Zechs Quotes

Euer Leben welkt zerkratzt, verborgen im Gewicht der großen Totenuhren. Was sich noch zusammenrafft, ist auch betrogen auf den alten, ausgefahrenen Lebensspuren.

Big is beautiful" may be a clever slogan, but God still asks, "Who dares despise the day of small things?" (Zech.4:10)...A few loaves and fishes fed thousands. Little is much if God is in it.

The providences of God to his saints here, while on this low bottom of earth, are mixed and parti-coloured, as was signified by the ‘speckled’ horses, Zech. 1:8, in

We claim the victory over the power of the enemy not by our might nor by our power, but by His Spirit, says the Lord (Zech. 4:6). Never—and I mean never—allow the enemy to convince you that your situation is hopeless.

The Bible tells us, “Do not despise the day of small beginnings” (see Zech. 4:10). I believe that whatever it is God has entrusted into your hand—your family, your career, your ministry—don’t count it as insignificant and don’t approach it with a lack of vision.

There must be a great national heart-turning, or repentance to God as an immediate preparation for the kingdom as seen in the Old Testament (Deut. 30:1-3; Isa. 24:7; Hos. 3:4, 5; 14:7; Zech. 12:10-13:1; Mal. 3:7). Repentance, therefore, became an imperative part of the message concerning the imminency of the kingdom.

The olive branch, which we have already seen have been one of the symbols of the Chaldean god, had evidently the same hieroglyphical meaning; for, as the olive was the oil-tree, so an olive branch emblematically signified a "son of oil," or an "anointed one" (Zech. iv. 12-14). Hence the reason that the Greeks, in coming before their gods in the attitude of supplicants deprecating their wrath and entreating their favour, came to the temple on many occasions bearing an olive branch in their hands.

The plant grows by receiving that which God has provided to sustain its life. It sends down its roots into the earth. It drinks in the sunshine, the dew, and the rain. It receives the life-giving properties from the air. So the {67} Christian is to grow by co-operating with the divine agencies. Feeling our helplessness, we are to improve all the opportunities granted us to gain a fuller experience. As the plant takes root in the soil, so we are to take deep root in Christ. As the plant receives the sunshine, the dew, and the rain, we are to open our hearts to the Holy Spirit. The work is to be done “not by might, nor by power, but by My Spirit, saith the Lord of hosts.” Zech. 4:6. If we keep our minds stayed upon Christ, He will come unto us “as the rain, as the latter and former rain unto the earth.” Hosea 6:3. As the Sun of Righteousness, He will arise upon us “with healing in His wings.” Mal. 4:2. We shall “grow as the lily.” We shall “revive as the corn, and grow as the vine.” Hosea 14:5, 7. By constantly relying upon Christ as our personal Saviour, we shall grow up into Him in all things who is our head.

Our faith may be strengthened by noticing what the blood has already accomplished. Heaven and hell bear witness to that. Faith will grow by exercising confidence in the fathomless fullness of the promises of God. Let us heartily expect that as we enter more deeply into the fountain, its cleansing, quickening, life-giving power, will be revealed more blessedly. We know that in bathing we enter into the most intimate relationship with the water, giving ourselves up to its cleansing effects. The blood of Jesus is described as a “fountain opened for sin and uncleanness.” (Zech. xiii, I). By the power of the Holy Spirit it streams through the heavenly Temple. By faith I place myself in closest touch with this heavenly stream, I yield myself to it, I let it cover me, and go through me. I bathe in the fountain. It cannot withhold its cleansing and strengthening power. I must in simple faith turn away from what is seen, to plunge into that spiritual fountain, which represents the Savior’s blood, with the assurance that it will manifest its blessed power in me. So let us with childlike, persevering, expectant faith, open our souls to an ever increasing experience of the wonderful power of the blood.

