Zechariah chapter 9 beginning in verse number 1, the Bible reads the burden of the word
of the Lord in the land of Hadrack and Damascus shall be the rest thereof when the eyes of
man as of all the tribes of Israel shall be toward the Lord.
And Hamath also shall border thereby, Tyrus and Zidane, though it be very wise.
And Tyrus did build herself a stronghold and heaped up silver as the dust and fine gold
as the mire of the streets.
The Lord will cast her out and he will smite her power in the sea and she shall be devoured
with fire.
Ashkawun shall see it in fear.
Geza also shall see it and be very sorrowful and Ekron for her expectation shall be ashamed
and the king shall perish from Geza and Ashkawun shall not be inhabited.
So here, God is pronouncing judgment upon these various different geographical regions.
Of course, Damascus would be the capital of Syria and then he's talking about these places
like Ashkawun, Geza, Ekron.
Those are of the coast of the Philistines in the Gaza Strip, what we would know it as
today.
And those are the five lords of the Philistines and he's explaining that Israel's enemies
are going to be defeated through his power.
And it says in verse number 3, and Tyrus, this is basically a city state that's just
north of Israel, right along that coast of the Mediterranean Sea, Tyre and Zaidon is
that northern border of Israel, it says, And Tyrus did build herself a stronghold and heaped
up silver as the dust and fine gold as the mire of the streets.
Verse 4, Behold, the Lord will cast her out and he will smite her power in the sea and
she shall be devoured with fire.
Now all throughout this chapter, the theme that keeps coming up over and over again is
that no matter how strong you are, no matter what kind of armies you have or how much money
you have, if God wants to bring about your downfall, it's going to happen.
You're going down no matter what you do or whatever you imagine is going to protect you.
And then the same thing, if you serve the Lord, if you do what's right and if you're
in his good graces, he can lift you up, he can protect you and he can give you rest round
about from your enemies.
That's something that comes up a lot in the Old Testament, but especially in this chapter.
When it talks about Tyre and Zaidon being destroyed, it says in verse 5, Ashkelon shall
see it and fear.
Just talking about other enemies will see the destruction of Tyre and Zaidon and they
will fear.
It says that they have a stronghold in verse 3 and heaped up silver as the dust and so
forth.
You know, you can't help but think of the United States that we have such a powerful
military.
We have the most powerful military in the world and no one would even dispute that.
We outspend the whole rest of the world on military.
We're number one in spending on military and number two is like half what we spend, way
down below.
And we have the technology, we have all kinds of money and all kinds of resources, we have
all the allies, but yet if God wants to bring us down, he can bring us down.
God can destroy us whenever we want.
No matter how much money and how much defense we have, we need the Lord to defend us if
we really want to dwell safely.
And the Bible says the horse is prepared against the day of battle, but safety is of the Lord.
And so instead of spending so much time worrying about our physical defenses and worrying about
all the physical enemies, what we need to really be addressing is the rottenness within
our country, spiritually, because that is a greater threat to our security.
Because when we are rotten spiritually on the inside, then God is going to lift his
hand of defense from us and then we're a sitting duck.
Oh, but no, we have the military and the weapons.
No, no.
If God can't protect us, then who can at that point?
And so we have to understand that safety is of the Lord.
And what's way more important than just military strategy and all of man's wisdom is being
right with God.
You know, I'd rather live in a really bad neighborhood with a house with really bad
locks on the doors, but just knowing that I'm right with God, than to live in a fancy
gated neighborhood with all the alarms and the dog and everything like that.
Because God is the one who ultimately protects us.
We do everything we can, you know, to fortify our walls and to have the horse prepared against
the day of battle, but at the end of the day, safety is of the Lord.
And we as Americans need to understand that our country has a spiritual disease right
now and that is way more of a threat than any foreign nation.
That's what we need to understand.
From this passage, it's clear that God can destroy us no matter how much money we have
or whatever the stronghold.
Says in verse four, behold, the Lord will cast her out and he will smite her power in
the sea and she shall be devoured with fire.
There have been so many times throughout history when one army goes against another and literally
an act of God is the determining factor on who wins that battle, where a navy is destroyed
by a great storm at sea.
And there are just these things that maybe the world would just look at as chance things,
but actually this is just God deciding the outcome before it even happens.
So the Bible says in verse five, Ashkelon shall see it and fear.
Gaza also shall see it and be very sorrowful and Ekron for her expectation shall be ashamed
and the king shall perish from Gaza and Ashkelon shall not be inhabited and a bastard shall
dwell in Ashdod and I will cut off the pride of the Philistines.
So all of those places that he just mentioned, those are all of the cities of the Philistines,
Ashdod, Gaza, Ekron, et cetera.
But notice he says in verse six, and a bastard shall dwell in Ashdod.
Now that kind of goes with what it says at the end of verse five when it says the king
shall perish from Gaza.
When it says a bastard shall dwell in Ashdod, what's a bastard?
A bastard is an illegitimate child.
It's basically a child who is not born of parents that are married.
So let's say you have a husband and wife and then they have their legitimate children that
are the product of that marriage and then let's say the father commits adultery with
another woman or has a concubine or something on the side, well then that child is known
as a bastard because it's conceived out of wedlock.
And so what it's saying here is that instead of the legitimate king being on the throne
in Ashdod, because you've got to remember it's very important to these worldly people
to have that kingly succession, that hereditary line where the king's son rules and his son.
By the way, that's never been God's plan.
God never ordained these dynasties in the nation of Israel.
They were supposed to choose men to lead them based on their character, based on their attributes,
not based on, oh well you're the son of whoever, you're just automatically the next leader.
This whole idea of nobility and royalty and things like that was not God's original plan.
And part of why they did away with the system of the judges in the first place was because
of the fact that they got this hereditary mentality where they're looking at Samuel,
who's the judge, which is what God's will was.
God's will was not for them to have an earthly king, it was to have the judges.
They looked at the judge Samuel and they told him, well your sons don't follow in your ways,
so therefore make us a king so we can be like all the nations, when in reality what they
should have done is said, your sons aren't following in your ways, let's go find somebody
who is following in the Lord's ways and let's make him our judge and stick with God's system.
But instead of course they chose the system of having a king and having that hereditary
dynasty that's passed from one person to another, etc.
Which was not God's perfect will.
God's perfect will was that of judges that are chosen based on the content of their character.
But we see here that part of the punishment on these Philistine city-states is that the
legitimate son will not sit on that throne, probably because he's going to be killed in
the judgment that God brings, so a bastard is going to sit on that throne, which is obviously
not the perfect scenario in these people's minds.
The Bible says in verse 7, and I will take away his blood out of his mouth and his abominations
from between his teeth, but he that remaineth, even he shall be for our God, and he shall
be as a governor in Judah, and Ekron as a Jebusite.
And I will camp about mine house because of the army, because of him that passeth by,
and because of him that returneth, and no oppressor shall pass through them any more,
for now have I seen with mine eyes.
