1991 Issue 9 - Sermons on Zechariah: The Four Craftsmen - Counsel of Chalcedon

8/12/2019 1991 Issue 9 - Sermons on Zechariah: The Four Craftsmen - Counsel of Chalcedon

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Kenneth

L

Gentry

Jr

S RMONS

ON ZECHARIAH

I

THE FOUR

CRAFTSMEN

Zechariah 1:18-21;

Acts

4:23-33

Olien it

is

the case

that

revelation

comes to man

through

vision experi

ences,

rather than through

verbal com

munication.

The

visions God

granted to

Hisprophets

dramatically

opened

to

their

mind's

eye

what their

physical eye

could

not see. It

effectively

raised them above

the

blur and

confusion caused by the

strife

and uncertainty

ofbistory. It did

so

by offering

to

them a

fuller glimpse

of

rea\ity--area\itythatincludedthespiritual

realm.Suchaviewwouldimpanapeace

that

passes

all understanding,

for

then

would they

see

things

as

God

saw

them.

In the Sclipture

text before

us

we

come

upon

Zechariah's

second

vision.

His

first vision

of

the

angelic

horsemen

was

designed

to

instill in him a

sense of

comfon due to the overwhehning pres

enceofGodinbehalfofHispeopleIsrael.

The

multitudinous

angelic

horsemen

were sent

as agents of

God to control the

ebb and

flow ofhistOlY,

ll for the

glory

of

His Name

and

the benefit of His

people.

In this second

vision

we have a con

tinuation and

carrying

forward

of

the

promise

of comfon and hope

provided

in the first

vision. The

previous

vision

opened Zechariah's

eyes

to the

resources

available to

Judah.

In

the present

vision,

which

is

composed

of two

pans (v.

18,

v. 20) we

move

a step funher. It

shows

Judah

the means

as

to

how

God's will

would

be accomplished. n

met, this

vision

expands

on

what

God said

in

Zechariah 1:15.

And though granted

originally

for

andentjudah'ssituation, it

provides us comfon by extension and

application, as

well.

l.etustum,now,toaconsiderationof

the Vision of the

Four

Craftsmen. As we

begin,

we

will

notice

again the

backdrop

regarding:

1.

The Opposition

to

God's People

More

often

than not,

we experience

difficulty in comprehending prophetic

visions. his is

largely

due

to our distant

separation

from the life

and culture

of the

day,

which

makes

the

figures involved

unfumiliar. But if

we

would

strive to

put

ourselves back into the environment of

ancient

Israel,

we would grasp the

sig

nificance

a

little more

easily.

In

the

first

ponion

of

the

vision we are

confrontedwith fourhorns. Nowhorns

had a spedal

significance

for

andent,

pastoral israeL

These are

not horns that

are

blown

as

a trumpet for

giving

a battle

call. Rather these

horns

are those

on

an

ox

or bull.

As

such

they

represent the

great

strength

of the wild

oxorthe

raging

bull, whose power lay

in

their

stronghorns.

These were animals the

ancientjewswere quite fumiliarwithand

constantly ran up

against. In mct,

there

was

even

a special

law

governing the

ownership

of

dangerous

oxen,

because

they were so

strong (Prov. 14:4) and

could ldll a man so

easily (Exo.

21:28,

29).

But even

today we sense something

ofthe impressiveness of the bull's horns

when we see the advertisement for

Mertill-Lynch,

which proclaims they

are

bullish on America. In those

commericals

we

have ponrayed for us a

majesticscene ofstampeding bulls. This

impressive

sight

is

designed to impan a

sense of the strength of that company's

stock

transactions.

The

horns, then, represented strength

to Israel. In

Amos 6: 13

we have a clear

picture of horns

as

a symbol of strength.

Almost always

the symbol

of

horns had

to

do with the political power of nations

through the

exercise

of military might.

The

horns

generally

carried with them

the

connotation of power that could

relentlessly

push back or

move

a people

from

theirterritory, Deut. 33: 17

( wild

ox, NASB),

e.

34:21.

n

one place

horns

are

even crafted out of iron to

emphasize

their unbreakable power, 1

Kgs.22:11.