The intimate link existing between Yahweh and the Kenites is strengthened by the following observations: 1. The first mention of Yahweh (neither Elohim nor Yahweh-Elohim) in the book of Genesis is related to the birth of Cain: 'Now the man knew his wife Even, and she conceived and bore Cain, saying, "I have produced a man with the help of the LORD"' (Gen. 4.1). This may be a symbolic way to claim that the 'discovery' of Yahweh is concomitant to the discovery of metallurgy. 2. Enosh is mentioned in Genesis as the first man who worshipped Yahweh: 'To Seth also a son was born, and he names him Enosh. At that time people began to invoke the name of the LORD' (Gen. 4.26). Interestingly, Enosh is the father of Keynan (= Cain). Again, the worship of Yahweh appears to have been linked to the discovery of metallurgy. 3. The Kenites had a sign (taw) on their forehead. From Gen. 4.15, it appears that this sign signalled that Yahweh protects Cain and his sons. From Ezek. 9.4-6, it seems that, at the end of the First Temple period, a similar sign remained the symbol of devotion to Yahweh. 4. The book of Jeremiah confirms the existence of a Kenite worship of Yahweh as follows:'Jonadab son of Rechab shall not lack a descendant to stand before me [Yahweh] for all time' (Jer. 35.19). This fidelity of smelters and smiths to the initial Yahwistic tradition may explain why the liberators of Judah, Israel and Jerusalem are depicted as smiths in the book of Zechariah (Zech. 2.3-4). When considered together, these data suggest that Yahweh was intimately related with the metallurgists from the very discovery of copper smelting. (pp. 393-394) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404

Note that they said, "THIS SAME JESUS." The Jesus in Heaven is not another but the same. The Jesus who will return for His saints is not another but the same. When He comes again to Jerusalem, Jews will look on Him whom they have pierced (Zech. 12:10). They will ask, "What are these wounds in thine hands?" He will answer, "Those with which I was wounded in the house of my friends" (Zech. 13:6). His feet shall stand in that day upon the Mount of Olives (Zech. 14:4). Jesus now has hands and feet, the same with which He went away, hands and feet with the marks of nails! And this same Jesus now abides in Heaven with a physical body. I tell you, Heaven must be and is a real, literal, physical place!

This saddened Zech, and he pondered the why of it.

I come now to the fifth particular, namely the way by which Christ has established this covenant, and that is by His blood. Oh friends, in this undertaking of Jesus Christ for poor sinners, this covenant must be by blood, there must of necessity be the death of the testator. Hence it is called a covenant that is by blood (Zech. 9:11). And the blood of Christ is called the blood of the covenant (Heb. 10:29), and Christ says, this is the cup of the New Covenant in my blood (Luke 22:20). And you will find His body and blood, broken and shed, has its place in the whole work of justification and remission of sins; this must be by the blood of Christ. Reconciliation and peace must be through His blood, purging the conscience must be by His blood, redemption must be by His blood; mediatorship, purchase of the kingdom - all by His blood. Therefore it is called the blood of the everlasting covenant (Heb. 13:20). And by the shedding of His blood has He established this New Covenant.

An essential link between Yahweh and copper is suggested in the book of Zechariah, where the dwelling of the God of Israel is symbolized by two mountains of copper (Zech. 6.1-6). In his prophecies, Ezekiel describes a divine being as 'a man was there, whose appearance shone like copper' (Ezek. 40.3), and in another part of this book, Yahweh is even explicitly mentioned as being a smelter (Ezek. 22.20). A similar association is encountered in the book of Zechariah (Zech. 13.9). It is interesting to notice that these visions are not simple popular metaphors. Both Ezekiel and Zechariah described processes of metal purification (fractionation through melting for Ezekiel and cupellation for Zechariah), suggesting that the authors of these two books had a deep knowledge not only of Yahwistic traditions, but also of metallurgy. (p. 394) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404

Ten times the Shechinah came down unto the world:—At the garden of Eden (Gen. iii. 8); at the time of the Tower (Gen. xi. 5); at Sodom (Gen. xviii. 21); in Egypt (Exod. iii. 8); at the Red Sea (Ps. xviii. 9); on Mount Sinai (Exod. xix. 20); into the Temple (Ezek. xliv. 2); in the pillar of cloud (Num. xi. 25). It will descend in the days of Gog and Magog, for it is said (Zech. xiv. 4), "And His feet shall stand in that day upon the Mount of Olives" (the tenth is omitted in the original).

Ten are designated by the term Life or Living:—God, the law, Israel, the righteous, the garden of Eden, the tree of life, the land of Israel, Jerusalem, benevolence, the sages; and water also is described as life, as it is said (Zech. xiv. 8), "And it shall be in that day that living water shall go out from Jerusalem.

you speak of true honor, it is to be born of God; if of true valor, it is to fight the good fight of faith; if of true delight, it is to have joy in the Holy Spirit. Oh, then, espouse godliness! Here reality is to be had. Of other things we may say, "They comfort in vain!" (Zech. 10:2)