So again, this is continuing the same thing, and remember, in Psalm 34 the Bible says,
The angel of the Lord encampeth round about them that fear him.
Notice what he says in verse 8 here, I, this is God speaking, and I will encamp about mine
house because of the army, because of him that passeth by, and because of him that returneth,
and no oppressor shall pass through them any more.
So again, God just emphasizes that he can protect us, he'll camp around us, his angel
will camp around us, and whether that's the nation of Israel, or whether it's our church,
because he says I'll camp around my house.
Well, the Bible says that in the New Testament, the house of God is the church of the living God.
And I believe that God will still protect the church, he'll still encamp around his
house because of the army, because of the enemies that would come in and oppress.
The message in these first 8 verses is that God can protect us, and God can defeat our
enemies no matter how strong they are, no matter how much power they have, God, at the
end of the day, can bring them down, and he can exalt us.
So we need to just worry about what God thinks of us, not so much what other people think
of us, because at the end of the day, it's God who holds our ultimate destiny in his
hand, and he can lift up one and put down another, and it doesn't matter what it looks
like as far as who has more strength, because at the end of the day, God can do anything
in the affairs of man, he can lift up one and put down another, and so forth, and he's
talking about getting rid of these Philistines and their abominations, and he says, you know,
the ones that are left, he says, will even be for our God, it says at the end of verse
7, you know, many of them will worship the Lord as a result of this battle that's going
to take place.
So let's keep reading here, it says in verse number 9, kind of changes gears, that was
the first 8 verses, but then he kind of changes gears here in verse 9, he says, rejoice greatly,
O daughter of Zion, shout, O daughter of Jerusalem, behold thy king cometh unto thee,
he is just, and having salvation, lowly, and riding upon an ass, and upon a colt, the full
of an ass.
And we know of course this was fulfilled when Jesus Christ rides into Jerusalem upon a colt
the full of an ass, he rides in on that donkey on what we know as Palm Sunday, and they're
laying down the palm branches, they're laying down their coats in the way, and saying, Hosanna,
blessed is he that cometh in the name of the Lord.
And it says here that when this king is going to come, that he would of course have salvation,
he'd be just, just means righteous, but then it also says that he's lowly, and riding upon
an ass, and upon a colt the full of an ass.
You see, a king would not normally make a triumphal entry on an ass, he would normally
make it on a great horse, a great steed or stallion, right?
Something that would be a more impressive animal, that would be more befitting of his
station.
But notice, he's coming lowly, riding upon an ass, and upon a colt the full of an ass.
Now, let's get something else from verse 10, and understand here that the Bible is telling
them what their great Messiah will be like, but yet when Jesus came on the scene, they
expected something different.
Now look at verse number 10, it says, and I will cut off the chariot from Ephraim.
Ephraim is one of the tribes of Israel, of course that's one of Joseph's sons, but often
when the Bible says Ephraim, it's just referring to the northern kingdom in general.
Because remember how Israel had been split after Solomon's death into the northern kingdom
of Israel, the ten tribes, and the southern kingdom of Judah?
Well, the southern kingdom of Judah also contained the tribe of Benjamin, and also a lot of the
Levites, so it really was more than Judah, yet it's called Judah, because that was the
main tribe of the southern kingdom.
That's why that southern kingdom, even though it's made of two tribes, is called Judah.
Well, the northern kingdom is called Israel, made up of the ten tribes, but yet that northern
kingdom is often just referred to in the Bible as Ephraim, actually scores of times.
The Bible will just refer to that northern kingdom as Ephraim, because of the fact that
Ephraim was the biggest, most powerful tribe of the northern kingdom.
Because Joseph's sons, Ephraim and Manasseh, became two great tribes, and Ephraim was the
one that was prophesied would be greater than Manasseh, would be more fruitful, in fact
the word Ephraim means fruitful.
So often Ephraim, and in this case Ephraim, is just a reference to the northern kingdom
in general.
Ephraim and Judah, he'll just kind of refer to both as that, to encompass all the children
of Israel.
So it says here, I will cut off the chariot from Ephraim, and the horse from Jerusalem,
and the battle bow shall be cut off, and he shall speak peace unto the heathen.
Talking about who?
The Messiah, Jesus, the king.
He shall speak peace unto the heathen, and his dominion shall be from sea even to sea,
and from the river, meaning the river of Egypt, the Nile River, or you could say the Jordan
River, but I believe it's the Nile River, unto the ends of the earth.
Now when we look at this scripture here, and he talks about cutting off the chariot, and
cutting off the horse, and cutting off the battle bow, I think this is very similar to
something that you see a lot in the book of Isaiah, when he talks about beating the swords
into plowshares, and making the spears into pruning hooks, basically what he's talking
about is not needing weapons anymore, not needing the horses, not needing the chariots,
and beating the swords into plowshares, and the spears into pruning hooks, because they
will not learn war anymore, the Bible says.
And of course this is referring to the millennial reign of Jesus Christ, when Jesus Christ will
reign on this earth for a thousand years, it will be a time of peace on earth, and there
will not be any warfare, and so I believe that that's what this is referring to, because
it says he, speaking of Jesus, shall speak peace unto the heathen, and his dominion shall
be from sea even to sea, and from the river even to the ends of the earth.
So obviously we could take a symbolic meaning of this, and we know that Jesus Christ is
the prince of peace, and that we have peace with God through our Lord Jesus Christ, etc.
But if we take a literal interpretation, the Bible is also teaching that there will be
a time of peace where Jesus Christ will bring the whole world into peace, and there won't
be any need for weapons anymore.
And of course there is that literal millennial reign of Christ.
A lot of people would just take only a symbolic view, and just throw out the idea of a literal
reign of Jesus Christ, but of course we know that in Revelation chapter 20, the Bible talks
about after all of the vials of God's wrath are poured out, and after destruction is brought
to Babylon, then you remember that the Bible tells us that there's going to be the saints
that have been resurrected, saints that were beheaded for Christ and so forth, that are
going to be resurrected, and it talks about them living and reigning with Christ for 1,000
years.
And then when the 1,000 years are finished, Satan is loosed out of his prison, and there's
going to be that battle of Gog and Magog, which takes place after the millennium, which
takes place after that 1,000 years of peace.
There is so much scripture about this millennial reign that to just write it all off as symbolic
and be an amillennialist is ridiculous.
It's a whole sermon in and of itself, but there's just so much scripture about the battle
of Gog and Magog, which takes place after the millennium.
There's so much scripture about how the wolf is going to lie down with the lamb, and the
little child is going to be playing on the snakes den, basically, and people are going
to be living to be hundreds and hundreds of years old, like the days of a tree, the Bible
says, is how old they'll be.
And when someone dies at 100 years old, they'll basically say that it's a shame that they
died so young, because this is going to be a literal time period.
None of that's been fulfilled.
