verse 10, “For who has despised the day of small things?” “Who? Raise your hand if you’ve despised the day of small things,” is what he’s asking the people. Why? So he can tell them whose vision really matters—God’s. “But these seven will be glad when they see the plumb line in the hand of Zerubbabel—these [seven] are the eyes of the Lord which range to and fro throughout the earth.”

As I mentioned the other day, I see these eyes as the same eyes that are fixed on the stone in Zechariah 3:9. God will not take his sovereign gaze off the stone in Zechariah 3:9, until the Branch finishes the new covenant and his people’s sins are forgiven. The same thing is going on here: as long as God’s sovereign gaze is fixed on Zerubbabel and his building of the temple, nothing will stop it from happening—only, one more thing is added, and that is the delight God has in his purposes: “these seven will be glad.” What matters most is whether God’s eyes delight in what we’re doing, however small and insignificant it may seem in the eyes of man.

The Olive Trees: God’s Anointed Ones

So that’s the message behind the lampstand. These are a few things that are supposed to encourage Zerubbabel and the remnant to work hard and build the temple. God’s Spirit will triumph. They’re not laboring in vain. God’s eyes are fixed on his purposes for the temple. But now we need to answer what the olive trees signify; and that brings us to the third part of our passage, beginning in verse 11,

11Then I said to him, “What are these two olive trees on the right and the left of the lampstand?” 12And a second time I answered and said to him, “What are these two branches of the olive trees, which are beside the two golden pipes from which the golden oil is poured out?” 13He said to me, “Do you not know what these are?” I said, “No, my lord.” 14Then he said, “These are the two anointed ones who stand by the Lord of the whole earth.”

So, that’s what the two olives signify: “two anointed ones who stand by the Lord of the whole earth.” Now, some would say that these two anointed ones are heavenly beings. Others have argued that they must be the prophets Haggai and Zechariah. But the context of chapters 3 and 4 suggests—at least to me—that these two anointed ones are Joshua and Zerubbabel.

There were two offices in Israel that included an anointing with olive oil, the priest and the king. Joshua represents the priest. Zechariah 3:1 tells us that Joshua is the high priest. And another thing to note in 3:7 is that God gives Joshua the “right of access” to his presence (cf. Zech 3:4), which we see the anointed ones having in 4:14. They stand by the Lord of the whole earth. Joshua is one of them, the priest.

Zerubbabel represents the anointed king. It’s true that Zerubbabel is only a governor at this point. But several clues suggest that he’s more than just any old governor. One big clue from our passage is his role in leading the building of the temple. Temple-building was a task that belonged to the king in Israel, like we see with Solomon.

Another clue that Zerubbabel is more than just a governor is found in Haggai 2:23. In Haggai 2:23, Zerubbabel is the son of Shealtiel, who’s in David’s family line (cf. 1 Chron 3:17). God also calls him, “my servant,” a title that’s often given to King David (cf. 2 Sam 7:5, 8; Ps 89:3). And, clearest of all, God calls Zerubbabel his “signet ring,” which is not just a title for kingship in general (Gen 28:18; 1 Kgs 21:8) but for the king in David’s line in particular (cf. Jer 22:24, 30). It was a way for God to say he was restoring David’s line after the exile. And of course, when we turn to Matthew 1:12, we also find Zerubbabel listed in the line of David, that eventually leads to Jesus.

Jesus Christ: The Lord’s True Anointed Priest King

So I take Joshua to be the anointed priest and Zerubbabel to be the anointed king. And God mediates the blessings of his Spirit through these two anointed ones. And that’s significant, because both of these roles eventually merge and point us to Jesus Christ, who is our great Priest-king, and who mediates the Spirit to us with the kind of abundance foreshadowed in our passage.

In fact, if you glance over at 6:12-13, you can see the roles of priest and king merging already in the person of the Branch:

Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the Lord. It is he who shall build the temple of the Lord and shall bear royal honor, and shall sit and rule on his throne [there’s kingship], and [he] shall be a priest on his throne [there’s priesthood], and the counsel of peace shall be between them both.