If you speak of true honor, it is to be born of God; if of true valor, it is to fight the good fight of faith; if of true delight, it is to have joy in the Holy Spirit. Oh, then, espouse godliness! Here reality is to be had. Of other things we may say, "They comfort in vain!" (Zech. 10:2)

The ends of the earth” is a common phrase, occurring over fifty times throughout the Scriptures that means more than just “remote lands,” but rather includes the notion of the very physical end of the whole earth all around before the cosmic waters that hem it in. Here are just a few of the verses that indicate this circular land mass bounded by seas as the entire earth:   Isa. 41:9 You whom I took from the ends of the earth, and called from its farthest corners   Psa. 65:5 O God of our salvation, the hope of all the ends of the earth and of the farthest seas   Zech. 9:10 His rule shall be from sea to sea, and from the River to the ends of the earth.   Mark 13:27 And then he will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven.   Acts 13:47 ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’   Job 28:24 For he looks to the ends of the earth and sees everything under the heavens.

Do not despise the day of small beginnings” (see Zech. 4:10). I

DAY 17: How does Paul describe the return of Jesus Christ in 1 Thessalonians 4:15, 16? It is clear the Thessalonians had come to believe in and hope for the reality of their Savior’s return (1:3, 9, 10; 2:19; 5:1, 2). They were living in expectation of that coming, eagerly awaiting Christ. First Thessalonians 4:13 indicates they were even agitated about some things that might affect their participation in it. They knew Christ’s return was the climactic event in redemptive history and didn’t want to miss it. The major question they had was: “What happens to the Christians who die before He comes? Do they miss His return?” Clearly, they had an imminent view of Christ’s return, and Paul had left the impression it could happen in their lifetime. Their confusion came as they were being persecuted, an experience they thought they were to be delivered from by the Lord’s return (3:3, 4). Paul answers by saying “the Lord Himself will descend with a shout” (v. 16). This fulfills the pledge of John 14:1–3 (Acts 1:11). Until then He remains in heaven (1:10; Heb. 1:1–3). “With the voice of an archangel.” Perhaps it is Michael, the archangel, whose voice is heard as he is identified with Israel’s resurrection in Daniel 12:1–3. At that moment, the dead rise first. They will not miss the Rapture but will be the first participants. “And with the trumpet of God.” This trumpet is illustrated by the trumpet of Exodus 19:16–19, which called the people out of the camp to meet God. It will be a trumpet of deliverance (Zeph. 1:16; Zech. 9:14). After the dead come forth, their spirits, already with the Lord (2 Cor. 5:8; Phil. 1:23), now being joined to resurrected new bodies, the living Christians will be raptured, “caught up” (v. 17). This passage along with John 14:1–3 and 1 Corinthians 15:51, 52 form the biblical basis for “the Rapture” of the church.

Without doubt this is an important aspect of the fasting prayer. Of course, we must not think of fasting as a hunger strike designed to force God’s hand and get our own way! Prayer, however, is much more complex than simply asking a loving father to supply his child’s need. Prayer is warfare! Prayer is wrestling! There are opposing forces. There are spiritual crosscurrents. When we plead our case in the court of heaven, when we cry to the Judge of all the earth, “Vindicate me against my adversary” (Luke 18:3), that adversary is also represented in court (Job 1:6, 2:1 ; Zech. 3:1). It is not enough that the Judge is willing; there is the opposition that must first be overcome.

This is what the Lord Almighty says: “Many peoples and the inhabitants of many cities will yet come, and the inhabitants of one city will go to another and say, ‘Let us go at once to entreat the Lord and seek the Lord Almighty. I myself am going.’ And many peoples and powerful nations will come to Jerusalem to seek the Lord Almighty and to entreat him.” This is what the Lord Almighty says: “In those days ten men from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.’” (Zech. 8:20–23 NIV)

Indeed, one unexpected day the clouds will roll back and the King of all kings will burst through the sky. “On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west. . . . Then the LORD my God will come, and all the holy ones with him. On that day there will be no light, no cold or frost. It will be a unique day, without daytime or nighttime—a day known to the LORD. . . . The LORD will be king over the whole earth. On that day there will be one LORD, and his name the only name” (Zech. 14:4–7, 9).