That's going to happen yet in the future, after Christ's second coming and his wrath
is poured out and everything like that, then we have that millennium period where this
stuff will be literally fulfilled.
So there are a lot of scriptures in the Bible about the Messiah coming, and they deal with
that millennial reign, and then there are other scriptures about the Messiah's coming
where it talks about his first coming, where he's going to come and die for our sins and
so forth, like Isaiah 53, for example, or Psalm 22, or lots of other places.
So basically, the children of Israel, when Jesus came on the scene, the Jews, they just
really focused on the parts about how to rule the whole world, okay?
And they just kind of expected him to come in and be this great warrior, this great hero,
that's going to bring them national salvation and bring them back on the world scene, he's
going to be the next David, he's going to be the next Solomon, in the sense that he's
going to defeat all of their enemies, he's going to defeat the Romans and create this
great empire that's going to go from the river all the way to the ends of the earth and all
this stuff.
So that's what they're expecting, just only a carnal fulfillment of this, and they're
missing the spiritual significance.
Now when Jesus came on a colt, the foal of an ass, that's not what you'd ride if you're
there to conquer.
See he's there to be humble, he's there not to be ministered unto, but to minister and
to give his life a ransom for many.
That's why he came lowly, that's why he came humble, because he's coming to serve.
He's coming to die for the sins of mankind.
He's coming not to be crowned king.
Remember they wanted to make him a king right then and there at certain points in his ministry,
and he had to get out of there because it was not the right time and place for that.
Even after Jesus rose from the dead, even his disciples didn't quite grasp this, because
you remember what they say in Acts chapter 1.
After Jesus is risen and glorified, they say to him, Lord, will thou at this time restore
again the kingdom to Israel?
You know they're still kind of expecting that to happen right away, and he says to them,
it's not for you to know the times or the seasons which the Father hath put in his own
power.
But ye shall receive power after that the Holy Ghost has come upon you, and ye shall
be witnesses unto me, both in Jerusalem and in Judea and in Samaria and unto the outermost
part of the earth.
So again, he's trying to get them back on the spiritual mission.
Hey, are we going to have the kingdom for Israel now?
And he's telling them, hey, you shall receive power, not reigning and ruling physically
at this time.
You know, that's in the Father's time period.
But he says, your power is going to be witnesses of me, to preach the gospel to every creature
worldwide.
So basically there's two types of peace that Jesus Christ brings and will bring.
First of all, flip over if you would quickly to Romans chapter 5, and this is just one
place we could look at, but there are many, many places that discuss this.
But in Romans chapter 5 verse 1, the Bible reads, therefore being justified by faith,
we have peace with God through our Lord Jesus Christ.
So Christ at his first coming, he brought us peace with God the Father.
You know, because we're in enmity with him because of our sins.
He made peace for us with God, which that's way more important than any peace between
nations.
He brought us peace with God.
He made our peace with God through Jesus.
That's the most important thing.
That's the spiritual significance, okay.
But did he bring peace with our fellow men?
No, because remember he said, think not that I've come to send peace on earth.
He said, I've come to bring division.
He's come to bring a sword, and he's come to set a man at variance against his father,
the daughter against her mother, the daughter-in-law against her mother-in-law, and a man's foes
shall be they of his own household.
So Jesus Christ, when he came to this earth the first time, he did not bring us peace
with everyone around us.
Now the Bible says that we should try as much as is within us to live at peace with all
men, but as David said, I'm for peace, but when I speak, they're for war.
You know, there are people who are going to be at war with us.
There's a war between good and evil, and there are people that are at war with us personally.
There are people that are at war with the gospel.
The Bible says they're the enemies of the cross of Christ, and then there are people
that are at war with the nation we live in, no matter what nation we live in.
You know, whether that's the United States or some other nation, there's going to be
conflict in this world.
There's not going to be world peace in 2016, it's just not going to happen.
But the Bible does teach that eventually the Messiah would bring peace on earth in a literal
sense where the swords will be beaten into plowshares and the spears into pruning hooks,
and where they'll not learn war anymore.
There will be a thousand years of peace where Jesus Christ is ruling and reigning on this
earth, and his kingdom will basically encompass the entire globe.
Now the devil has a counterfeit of this, where he brings on the anti-Christ and has that
one world government, that new world order with the anti-Christ at its head.
But in reality, the only true world peace is going to be when Jesus Christ comes.
You say, well how do I know if it's the anti-Christ or if it's Jesus Christ?
Well first of all, if you have the Holy Spirit living inside of you, the Bible says the elect,
he'd be so slick that he would deceive the elect if it were possible.
But since you have the Holy Spirit inside you, you'll know, number one.
But number two, if you have to ask, it's not him.
I mean, if you have to ask, is this the Messiah, is this Jesus?
It's not.
Because the Bible said that if anybody tells you lo, here's Christ, or lo there, the Bible
says he'll light up the sky from one end of heaven to the other, there'll be no question
in your mind.
But the Bible also tells us that we as believers have the Holy Spirit living inside of us who
will lead us and guide us into all truth, okay?
The Bible also talks about the fact in John chapter 10 that his sheep hear his voice.
Jesus said, my sheep hear my voice and I know them and they follow me.
He said, a stranger will they not follow.
He said they know not the voice of strangers, they'll flee from a stranger.
So when we that are saved Christians hear a strange voice that's not the voice of Jesus,
it's not the voice of the shepherd, we flee from that.
Something tells us, that's not right, there's something wrong here.
Whereas when we hear the truth, when we hear the word of God being preached and we hear
the voice of Jesus through his word, something just tells us, yup, that's true, that's right,
that's the Holy Spirit guiding us into all truth.
You know, I remember just in church as a child, sometimes I'd hear something and I just knew
that that is not right.
And I didn't even know why, I couldn't really point to a scripture, but it just didn't set
well.
It was just like, something's wrong with that.
And it's just the Holy Spirit telling you that's not the voice of the shepherd.
And I remember being in churches where they'd use all these modern messed up versions.
And something always told me that the King James was right.
When I heard the King James version, I knew it was the word of God.
I knew it had power.
The Holy Spirit will show us things like that, okay?
And the Bible says that we will flee from the voice of strangers.
That's why when I hear about somebody who says, oh, I used to be a Christian, but now,
you know, I became a Muslim, or now I became a Mormon, or now I just, you know, that just
tells me that that person was never saved in the first place.
And the reason that I say that is because of the fact that if that person were saved
and had the Holy Spirit living inside of them, they would be able to see through that fraud
for what it is.
Okay?
Now, I want to be real clear on this because a lot of people will sometimes, they'll see
somebody go off into sin and they'll say, oh, that person was never saved to begin with.
Now, wait a minute.
It's very possible for someone who's saved to go off into sin.
It's possible for a saved person to go into drunkenness, or to go into drugs, or to go
into fornication, or adultery, or all these manner of sins.