You see, this vision isn’t merely about the kingdom in Zechariah’s day, it’s also about the kingdom in our day. Zechariah 6 teaches us to understand the two anointed ones in Zechariah 4 as types—two anointed figures pointing to the greater realities in Jesus Christ. Joshua and Zerubbabel couldn’t mediate God’s blessings to the people forever; they were sinners. When they died, that was it. But what they stood for didn’t die; rather, what they stood for was finally fulfilled in the person of Jesus.

As our great High Priest, Jesus provides the forgiveness of our sins by offering himself as a sacrifice once for all time. Only Jesus can truly forgive sins, because only Jesus is without sin. That qualifies him alone to be our substitute. And as our Davidic King, Jesus builds God’s temple, the church. Only Jesus can build God’s true and better temple, because only Jesus is risen from the dead. Since he had no sin, death couldn’t hold him in the grave. God raised him up on the third day to live forever. He is the mediator of a new covenant in which God pours out the Spirit abundantly on his church. Everyone who trust in Jesus, God then blesses with the Spirit.

And when he does this, they not only become his temple, they’re empowered to build his temple as they shine the light of his glory to others. Right now, Ephesians 2:21 says that we’re being joined together, built up into a holy temple. First Peter 2:5 says, “You yourselves like living stones are being built up as a spiritual house.” So in the same way that God’s Spirit through his mediators filled his people to build the temple, so now God’s Spirit through Jesus Christ fills his people to build the temple, which you know as the church. The kingdom of God back then foreshadowed the kingdom of God now. And right now God’s Spirit is triumphing through his anointed; the Spirit is building God’s temple as the gospel spreads among all peoples.

Live for God’s kingdom, not your own

So if that’s the case, then what are some implications for us, living in the kingdom of God now? Number one, it means don’t live for your own kingdom. If you live for your own kingdom, then you’re viewed by God as an obstacle to the completion of his kingdom. In the same way that foreign nations and sinful men did not stand in his way to complete the second temple, your agenda won’t stand in his way either; and on the last day, you will suffer great judgment—if you refuse to turn.

But the Bible says this: “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” Repent, stop living for yourself and put your trust in Jesus Christ to save you. As your High Priest, he has the power to forgive your sins. He died for them all and took away your punishment. All that’s left for you is life in his kingdom, if you will come to him. If you’re not sure about what all that means, we’d love to talk with you about that more, and walk with you patiently through what that means. Find a member of this church today and ask them to know more about Christ.

God’s Spirit equips us with everything we need to build his kingdom

Second, if you’re living for God’s kingdom, rejoice that God’s Spirit will equip you with everything you need to build his kingdom. Under the new covenant, everybody enjoys the gift of the Spirit. He empowers not just a few select Christians for ministry and mission, but every Christian for ministry and mission. When you’re united to Jesus by faith, each one of you has been specially equipped for service in God’s kingdom. You’ve been specially gifted to make your contribution to God’s new temple, the church. Jesus Christ sits at God’s right hand, mediating the Spirit to all his disciples right now.

That should come to us as a great encouragement as we think through all the ways Ben and Andy exhorted us to serve God’s mission over the past few weeks. We may have fears, but God’s Spirit is able to give us boldness, just as he did for Israel in Zechariah’s day and just as he did for the early church in Acts 4.

We may face doubts in the days ahead about what God is able to do, but this vision says that there’s never a reason to doubt what God’s Spirit is able to do. If anything, it gives us hope that God’s Spirit is able to do incredible things. As Paul says it in Ephesians 3:20, “to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us [that’s the Holy Spirit; Eph 3:16].”