significant that with the exception of animals and humans (Gen. 1:21, 26–27), Genesis 1 does not use the word “create” (bara ') but “make” ( ' asah). God fashions things out of preexisting material. This observation fits well with the view that Genesis 1 and 2 are talking about the restoration of the world, not its original creation from nothing. Finally, certain otherwise puzzling features of the Genesis narrative become clear in light of the restoration interpretation. For example, God’s command to humankind to “have dominion” seems to suggest that humankind would be met with resistance. The Hebrew term kabash (“dominion”) usually suggests suppression, conquering, or enslaving hostile forces (e.g., Num. 32:22, 29; Josh. 18:1; Neh. 5:5; Jer. 34:16; Mic. 7:19; Zech. 9:15). Along the same lines, God’s command to Adam to “keep” (shamar) the Garden (Gen. 2:15) conveys a sense of “guarding” it from something hostile. It is the same term used to describe the role of the cherubim in keeping Adam and Eve from reentering the Garden of Eden (Gen. 3:24). But

One final example of the Lord treating the future as a “maybe” must suffice. In the Garden of Gethsemane Jesus “threw himself on the ground and prayed, ‘My Father, if it is possible, let this cup pass from me’” (Matt. 26:39, emphasis added). If anything was predestined and foreknown from the creation of the world it was that the Son of God was going to be killed (Acts 2:23; 4:28; Rev. 13:8 NIV). Indeed, Jesus himself had been teaching this very truth to his disciples (Matt. 12:40; 16:21; John 2:19). Yet here we find Jesus making one last attempt to change his Father’s plan, “if it is possible.” Does this prayer not reveal Jesus’ conviction that there was at least a theoretical possibility that another course of action could be taken at the last moment? Of course, in this instance it was not possible. There were other times in Scripture when God was unwilling to change his mind (cf. Num. 23:19; 1 Sam. 15:29; Ezek. 24:14; Zech. 8:14). Yet this doesn’t negate the fact that Jesus’ prayer presupposes that divine plans and possible future events are in principle alterable. And this means that the future is partly open, even if in this instance Jesus’ own fate was not. Other

Scripture describes God’s character as unchanging (Mal. 3:6), but it never teaches that God is unable to change in any respect (e.g., his intentions, experiences). It teaches that the future is settled to the extent God wills it, but it never teaches that the future is exhaustively settled. And it teaches that God sometimes chooses not to change his mind (Num. 23:19; 1 Sam. 15:29; Ezek. 24:14; Zech. 8:14) but never that he cannot change his mind. Indeed, passages that reveal God choosing not to change his mind only make sense if God can change his mind when he chooses. Further,

Sure seems that way,” Zech said. “That breech loader has killed everthing but a train engine, and now it’s done that too.

When men are wounded by sin, disquieted and perplexed, and knowing that there is no remedy for them but only in the mercies of God, through the blood of Christ, do therefore look to him, and to the promises of the covenant in him, and thereupon quiet their hearts that it shall be well with them, and that God will be exalted, that he may be gracious to them, and, yet their souls are not wrought to the greatest detestation of the sin or sins upon the account whereof they are disquieted, -- this is to heal themselves, and not to be healed of God. This is but a great and strong wind, that the Lord is nigh unto, but the Lord is not in the wind. When men do truly "look upon Christ whom they have pierced," without which there is no healing or peace, they will "mourn", Zech. 12:10; they will mourn for him, even upon this account, and detest the sin that pierced him.

The first recalls Genesis 49:10-11—Jacob’s blessing, in which Judah is promised the scepter, the ruler’s staff, which is not to depart from between his feet “until he comes to whom it belongs; and to him shall be the obedience of the peoples”. Of him it is said that he binds his donkey to the vine (49:11). The tethered donkey, then, indicates the one who is to come, “to [whom] shall be the obedience of the peoples”. Even more important is Zechariah 9:9, the text that Matthew and John quote explicitly for an understanding of “Palm Sunday”: “Tell the daughter of Zion, Behold, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey” (Mt 21:5; cf. Zech 9:9; Jn 12:15). The meaning of these prophetic words for the understanding of the figure of Jesus we have already considered at some length in our exegesis of the beatitude concerning the meek (cf. Part One, pp. 80-84). He is a king who destroys the weapons of war, a king of peace and a king of simplicity, a king of the poor. And finally we saw that he reigns over a kingdom that stretches from sea to sea, embracing the whole world (cf. ibid., pp. 81-82); we were reminded of the new world-encompassing kingdom of Jesus that extends from sea to sea in the communities of the breaking of bread in communion with Jesus Christ, as the kingdom of his peace (cf. ibid., p. 84). None of this could be seen at the time, but in retrospect those things that could be indicated only from afar, hidden in the prophetic vision, are revealed.