You know, the Bible warns us, let him that thinketh he standeth take heed lest he fall.
It's possible for us to become backslidden and to follow that sinful nature and to go
back to the ways of the old man because we still have the flesh with us.
However, I do not believe that it is possible for a born-again child of God to be deceived
by a false religion and to basically now start following Islam or following Mormonism or,
you know, I recently heard about people who used to go to our church here that have joined
the Orthodox Church, what I just preached about on Sunday morning.
I'm telling you right now, those people were not saved.
They were never saved in the first place.
Because of the fact that anybody who can think that the Orthodox plan of salvation is the
way to get to heaven, they were never saved in the first place.
They're following a stranger big time.
And you know what?
The Orthodox Church, with all its idolatry and icons and venerating Mary and venerating
the saints and salvation's a process, is so far, I mean, it sounds nothing like the
voice of the shepherd anymore.
And people talk about how they walk in that Orthodox Church and all the singing was so
beautiful.
But you know what?
I think it's beautiful.
It's the voice of Jesus Christ, the voice of the shepherd.
And you know what?
Satan's voice sounds beautiful because he is transformed into an angel of light.
And the Bible talked about how Satan had such a beautiful voice when we read about
him in Isaiah chapter 14 and Ezekiel chapter 28.
But you know what?
That, as beautiful as it is, it's the voice of a stranger.
You know, the Bible talks about a strange woman.
Yeah, her lips might taste like the honeycomb, but her end is sharper than wormwood and death.
And I'm telling you, you walk into that Orthodox Church and hear all this beautiful sound that's
going to lead you straight to hell because it's the voice of a stranger.
And you know what?
A saved person walks in and knows that it's the voice of a stranger.
An unsaved person walks in and says, oh, it's so beautiful, so wonderful.
Now here's the thing.
I could see somebody walking in and thinking it's beautiful, sort of like when John looked
at the great whore of Mystery Babylon and he wondered with great admiration.
And the angel said, wherefore didst thou marvel?
Okay.
You know, it's, you know, we in the flesh can be impressed sometimes with just buildings
and pictures and sounds and so forth.
But you know, as soon as you hear the doctrine, any saved person will flee from that garbage.
I don't believe that any saved person walks into a Roman Catholic Church and says, oh
wow, this is the true church.
This is the gospel.
This is the word of God.
No, you were never saved in the first place.
You clearly lack the Holy Spirit.
Okay.
And you know what?
Orthodox is the exact same thing.
The Orthodox Church is just another name for being Catholic.
It's all it is.
Roman Catholic, Orthodox Catholic.
It's all Catholic.
It's all junk.
It's all lies.
You'll never, look, how many times have you read the New Testament, Christian?
And when did you read about anybody venerating Mary?
When did you read about icons?
When did you read about, when did you read about monks in monasteries?
Never.
It's all lies, friend.
Just like the Roman Catholic Church and its lies, it's the exact same thing.
But that's what I'm saying about the voice of the shepherd.
You know, we know the voice of the shepherd because we're saved.
Those who are not saved do not know the voice of the shepherd.
But the Bible said, back to Zechariah here.
We've got to move forward in the chapter here.
He talks about in verse 10, I'll cut off the chariot from Ephraim and the horse from Jerusalem.
And the battle bow shall be cut off and he shall speak peace unto the heathen.
And his dominion shall be even to sea and from the river even to the ends of the earth.
So Jesus is going to come and speak peace to the heathen.
But there's another imposter that's also going to speak peace.
He's going to talk about peace and safety, the Bible says.
And he's going to be the anti-Christ.
Say, how do I know the difference?
Well, if you're saved, you'll know the difference.
Number one.
Number two, if you have to ask, it's not him, all right?
And by the way, I believe that the rapture is a crystal clear biblical doctrine that
cannot be denied.
And so if you're not caught up in the clouds to be with him in the air, something's missing.
I mean, you know, it's funny because when you start talking about the pre-tribulation
rapture is a fraud, some people just make the mistake of like, oh, the rapture is a
fraud.
No, the rapture is real.
Yeah.
Hello.
Read First Thessalonians chapter four.
It's just that the rapture comes after the tribulation.
But there is a biblical rapture where the trumpet sounds, we're caught up in the clouds.
Look, what did Jesus say?
I go to prepare a place for you, he said, in my father's house or many mansions, I go
to prepare a place for you.
And if I go to prepare a place for you, he says, I'll come again and receive you unto
myself, that where I am, there will you be also.
So we are going to heaven someday, and we are going to be caught up in the clouds to
meet the Lord in the air, to be with him in heaven, until we come back to rule on this
earth for a thousand years during that millennial reign of Christ.
And this isn't really a deep Bible prophecy sermon, so I'm not going to go any further
than that.
But it's important that we understand the distinction between, you know, the Antichrist
and his peace, and Jesus Christ, who's going to bring real world peace, actually.
But we already have this spiritually fulfilled in the sense that we have peace with God through
our Lord Jesus Christ.
But this is talking about peace with the heathen, peace with the other nations, and so forth.
But it talks about him being humble and so forth, which is not really what they expected.
Verse number 11, the Bible says, as for thee also.
So who's the thee also?
Well, in verse 9, he's talking to somebody.
He says, rejoice greatly, O daughter of Zion.
So that's who this is directed at.
Then in verse 10, he's speaking peace unto the heathen.
But then he says in verse 11, as for thee also.
So he's back to talking to the daughter of Zion.
As for thee also, by the blood of thy covenant, I have sent forth thy prisoners out of the
pit, wherein is no water.
Now of course, that blood of the covenant, whereby the prisoners are sent forth out of
the pit, wherein is no water, is obviously referring to the blood of Jesus Christ, the
new covenant that's going to cause them to be saved from the pit, wherein is no water,
which is symbolic of hell.
And this term prisoners is often used about salvation.
For example, you don't have to turn there.
In Luke chapter 4, the Bible says in verse 18, the spirit of the Lord is upon me because
he hath anointed me to preach the gospel to the poor.
He hath sent me to heal the brokenhearted, to preach deliverance to the captives and
recovery of sight to the blind, to set at liberty them that are bruised, to preach the
acceptable year of the Lord.
So here he talks about preaching deliverance to the captives.
Well that's actually a quote of Isaiah chapter 61 verse 1 where he says, the spirit of the
Lord God is upon me because the Lord hath anointed me to preach good tidings unto the
meek.
He hath sent me to bind up the brokenhearted, to proclaim liberty to the captives and the
opening of the prison to them that are bound.
So if we compare these two scriptures, we see that the opening of the prison to them
that are bound happens through the preaching of the gospel because he says, I'm here to
proclaim glad tidings to the meek.
In the New Testament, that's written as preach the gospel to the poor.
Why?
Because proclaim and preach mean the same thing.
Because glad tidings and the gospel are the same thing.
Gospel means good news, right?
The meek and the poor are referring to the same group of people there.