So

then, horns represent awesome

political

and military strength, a power

with which to be reckoned. Now we

must

ask,

What did these horns

do

and

why are

there four of them?

It

is clear from

the context that these

horns

were

employed in the scattering of

judah,

Israel,

andjerusalem(w. 19,21).

Consequently, they represented military

and political power brought

to

bear

against

God's

Old Testament people.

Somehave

suggested

that

these might

represent

the four

successive imperial

kingdoms signified in Daniel's visions in

Daniel 2 and

7.

Those kingdoms -

Babylon, Persia,

Greece, and Rome -

were ponrayed there

as

destined for

destruction to

make way for

the king

dom of

Christ.

But this

does

not seem

to

December, 1991 f TIlE COUNSEL

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29


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be

the

proper interpretation here. This

is

so for at least

two reasons.

Here

the

four horns

seem

to point to

past

scattering

acts

by political

entities,

notto future

ones

suchas the

Grecianand

Roman

empires several hundred years

away,

Zech.l :19,21. inaddition, neither

the

Persian

nor

Greek empires did

any

thing to

"scatter" or

harm Israel. In

fact,

the

Persian Empire

allowed

Israel

to re

turn to the land and

rebuild the

temple.

There is evidence

in

Zechariah

for a

better understanding

of the

meaning of

there

being

four horns. These four

seem

to represent the

four

points of the com

pass,

that

is,

the

foumess represents "all

directions."

Just a

few

verses

earlier

inZechariah

1:10,

the

first vision

indi

cated the

angelic horsemen

had

traveled

"to and

fro" in

the

earth,

cettainlyindicat

ingtheywent in

"alldirections."

Justa

few

verses later in Zechariah 2:6,

the

"four

winds" are

mentioned

in conjunction

With the ''land of

the

north"

and in

such

a

way as to

suggest the

actual four points

of

the compass.

Furthermore, the

imagerywe

suggest

would fit well With the notionof "scatter

ing" that

is

prominent in the shottvision,

beingmentionedthreetimesinfourverses.

Israel was

scattered

in

"all directions," as

it

were.

This, then,

would speak not only of

Israel's

most

recent, massive deportation

to Babylon

in

the

north.

It

would also

suggestherbeingsurroundedonallsides

by enemies that constantly taunted and

plagued her: Egypt to the

South,

the

Philistines to

the

West, Samaria to the

North, and the Moabites and

Ammo

nites in the

East.

This idea

is

also

hinted

atin

Zechariah

2:5,

where God promises

protection

on

all sides. Judah was well

aware

of her

precarious

situation among

these

mortal enemies. And God

was

aware, too She had been scattered and

shewas still taunted. In fact,

many

ofher

peoplewerestiUin

Babylon,

despite their

being allowed

to

leave.

But also

by application

the enemies

that lay all aroundJudah arerepresenta

tive

of

all the

enemies of

all

God's

people

inall times.

This

is

hinted at in the terms

of

the

vision:

though Zechariah minis

tered to

Judah, he speaks of "Judah,

Israel, andJerusalem." Thisindicateshis

concem for all people of

God.

We may say this

involves

us

todayin

that we

are God's people

and

are

a

con

tinuation

of Israel,

being

called

the

"children

ofAbraham" (Gal. 3:29), "the

drcumcision"(phil3:3),'jewsinwarclly"

(Rom.

2:29),

"the temple

ofGod" (2 Cor.

6:

16), etc.

Furthermore,

Paul teachesus

that the

things

that happened

to

Israel

happenedforourexample(ICor.lO:11).

As

Israel

was

surrounded

With

enemies,

so shall

we be. And

all

of

this

issues

forth

from

the

fact

thatinEden

Godforewamed

Adam and Eve that there would be a

struggle in

history between

Satan's

seed

and

the woman's seed, between the

unrighteous and the righteous.

Christians, we are surrounded

on

all

sides byenemies. Theycontrol themajor

entertainment and news media, filtering

most of our information

on

the world

and life through an anti-Christian

framework.

They control much of the

educational

and

political realm, which

are bent

on expanding anti-Christian

culture. Weareengaged,asPaulsays, in

"spiritual warfare"

all around

us

(2 Cor.