Learn to appreciate the Spirit’s small beginnings

Another implication of our passage is that we need to appreciate small beginnings. Maybe you struggle to rejoice in the day of small things. You walk around always focused on what God isn’t doing without ever noting what he is doing. Whether the Spirit does a small work in an individual or in the church or on the mission field—we must learn to appreciate even his small beginnings and rejoice in the fact that even the day of small things is significant in God’s eyes. He knows what’s going on. He sees the end from the beginning, and how everything is working toward his awesome goal in the new creation. And that should give us great courage to remain faithful with what we’ve been given, no matter how menial it may seem. Yes, still ask God to do really big things through us, but never should we do it in such a way that despises the small beginnings.

Refuse to place your confidence in human sufficiency

Or maybe it’s not that you despise the small things, you just despair over them. And the despair leads you either to “throw in the towel” and quit, or to resort to trusting in the latest form of human sufficiency. “If I become more popular first, then they’ll learn to like Christianity. If I can just get them to like me first, then they’ll really want to follow Jesus. If I throw around these theological buzzwords more often and drop a few names of popular Christian authors, maybe then we’ll grow. If we just had more money, then we’d really be a successful church. Maybe if we water down our doctrinal commitments a little more and add more jokes and stories to the sermons, maybe then we could guarantee more results."

Friends, many churches have sadly gone this route, but we must not. Zechariah 4 is clear that it’s not by human sufficiency that God’s builds his temple but by the Spirit. Therefore, we must refuse to place our confidence in human sufficiency. Even if we did figure out a way to win the attention of more people, it doesn’t necessarily mean that God’s Spirit is behind it, or that his smile is upon it, or that he will receive glory for it. All our confidence must rest in God’s Spirit. Salvation and blessing come not by depending on human effort, but by trusting in the gracious work of God’s Spirit.

Pray for God’s Spirit to use us to build his temple

However, we shouldn’t think that such blessing from the Spirit comes automatically. Yes, we get the Spirit when we become a Christian. But the Bible also says that when the Spirit lives in us, he makes us cry to our Father for more of his Spirit to fill us and empower us and move us. We must pray for God’s Spirit to use us to build his temple. We must ask that God fill us with the Spirit.

One of the main ways you can discern whether you’re serving God in the Spirit from day to day is to simply evaluate your prayer life. Are you bathing all that you do and all that you encounter in prayer? I know that when prayer is absent under various circumstances in my own life, my trust in human sufficiency isn’t far behind. Or better, my foolish self-sufficiency manifests itself in prayerlessness.

Why pass on the Spirit of the Lord of hosts, to try to do things on our own? Jesus became a curse to give us the Holy Spirit (Gal 3:14-14). And Luke 11:13 says, “If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” So let’s ask the Lord to give us more of the Spirit.

Persevere in the face of mountainous opposition

And finally, let’s be sober-minded about this: when the Lord fills his people with the Spirit, hardships don’t go away, they actually increase. When the Spirit fills us to build God’s temple, mountains of opposition will increasingly rise against us. That’s how Revelation 11:4 treats the two olive trees.

In Revelation 11:4, the two olive trees are mentioned once more. But this time it’s not talking about Joshua and Zerubbabel; it’s building on what Joshua and Zerubbabel stood for—priest and king—and using that imagery to speak symbolically about the church. In Jesus Christ, the church now serves as a kingdom of priests in a world hostile to Christ. Even the beast from the bottomless pit is permitted—for a time—to make war on the saints and to conquer them and kill them.

But that’s not the end. Revelation also pictures God vindicating the church by raising his people from the dead. In other words, even the mountain of death itself cannot defeat those who belong to Christ. Just as the Spirit raised Jesus from the dead, so the Spirit will also give life to our mortal bodies. And so another implication for us is to persevere in the face of mountainous opposition. God’s Spirit is able to overcome fears, doubts, sin, spiritual strongholds, and even death itself. Why? Because Jesus already overcame our biggest obstacle on the cross, namely, sin and God’s wrath against our sin. God’s Spirit will triumph through his anointed one, Jesus Christ.

More in Zechariah: Return & Restoration

March 20, 2016

Holy to the Lord

March 13, 2016

The Return of the King

March 6, 2016

A New Covenant through a Struck Shepherd