So he says that he is there to proclaim liberty to the captives and the opening of the prison
to them that are bound.
So this is a spiritual bondage, a spiritual captivity.
That's why when Jesus talks about you shall know the truth and the truth shall make you
free and they return to him with, well, we were never in bondage to any man and he says,
he that committed sin is the servant of sin.
So the setting free of the captives, the release from the prison, the setting at liberty
actually has to do with being saved because of the fact that we're loosed from the bonds
of sin and of death and that captivity.
That's what that's actually referring to.
So he says in verse 11 there in Zechariah 9, as for thee also by the blood of thy covenant,
I've sent forth thy prisoners out of the pit wherein is no water.
Turn you to the stronghold, ye prisoners of hope.
Even today do I declare that I will render double unto thee.
When I've bent Judah for me, filled the bow with Ephraim and raised up thy sons, O Zion,
against thy sons, O Greece, and made thee as the sword of a mighty man and the Lord
shall be seen over them and his arrows shall go forth as the lightning and the Lord God
shall blow the trumpet and shall go with the whirlwinds of the south.
The Lord of hosts shall defend them.
So again, now we're kind of back to what we were talking about a little bit earlier in
the chapter, verses 1 through 8.
And this is the reason why sometimes people get confused by Old Testament Bible prophecy,
whether it's Isaiah, Jeremiah, Ezekiel, or whether it's the minor prophets, is that a
lot of times God will just kind of go back and forth where he'll kind of be talking about
one thing.
He's talking about, hey, we're going to defeat the Philistines and Tyron, Zidon are going
to be defeated.
And then he starts talking about spiritual things.
He's talking about Jesus Christ coming.
But even when he's talking about Christ coming, he'll be talking about his first coming.
Then he'll start talking about the second coming.
Then he's back to the nitty gritty of what they're dealing with right now, the physical
enemies that are around them.
This is why Old Testament Bible prophecy is difficult to understand.
It is difficult to understand because he'll start talking about the first coming of Christ.
Then he'll just start talking about the second coming of Christ.
He'll be talking about the day of the Lord when God's going to defeat their enemies right
then and there.
Then he's talking about the day of the Lord when the sun and moon are going to be darkened,
you know, in the second coming of Christ.
He goes back and forth between different subjects.
It's like the prophet is seeing things that are close up.
He's looking through a glass darkly, the Bible says.
So he's seeing things that are close up and then it's sort of like he changes the focus
on the lens and now he's focused on things that are far away.
And he turns that focus and now it's stuff that's happening right then and there.
Now you say, well, how do you know that, Pastor Anderson?
Because of the fact that the New Testament is not difficult to understand.
The New Testament prophecy, the book of Revelation, which is named Revelation for a reason, because
it's a revealing of things that have been previously hidden and unknown.
It's a revelation.
So the New Testament is so much clearer and easier to understand.
So what we need to do is make the New Testament the basis of our belief, our foundation of
like, well, we know this because it's right here in the New Testament.
Can we use the New Testament to interpret the Old Testament?
So a lot of these things in the Old Testament prophets, the people back then didn't understand
them.
A lot of it's going over their head, but we in the New Testament have the luxury of a
New Testament to interpret the Old Testament.
That's why at the end of the book of Daniel in chapter 12, Daniel says, well, I saw all
these things, but I understood not.
I mean, even Daniel, the guy who's writing the book says, I didn't understand this stuff.
And you know, he wants the angel to explain it to him and the angel basically says to
him, well, seal up the words of this prophecy, Daniel, because this is not going to be for
a really long time.
That's the answer that he's given.
He's saying, you know, a lot of this stuff is not really for your generation, Daniel.
Seal it up.
It's for a really long time.
But then at the end of Revelation, it says the exact opposite.
He says, seal not the sayings of the book of this prophecy for the time is at hand.
So what we can learn from this is something really important about Bible study.
When we read the Bible, there's two things I want to teach you right now.
First of all, use the New Testament to interpret the Old.
Let the New Testament be the commentary on the Old Testament, because a lot of things
that are tough in the Old Testament are explained really clearly in the New Testament.
But secondly this, when you're reading the Bible, worry about the parts that you do understand
and don't get too hung up on the parts that you don't understand.
I mean, think about it.
If you were living in the Old Testament days, you'd really have to be good at that, because
you'd read certain things in Isaiah and Jeremiah and Ezekiel and you'd be like, wow, I have
no clue what this is talking about.
So what do you do?
You worry about the part that you do understand.
You know, and when you're a new believer, or let's say you're only on your first, second
or third time through the Bible, you're going to run into a lot of stuff that you don't
understand.
And now I've seen a lot of people's Bible reading just be derailed, because they'll
get to something they don't understand, and they just stop, like just stop the whole train.
And then it's like, okay, let's figure out what this means.
And then they just want to just go real deep and maybe they get, and then get on Google
and get on YouTube, you know, what does this mean?
When in reality what they ought to do is just keep reading.
I mean the best advice I could give to anyone about reading the Bible is just read it.
Read it like you read any other book, just read it.
Because people will read like two verses and just, then they just get stuck.
Huh, I wonder what this means.
But it's sort of like people who are on a test, and the test, they have 90 minutes to
complete the test, and they get stuck on question number two.
And then it's like, whoa, the bell rang and I'm on question number two.
They always tell you, skip it, come back to it.
And usually then you get to question 47, and you're like, oh, now I know what the answer
to number two is.
And people will often tell you, you know, the answer to one question is sometimes found
in another question.
You know, it'll be like, hey, what nation did, you know, did Alexander the Great come
from, you know?
And the answer is, he's of the Macedonians, okay?
He's leading the Greeks into battle.
And then later it'll be like, in a question like, you know, so when Alexander the Great,
you know, led the Macedonians into greatness, right?
And then it's like, oh, okay.
And sometimes they'll do that.
Who's ever been taking a test?
And the answer to one question will be in a later question.
It's like, oh, there's the answer right there, boom.
So it's the same thing with the Bible.
If you don't understand something, just keep reading.
And then later it'll make sense, it'll click with you.
But we all know what certain things in the Bible mean, don't we?
I mean, we all know what believe on Jesus Christ means.
We all know what it means when it says, for all of sin and come short of the glory of
God.
We all know what thou shalt not steal means.
We all know what thou shalt not commit adultery means.
And if you read the Bible every day and you put in some time, at least, you know, 15,
20 minutes of reading, you're going to find something that you understand, that you can
learn and grasp and grow on and live by.
So instead of being so worried about what we don't understand, let's worry about putting
into practice the things we do understand.
And really grasping and sharing with others the things that we do understand instead of
getting too hung up.
I mean, what if Daniel would have just got hung up on everything he didn't understand?
What?
Stop, Angel.
Stop.
Let's not go any further until you explain this to me.
You know, we never would have got to the end of the book.
So don't get hung up on things you don't understand.
Is Zechariah a hard book?