10:5). And

being

aware ofthewar

is

half

the

battle

becauseof"Satan'swiles" (Eph.

6: 13)and"subtlety"

(2 Cor. 11:3).

Christ

said

the world,

as such,

would

hate

us

Golm 7:7; 15:18; 1 John

3:13).

The four horns

that

would smash

and

scatterusarealiveandwellonplanetearth.

Consequently,

wemust

'besober, bevigi

Iant; because [our adversary the devil, as a

roaringlion, walkethabout,seekingwhom

he may devour"

(1

Pet.

5:8).

2.

The Consternation in God's people

Because

of

the

scattering and torment

ofits

pagan neighbors,

Israel was ingreat

consternation.

This is indicated by

the

3

TIlE COUNSEL

of

Chalcedon December 1991

statement,

"These are the

horns

which

havescatteredJudah,so that

no man

did

liftuphishead, Zech. 1:21. Aswehave

noted

before,

the unity and securiry of

Israel in the Promised landwas a major

featureofGod'scovenantaiblessingupon

them(Deut.28:1-i4). hen

this

ended

it was a sure indicator of the

chastening

wrath

of God (Dent. 28:

15ft).

And

their

scattering andcaptivity for seventy

years

was still in their

memory

as

they

tried to

rebuild their

broken dties.

But Israel ceased the

work

of the very

temple

God

intended for them to build,

when

He

released

them

from their

Babylonian

bondage. Theyallowed

resis

tancefromtheSamaritansandtheAmorite

(Ezra4:8;Neh.4:7-8).

Inotherwords,in

the

very midst of blessing (freedom

from

captivity)

they

failed

again

They

allowed

theirheads to bang low in despair.

The spiritual and

political

history of

pre-exilic Israel

is

one of unfaithfulness,

compromise, confusion, division,

and

decline.

Israel's

unfaithful kings engaged

themselves

in

leagues With pagan powers

that fmally pulled

herdown.

She did

not

believe

God's

prophets

who wamed her,

nor

did she

trust in

the

God

that had

brought her

out of the house

of

bondage

Withamightyupliftedann.

She

trusted

in

horses

and

chariots,

but

not in God (Psa.

20:7).

But the

annofflesh did not deliver.

How

disappointing

it

is

today

to see

the Christian

Church

in retreat

in

so

marly areas.

Whole

denominations are

now

electing

women elders, encourag

ing the increase of the welfare

state,

and

supportingcommunist liberationmove

ments and despising God's Law. Chris-

ti nity

Today amajor evangelical maga

zine,

has bowed to

pro-abonion mental

ity,

women's liberation advocates,

and

so-called Chrisrian

sodalism.

Even his

torically conservative Reformed

Theo

logical

Seminary

has

recently brought a

new

theology

teacher on

that endorses

women's ordination and

denies

infant

baptism.

Too

few Christians

are

willing

to stand up for biblical truths, such

as

a


3/4

six day creation, the application ofbib i

cal law,

pro-life

advocacy,

and

such.

How often is

it that we ourselves

are

ashamed of the

gospel

of

Christ? How

often do

we

turn our faces

when

the

Name of

Christ

is blasphemed? Or

Scripture is

mocked?

Or wickedness is

praised? Are we numberedamong those

who dare not

to lift

their heads? Are

we

afraid of

the numbers andthe wealth and

prestige of

the

secular

world? Are

we

embarrassed by the truths

of

Scripture?

Despitelsrael'shistoricallysmallnum

bers (Dent. 7:7)

andherpresentreduction

throughwarandscattering,

God

willsend

help to overcome the opposition.

ls the opposition

from

all

sides? Are

there symbolicallyfouropponents round

about?

Then

God will

send four smiths

against them. Whatever number there

may be, from whatever direction they

may

come, GodhasinHisplan the

forces

thatwill thwart the enemy.

Hence,

there

are

foursmithsto counterthe

four

horns.

51:20

says to

Cyrus of

Persia: Thou art

my battle

axe

and

weapons

ofwar forwith

thee will

T

break

in

pieces the nations, and

withtheewillTdestroykingdoms. Thesame

would be

true

of any future foes of God s

faithful people. God will

raise up

an

opponent against them.