Satan’s goal in this trial was to try to stop the completion of the new temple by accusing Joshua of breaking the law. The devil’s intentions for you are the same. He wants to stop you from rebuilding your temple, which is your body! Thus he will go into court armed with files of your lawbreaking so he can put death on your body. However, remember that Zerubbabel finished his work on the temple when the people shouted, “Grace, grace,” to that mountain of resistance (Zech. 4:7). Grace will win your case. The lawsuit filed against Joshua was so important that the Angel of the Lord was present in court to rebuke Satan on Joshua’s behalf! Why? Many theologians believe this was Christ Himself who would become the atoning sacrifice for all mankind. Because of the presence of the Lord, God not only took away Joshua’s sin but dressed him in robes of righteousness that he didn’t deserve. This is a perfect picture of the unearned, unmerited grace of God triumphing over the law! It

says, “I will whistle for them and gather them” (Zech. 10:8). The [38] Lord whistles to us, calling us and gathering us to Himself.

Intriguingly, his robe on that day is never described as white. Many of us imagine Jesus returning in white garments, because it seems like the sort of color that the triumphant Son of God might wear. But Revelation doesn’t say that. Instead it describes Jesus’ garments as “dipped in blood,” whether that refers to his blood, ours, or that of his enemies (19:13). At the same time, John insists that the people wearing white robes are actually the church, pure and spotless and stain free, like a bride beautifully dressed for her husband (Rev. 3:5, 18; 6:11; 7:9; 21:2). Our filthy garments have been replaced by fresh ones (Zech. 3:1–5), and in Christ our characters are as clean as our clothes. In a glorious exchange of wardrobes, Jesus’ sacrifice has made his robes crimson. But it has made ours white.

Despite the “separation of powers” between the priestly tribe of Levi and the royal tribe of Judah, we discover royal sons who bring sacrifices to the altar. This combination of priest and king goes back to Adam and Melchizedek. And looking in the other direction, the prophets tell of a son of David who will be priest (Ps. 110) and a priest who will sit on the throne (Zech. 6:9–15).

The flames of love that burn in God's heart must melt away all the sin that has attached itself to us so that we can be united with God. If we love God, we will want nothing more that to be baptized in this fire of holy love that will set us totally free from our sinful nature so that we can be our true self that is hidden in Christ (Col 3:3-4; Mal 3:1-3; Zech 13:9; Matt 3:11). If we despise God, if we identify with our false self that is constructed on the lie of our own sovereignty, we will want nothing more than to flee these flames because they will feel like the destruction of our very being.

If you live a life that honours God, you will have a peace of mind because God Almighty will take care of everything for you and you will see that he has done it for you…Sacred Healing…For Anointed Readers

We do not mean to reckon the success of the Institution by the amount of money given, or the number of Bibles distributed, etc., but by the Lord's blessing upon the work (Zech. iv. 6); and we expect this in the proportion in which he shall help us to wait upon him in prayer.

Sold for 30 pieces of silver. Zech. 11:12. Betrayed by a friend. Psa. 41:9. Forsaken by His Disciples. Zech. 13:7. Accused by false witnesses, Psa. 35:11. Dumb before His accusers. Isa. 53:7. Spit upon and scourged. Isa. 53:5. Hands and feet pierced. Psa. 22:16. His garments divided by lot. Psa. 22:18. Mocked by His enemies. Psa. 22:7-8. Given gall and vinegar. Psa. 69:21. Prayed for His murderers. Isa, 53:12. Not a bone broken. Psa. 34:20. Crucified with thieves. Isa. 53:12. His forsaken cry. Psa. 22:1. His side pierced. Zech 12:10.

studying Passover will help prepare you for the Kingdom to come. Christianity isn’t just for now, of course. What we see is not all we get. We expect happier days by and by. When the King comes He will act as He did before. He will celebrate the Jewish feasts (see Zech. 14:16, e.g.).

Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey. I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth. As for you also, because of the blood of my covenant with you, I will set your prisoners free from the waterless pit. Return to your stronghold, O prisoners of hope; today I declare that I will restore to you double. (Zech. 9:9–12)

But Satan comes to believers, just as he came to Joshua the high priest in the book of Zechariah (Zech. 3:1–5), calling attention to our dirty garments and accusing us of our sins. Why does he do that? Why would Satan invest so much time and energy in accusing people who have been forgiven of their sins? As the archenemy of God and His church, Satan wants to paralyze us, to rob us of our freedom, to take away from us our joy and our delight in the free grace of God.