Well, it's hard in the sense that it jumps around.
I mean, chapter 9 doesn't really pick up where chapter 8 necessarily left off in a
way that we would normally expect it to.
But we know that it's all there for a reason.
It's in the order it's in for a reason.
It makes sense once you have the New Testament to guide you through its waters.
You say, well, you know, where are you getting these interpretations on Zechariah?
I'm getting them from the New Testament.
You know, I understand verse 9 about the fall of an ass because I have Matthew, Mark and
Luke to tell me about it.
You know, I understand the part about Jesus ruling the whole earth because I can get that
from Isaiah and I get that from Revelation and other places in the New Testament and
so on and so forth.
So that's an important thing to understand.
So we've changed gears again is what I'm trying to say, because now we're back to God protecting
his people from physical enemies.
Verse 12, turn you to the stronghold ye prisoners of hope.
Even today do I declare that I will rendel double unto thee.
When I have bent Judah for me, filled the bow with Ephraim and raised up thy sons, O
Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
Now what does that verse mean?
Well, when he says I've bent Judah for me, well, that's kind of explained in the next
phrase when it says filled the bow with Ephraim.
See, a bow is something that you bend, right?
Because a bow is a weapon that you shoot arrows with.
So basically when he says when I have bent Judah for me, Judah is his bow, he's saying.
I'm going to bend Judah like a man would bend a bow.
When I've bent Judah for me, filled the bow with Ephraim, so basically Ephraim, it would
be like the arrows, and raised up thy sons, O Zion, against thy sons, O Greece, and made
thee as the sword of a mighty man.
So basically he's saying that the Israelites are going to be the sword in his hand that
he's going to use to defeat the enemies.
And he's talking about the sons of Zion being raised up against the sons of Greece.
Now why does Greece come into the picture here?
Well if you remember, and we've talked about this in previous weeks as we're studying Zechariah,
the time period that Zechariah is written is after the Babylonian empire has fallen
to the Medes and the Persians, okay, and now we're in that second of the four empires that
Daniel prophesied, where it talked about how there would be the Babylonian empire, and
then the Medo-Persian empire, then the Greek empire, and then the Roman empire.
So where we are chronologically in that is we're at the time of the Medes and the Persians,
because of the fact that it's Cyrus, king of Persia, who gives the order to build the
temple.
And we know that Zechariah is preaching around the time that Ezra and Nehemiah are involved
in the building of the temple.
They're being encouraged by the preaching of Zechariah during that time.
So we're in that second phase of Daniel's four kingdoms, where we're in the Persian
empire, okay.
So what's coming next is Greece.
Well already, obviously, Greece is a military power that's on the scene, and it's rising
to preeminence where eventually they're going to defeat the Persians, you know, with Alexander
the Great leading them.
So basically he's just prophesying of a future time when Greece would come against Israel,
and how God's able to protect them, and how God will cause the sons of Zion to rise up
against Greece and defeat them, and so forth.
That's what he's predicting.
Basically the children of Israel defeating the Greeks at a future time because of the
fact that the Lord would be on their side.
So the Bible says in verse 14, the Lord shall be seen over them, and his arrow shall go
forth as the lightning, and the Lord God shall blow the trumpet, and shall go with the whirlwinds
of the south.
So he's saying that when they defeat the Greeks, it's not going to be through their might or
through their power, but rather it's going to be God just using them as his bow.
God just using them as his sword.
It's really going to be God that's winning the victory.
And that's how it is in our life.
You know, we need to just be a tool in the Lord's hand.
We need to just be a sword or a bow in his hand.
We need to be a vessel that he can fill and use, but it's really God who does the work.
But he uses man to do that work.
We are his instrument.
Even in the New Testament, in the local church, when it comes to going out soul winning or
preaching or starting a church or being a missionary, you know, it's God that actually
uses us, and it's God that worketh in us, both to will and to do of his good pleasure.
We are just his instrument, his tool in his hand.
We are his weapon in his hand.
But if we don't say, here are my Lord, send me, then we won't, you know, then we won't
be that instrument in his hand.
We have to yield ourselves unto him.
We have to present our bodies a living sacrifice, wholly acceptable unto God, which is our
reasonable service.
We have to present ourselves before the Lord as a willing vessel, as a tool or a weapon
that can be used in his hand.
So the Bible says here in verse 15, the Lord of hosts shall defend them, referring to Israel,
and they shall devour and subdue with sling stones, and they shall drink and make a noise
as through wine, and they shall be filled like bowls, and as the corners of the altar,
and the Lord their God shall save them in that day as the flock of his people, for they
shall be as the stones of a crown lifted up as an ensign upon his land.
Now, this already happened, because this whole conflict between Israel and Greece, this is
not current events, all right?
This already happened, right?
Because remember, Daniel talked about, you know, the Babylonians, the Persians, the Greeks,
the Romans.
These are all people who basically, you know, are going to rule and reign in the short term,
in the sense that it all happened by the time Christ was born.
You know, you're already on that fourth kingdom of the Romans at that point.
So this is not a scripture that we would apply unto Israel today, and say, oh, God's going
to defend them, because of the fact that, number one, they're not saved, because it
says right here, the Lord the God shall save them in that day as the flock of his people.
Well, if they're not of his sheep, if they're not of his flock, if they're not saved spiritually,
oh, well, they're not saved spiritually, but they'll be saved physically.
Yeah, but you know what?
That's not biblical, because this scripture is talking about his flock, his people being
saved, and the children of Israel today, so called the nation of Israel, is not of his
people, because they don't believe in Jesus Christ.
And the Bible says that if you don't have the Son, you don't have the Father.
If you deny the Son, you have not the Father.
And he said to them, you are not my people, and I will not be your God.
And it was said unto them that believed in Jesus Christ, that unto them of whom it was
said in time past that they were not his people, there shall they be called the children of
the living God, because they believed in Jesus.
That's what Romans 9 teaches.
So he says here in verse 17, for how great is his goodness, talking about the goodness
of God, and how great is his beauty, corn shall make the young men cheerful, and new
wine the maids.
Now corn and wine are pictures in the Bible of prosperity, because it's talking about
them basically eating good food and drinking a good drink.
Now what's funny about this verse is that there are so many people today who they want
to use the Bible to justify social drinking.
And they start with a really messed up preconceived idea where they say, well, every time the
Bible says wine, it's what we think of as wine, which is an alcoholic beverage with
somewhere between 13 and 17 percent alcohol content.
See, if I went to the store right now and said to the clerk, would you please sell me
a bottle of wine, they will sell me a drink that has from 13 to 17 percent alcohol content.
Whereas when the Bible uses the word wine, it is referring to juice, whether fermented
or unfermented.
So many times in the Bible when we read about wine, it's an alcoholic beverage.
Other times it's not an alcoholic beverage, and you have to tell from the context because
it only uses one word to describe both.
The word wine goes both ways.