We learn

from

this that though horns

ofopposition mightarise, God

will cause

smiths

of defense

to arise,

as

well.

Even

though the Church

faces

enemies

from

all corners, conflict does not imply de-

3.

The Retribution for

God s People

But the point of he

vision

is

to

instill

hope in the people,

not to impress them with the

strength

of the

opposition.

Just

as

the

eye

of revelation

and

faith saw

the

angelic

hosts

of

God

in

the first

vision, now

in the second visionitseesthe

smiths

who are

ready to wear

down the enemies. Though

the

terrifYing

and

powerful

horns of opposition

are ll

around, God has determined

We

must not unfaithfully

hang our

heads as Christians. We should

lift

them

high, for i

the

Lord

be

for

us,

who can

be against

us? Are we not

ambassadors for Christ,

the

King of

kings nd Lord

of lords,

in

whom are

feat. The heathen may rage

and imagine and vain thing

and set themselves against the

Lordand His

anointed, butHe

thatsitteth in the heavens shall

laugh when He puts them in

derision (Psa. 2:1-3).

We must trust in the pro

tective providence ofGod. He

causes all things

to

work to

gether

for

our good (Rom.

8:28). As the physical temple

would be rebuilt of old,

so

shall

God s spiritual temple,

hidden all the

treasures

o wisdom

nd

knowledge?

Is

not our faith that

which overcomes the world?

which is

His Church, be built

today l Cor. 3:16; 6:19; 2

to

send

His

smiths or craftsmen

(ac

cording to

newer

versions) against

those

horns, Zechariah 1:20.

This

word in

cludes

ll

who work with tools, particu

larly iron

workers,

but

also carpenters.

The

main point ofthe

vision is clear:

God will overcome the opposition to

His

people,

Zechariah 1:21. One would

think that

little

Israel

would have been

utterly doomed through the horrible

scattering byBabylon. But the prophetis

given

divine

insight inexplanation ofher

continuance and of her future.

This

prophecy

is

primarily directed

to

the particular

circumstances

of the

day:

Judah s difficulties encountered in

the buildingofJerusalemandthetemple.

As Hesaidbefore (1:16-17), these would

definitely

be rebuilt. Now He notes it

will

be despite anyandall opposition that has

or will arise against it.

God is

not ournumbered.

He

controls

worldwide power in all directions. He

will

supply the adequate

resources.

These four smiths

represent the his

torical forces that

will be employed

for

wearing down the opposition. The

idea

of

their being smiths

seems

to be that

they come

with files, hammers, and

saws

to wear away, beatdown,andcutupthe

antagonists. There

is some

debate

as to

whether the word translated fray in the

qV means frighten or rub down

as

with a file or other tool. Probably the

latter

is

true.

Despite

the

strength of the

horns, there

are

tools

available for

their

destruction.

Again we

are reminded that God has

His will

in the annies

of heaven

and

earth. Did

Babylon afflict Israel

and

Judah? Then

God

sent

Cyrus

ofPersia

to

destroy

them

(lsa.

44-45). Jeremiah

Cor.

6:16;

Eph.

2:21; 1

Pet.

2:5, 9).

Christ has promised that the Gates ofhell

will

not

prevail

against the Church

(Matt.

16:18).

That

is

true forus, whichwas true for

lsrael. lsaiah

54: 17 promised then and

promises today: Noweapon thatis

ormed

against thee shall prosper; and every tongue

that shall rise against

thee in

udgment thou

shalt condemn. This is the heritage of

the

servants of

the

LORD, and their righteous-

ness is ofme,saith UleLORD. Isaiah 59: 19

promises: Soshall

they earthe name

of

he

LORD

from

th

west,

and

his

glory

from

the

risingofthesun.

When the enemyshall come

inlikeajlood, theSpiritoftheLORD shall

lift

up a

standard against him.

We must not unfaithfully hang our

heads

as Christians. We should lift them

high, for if he Lord be forus, who can be

(CONCLUDED ON PAGE 28)

December, 1991 TIlE COUNSEL

of Chalcedon 3


4/4

unjust judge will grant the persistent

requests of a petitioner, will not our

heavenly Father do

likewise,

who is,

without question, concerned about our

justice.

Perseverance in prayer

does

not ne-

gate fuith as some might

think;

it

actually

demonstrates the preciousness of that

faith. Persistence

is faithin

action. Persis

tence indicates a continual

recognition

that our

heavenly

Father is the

source

of

all

blessings. To persist in

prayer

really

glOrifies God because we are constantly

recognizing Him as out sustainer and

redeemer.

Remember, we shouldn t

be

praying

for

that which doesn't have His

glory

in mind. Thus, whenwe persist in

prayer,

we

are continually

pleading

with

God to do that which

He already desires.

What could be more

pleasing

to Him?

We must learn that persistence in

prayer means that God doesn't always

immediately give us what

we

desire.

When thereis adelay, Godhas a particu-

lar purpose for doing so. For one, God

knows the best tinting to bting to pass

whatwe pray

for.

God knows bestwhen

our soul is ripened

to

receive with most

joy what we

have prayed.

God wants to

build patience in our

lives. He

wants us

to

learn

that

God's timetable is

what is

most

glorifying

to

Him.

It

is

through

persevering, confident, and praising

prayer that oursouls

grow

intofull union

with ourLord. Throughdelay, Godactu-

allystrengthens thealreadypresent faith.

The longer

we

wait,

fuith

has an oppor-

tunity to reaffirm what it knows is

right.

Faith

knows

it will succeed. In persis

tence,

faith

moves us

to

continue in

praise and

thanksgiving.

Each

believing

prayeris

one

stepcloser to the realization

ofourpetitions.

God

doesn t

delay

longer

than necessary; we must rerrtain stead-

fust to the end so that we

can

reap the

haIvest of our prayers.

What prevents us

from persevering

in prayer? For one, it is because we are

spiJ;itual

sluggards. Persistence inprayer

requires effon, andwe usuallyoptfor the

easy

way out. Second, there is the ele

ment

of unbelief. We give

up

because

our faith had no abiding

quality.

We

asswne

our

request

was invalid. Ifwe are

in communion with

God, we

have no

right

to

give

up;

for,

our prayer

should

have

been in accordance

with

God's

will

in the first place.

Oh, Christian, pleaseseekyour

Lord's

fuce continually.

Please have the

fuith

which

can lay hold of God's immense

promises. Please

persevere

with

your

prayeroffaith.

Thedominionoftheearth

is at stake

(GEN1RY,

CONTINUED FROM

P GE

31)

against us?

Are we

not ambassadors

for

Christ, the King of kings and Lord of

lords, in

Whom

is hidden all the trea

sures

of

wisdom and knowledge?

Is

not

ourfaiththatwhichovercomestheworld?

illtimately thework of the Church

is

spiritually

to fray or the

wear

down the

oppositionbythe graceofGod,

bymeans

of

the spiritoal

presence ofChrist, 2 Cor.

10:4,5. Christ is

on

the throne waiting

for all His enemies to

become

the foot

stool for

His feet.

It is interesting that Christ was a

carpenter,

aworker with

tools

for wear

ing

down

and

splitting wood.

The

pro

pbetic word is a powerful word that

overcomes the opposition, like tools

overcome

wood and iron

resistance.

ill-

timately it is

God's

Word that controls

the

forces

of history. Hosea

6:4-5:

Therefore

have I

hewed

them by the

prophets; I have slain them by the words o

my mouth: nd

thy judgments are

s

the

light

thai

goeth forth

Let us serve

the Lord

without fear,

knowing

that our

labor is

not in

vain

in

the Lord, 1

Cor.

15:58.0

Rev. Ken Gentry.is Pastor ofReedy

River

Presbyterian Church (PCA) in

Mauldin,

Sc.

This series of sermons

onthe book of Zechariah were deliv

ered beginning in December 1989.

28

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COUNSELof Chalcedon December 1991

Documents

1991 Issue 9 - Sermons on Zechariah: The Four Craftsmen - Counsel of Chalcedon