That's why you don't ever see the word juice in the Bible referring to a non-fermented,
you know, just a basic glass of juice.
You'll never find that in the Bible.
But you'll find over 200 times that the word wine is used because the word wine in the
Bible refers to both.
Now some people will just resist this truth, but it's ridiculous.
Honestly, even people who believe that social drinking is okay, if they've done any study
will at least acknowledge that, yeah, the word wine goes both ways.
That's just a fact no matter which side of this issue you're on.
Because it would be ridiculous to say that juice is never mentioned in the Bible.
Somebody said, well, juice hadn't been invented yet.
Yeah, right.
Yeah, that's real smart.
What about when they squeezed grapes into Pharaoh's cup and handed it to him?
You know, I mean, and again, I don't want to go into a big long dissertation on that,
but I do want to point out a really important point about this here.
Because what these people will do is they'll try to create a straw man of when you tell
them that, you know, wine sometimes in the Bible is just referring to juice, in fact,
a lot of the time, they'll basically create this straw man of, oh, so every time it says
wine, it's just juice, huh?
It's like, no, you're not listening.
Sometimes it's referring to an alcoholic beverage and sometimes it's not.
You have to go by the context.
And they'll basically say, well, I'm just going to trust the King James when it says
wine.
But that would be as foolish as saying, well, I'm just going to trust the King James when
it says meat.
Because the Bible used the word meat.
Listen to me, the Bible used the word meat.
And it's not talking always about the meat that we're thinking of.
Because for example, if you study the Old Testament sacrifices, it talks about the meat
offering.
And you know what the meat offering consisted of?
Fine flour mingled with oil.
Have you ever read Leviticus?
Have you read Numbers?
Over and over again, it talks about the meat offering, the meat offering, the meat offering,
and it's flour and oil.
Why?
Because the word meat in the Bible does not refer to what we think of as meat.
It refers to all food in general.
But sometimes it specifically is referring to meat.
But usually the Bible refers to what we think of as meat as flesh.
But sometimes it uses meat to refer to meat.
So sometimes meat is just food in general.
Or sometimes meat is what we think of, we only think of the flesh of an animal as meat.
That's the only way we use that word.
So to sit there and say, well, I'm just going to trust that wine means wine.
That'd be just as dumb as saying, well, I'm just going to trust that meat means meat.
And you know, I think that flour was meat.
It's stupid, right?
You have to just understand that when we define words, we have to get a biblical definition.
Okay.
Or what about when it talks about turtles in the Old Testament?
That's a turtle dove.
Well, I'm just going to trust that it was a turtle.
I mean, I'm just going to trust that when they made a burnt offering on the Lord, they
walked in with a couple of turtles, you know, and they rung off the neck of a turtle.
You know, no, wrong.
Because it's a word that, you know, has changed in meaning or encompasses more meanings in
the Bible than it does in our modern vernacular.
So you can't just put your head in the sand, well, wine means wine.
No, it doesn't.
Wine means juice.
And it can be either be alcoholic juice or not alcoholic juice or varying shades in between.
It could be a totally unfermented beverage.
It could be a slightly fermented beverage.
It could be a moderately fermented beverage.
Or it could be an extremely fermented beverage because it's just an all-encompassing word
and you have to go by the context.
That's why he specifically says, don't look on the wine when it moves itself aright, when
it's red, when it gives its color in the cup.
He talks about certain type of wine is good, another type of wine is bad.
But what they'll bring up often, they'll bring up the verse that says that wine maketh
glad the heart of God and man.
And they say, what are you going to try to say that juice made you glad?
You guys think juice is making people happy?
Right, have you heard this?
But here's what's so dumb, look down at your Bible and the verse we just read.
It says right here, corn, halfway through verse 17, corn shall make the young man cheerful.
So it's funny, if corn can make you cheerful, but juice can't.
Or bread, there's other scripture we could show where bread is making people glad.
Because there are actually people in this world, believe it or not, that just get excited
about a good meal and a good drink.
Did you know that there are people in this world that can actually make merry with their
friends and have fun without alcohol being involved?
You know what, I've had a lot of fun in my life.
I've had a lot of laughs.
I've been made merry and cheerful more times than I can count and I've never had a sip
of beer in my life.
And I don't even know what it means to be drunk because I've never experienced it.
I don't know what it means to be buzzed.
I've never experienced it.
Okay, so the point is, have I had no fun in my life?
No cheer, no merriment?
No, in reality, corn makes you cheerful when you're used to eating bland, lame food and
all of a sudden you've got corn and wine.
You're happy about that.
And by the way, yeah, juice isn't a big deal today because we're so rich today.
And because we have machines today that they didn't used to have.
I mean, they didn't have Jack LaLanne's juicer on the counter back in the Old Testament.
Just throw some fruit into the Jack LaLanne.
No, in reality, they had to do it by hand or by foot.
They would step on grapes and smash juice.
Look, have you ever juiced by hand?
Even with a machine where you juice it by hand, it's hard work.
And even with Jack LaLanne's help, okay, you'll do like a giant bag of oranges and get like
a half a glass of juice, right?
People who juice all the time, it's expensive.
I mean juicing is not cheap.
You know, it's like and it's kind of wasteful juicing because if you juice your own produce,
you waste a lot of fiber and stuff because I mean you're just throwing away bags of the
refuse and you go, oh, we got a little glass of juice here.
But we're used to just going to the store and buying that which has been processed by
machines and it's cheap and easy to acquire.
But even then, the fresh squeezed stuff is more expensive.
If you go to a restaurant that will serve you fresh squeezed, you're going to pay double
and triple the price.
But what if you're a poor person who can barely afford just the rice and beans?
What if you're living down in maybe a poor part of Mexico and you're eating rice and
beans and corn tortillas and somebody brings out a big bottle of grape juice, you know,
you'd say, whoa, this is cool.
This is good stuff.
It puts you in a good mood.
But it's funny how they can't see that corn can make you cheerful.
You know, I know when I was growing up in my house, there was never enough corn on Thanksgiving.
Who knows the struggle that I'm talking about where I mean it's like you'd have to get in
there and get enough corn, you know, and then later on my parents started to realize they'd
start to buy more corn, you know, because there was everybody in my family loved corn.
And I realized that sometimes in the Bible, corn isn't always the same corn that we're
thinking of either.
Okay, because it's old world corn, not the new world corn.
But the bottom line is, though, I'm just talking in a language that we understand here.
You know, we found that yellow little pile of corn on our plate to be quite a precious
commodity.
And when my parents started buying a bigger bag, it made cheerful our hearts.
And we were, you know, we, we, you know, rejoice.
So notice what it says, corn shall make the young man cheerful, and new wine, the maids.
So just as much as the dudes are getting excited about the corn, the young ladies are getting
excited about the new wine.
But that's booze.
That's alcohol.
No, because what's the context of the passage?
Hey, everybody, I just finished this whole chapter of spiritual enlightenment.
So you can finish out the chapter by getting drunk.
I mean, is that what is that what this chapter is that what Zechariah is really all about
here?
Zechariah 9 is all about how to get drunk, how to get wine in your hand, how to be a
wino.
That's the title of the sermon tonight.
The Zechariah road to becoming a wino.
No, but see, unto the pure, all things are pure, but unto them that are defiled and unbelieving
is nothing pure, even their conscience and mind is defiled.
You know, there are people out there who they because they've lived a sinful life and we've
got we're all sinners, we've all lived a sinful life to an extent.
But obviously, some people maybe have just gone so into that sin, where they just can't
see past that anymore.
You know what I mean?
Because they just maybe they've just drunk alcohol so much that they think like, well,
that's how you have fun.
I mean, that's what it means to be married.
That's what it means to be cheered.
But it doesn't make any sense.
You know, I got to point this out to just in the closing moments here, go to Luke chapter
five.
And the reason that I want to talk about this stuff is because, you know, there's always
all these bad doctrines that are popping up.
And we need to know how to defeat them with scripture.
And you know, I just did a sermon like a month ago called wine in the Bible, where we went
through the scripture and we showed how, you know, God doesn't want us to drink alcohol
and the difference between various types of wine in the Bible and we studied the scriptures
on it.
But this is another proof text that people will bring up the the pro drinking crowd will
bring up.
And let me just make it know where I stand.
You know, I don't believe that we should drink any alcoholic beverages at all whatsoever.
And you say, well, what do you what where do you draw the line?
You know, what do you define as an alcoholic beverage?
Well, you know what?
Our society, and obviously, they're not the final authority.
But our society, our nation has defined an alcoholic beverage as anything that has more
than a half a percent of alcohol in it.
That's what our society has decided.
I'm not saying that they're God, but you know what?
I think that's a pretty good rule of thumb.
If you have to show your ID to buy it, there's a reason why they put that cut off at a half
percent alcohol.
Why?
Because anything below a half a percent alcohol, you're not going to get drunk, you're not
going to be inebriated, you're not going to be impaired at all.
You can't be impaired, whereas anything above a half percent, it starts getting the point
where if you drink enough of it, you're going to be quite impaired.
So therefore, you know, why don't we just take the high road as God's people?
If God says to stay away from that, which is fermented, why don't we just if they ask
for your ID, it's the wrong drink.
I don't think it's rocket science, people.
You're never going to get drunk drinking stuff that they don't card you for.
If you drink the stuff that they do card you for, you can get drunk.
And even if you don't get drunk, even if you drink a little bit of it, you're not really
sober anymore, you start to get buzzed, you start losing some good judgment, et cetera,
and it's a whole other sermon.
But here's what I think is funny, they'll bring this up, Luke 5, 39, this is their big
proof text, this parable, because look at the beginning of verse 36, he spake also a
parable unto them, okay?
So he's speaking a parable and he says in verse 39, no man, also having drunk old wine,
straightway desireth new, for he saith the old is better.
So they'll point to this and say, you know, what's he saying, that old juice is better?
But look what it says here, let's stop and actually read the parable.
No man, also having drunk old wine, straightway desireth new, for he saith the old is better.
Okay, let's have an illustration up here.
Brother Dominique, come on up here, okay?
He's going to be the wino tonight.
Okay, so Brother Dominique, okay, he's going to represent a guy who just finished drinking
old wine.
Okay, so go ahead and drink your old wine.
So this guy's drinking old wine.
This guy's drinking an alcoholic beverage.
Everybody got it?
Okay, now, think about this guy for a minute.
Does he want a glass of Welch's grape juice right now?
Just think about it.
I mean, look, did it say, we're going to ask God which one's better?
Is that what this verse says?
Ask God which one's better, he'll tell you the old's better.
No, no, it says ask this guy which one's better.
Do you trust this guy to be the authority in your life on what you drink?
This guy just finished, this guy's drunk, okay?
So he drinks old wine, he just, and it's saying, look, this guy's not going to desire to switch
to juice now.
He's going to tell you the old's better.
Now let's go find any wino, any one of these drinkers and let's ask them which one, go
ahead and have a seat.
Yeah, he's like, yeah, get me out of here.
Let's ask any of these winos which one's better, the old wine or the new wine.
What will every wino tell you?
What will every wine-bibber tell you?
What will every, if we went on a tour of Napa County, California and we went to the wine
country and the wine tasting and asked them and said, hey, drunk, which one's better,
the old or the new, what are they going to tell you?
I mean, is this really complicated?
But it's funny, they'll use it as a proof text though, but wait a minute, here's the
thing about parables though.
Parables often record people doing wrong things.
Like for example, in Luke 16, what about the unjust steward who's stealing from his boss
and God uses that as a positive illustration.
Does that mean stealing is right?
No, parables are intended to teach a certain truth and that truth is hidden in a dark saying
or symbolism or parables.
What about in Matthew 25 when it talks about the master of the house who wants his money
put out to usury and he wants to reap where he hasn't sown.
Is that right?
Should we as businessmen want to reap where we didn't sow and should we want to charge
people usury when God taught us that usury is a sin?
Should we want to be like that unjust steward in the sense that we go to our job and we
cook the books like that guy cooked the books and said, oh, it's 100, change it to 80, change
it to 50.
Well, in the same token, we can't just take this scripture and say, you know, oh, well
that wino said the old's better.
Look, that's because we're symbolizing something completely different when he talks about the
old garment and the new cloth and the new wine must be put in new bottles and everything,
but then they just want to just focus in on this and say, whoa, old wine's better.
Meet me at the bar after church and let's find out how good it is.
But you know what the Bible says?
Listen to this.
As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.
And what does the Bible say?
Wine is a mocker and strong drink is raging and whosoever is deceived thereby is not wise.
That fool, that not wise person who's deceived by wine, they'll have a parable to back up
their wine doctrine.
Here it is.
It's called Luke 539.
They miss the spiritual significance of the parable and just want to talk about old wine's
better.
Well, you and every drunk agree.
I don't agree.
Let's bow our heads and have a word of prayer.
Father, we thank you so much for the book of Zechariah, Lord, and it's a tough book
in the sense that it kind of switches topics a few times in this chapter, Lord, but help
us to get the message of the chapter, which is that you can protect us and that you can
defeat our enemies.
And if we will just trust in you, Lord, we will prevail in our lives, Lord.
And please, Lord, I pray that if there's anybody here who's not saved, I pray that they would
have peace with God through our Lord Jesus Christ before the evening is over.
It's sad that people can go through our church and they don't get the gospel.
It goes over their head or they don't understand or for some reason they don't get that it's
by faith alone and that it cannot be lost, Lord, because it's eternal.
And Father, please just help us to trust in you, not just with the salvation of our soul,
but also for our safety, Lord, because you really can protect us.
And in Jesus' name we pray.
Amen.