all the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man, for he knew what was in man." Thus far the reading of God's word from the New Covenant or New Testament scriptures this Lord's Day. My text, This Lord's Day, is taken from Zechariah chapter 4, verse 10. For who hath despised the day of small things? Why does the work of building the kingdom of Christ seem so difficult at times? Why is the work of a covenanted reformation within nations so despised even by those who profess to be Christians? If this work we have embarked upon in bringing entire nations to covenant to be the Lord's people, if it is in fact the Lord's cause, why does it appear as though there are so few who are joining with us in this great and worthy labor? On the one hand, we must respond to such questions by stating that we have a very fierce foe in Satan. He desires to reign himself over the kingdoms of this world. He has sought throughout redemptive history to discourage, to defeat, and to destroy any work that would lead to establishing the kingdom of Christ within the nations of this world. Thus, the prophets and apostles and faithful followers of the Lord Jesus Christ, just like their master, continually faced the fierce opposition of the dragon wherever they proclaimed the truth. It seemed, in fact, at times as if there was no rest in this life from the discouragement, from the verbal maligning and slander, from the bodily persecution, that the dragon inflicted upon those who testified against his lies and against his corruption of the truth. But on the other hand, we are driven by Scripture to respond to such questions by confessing that God himself is using Satan to correct us, to discipline us, and to sanctify us as we labor in building the kingdom of Jesus Christ. It is the very opposition, dear ones, that we face that drives us outside of ourselves to embrace Christ and his promises. But when we are weak, then we are strong. If we would reign with him, we must suffer with him. It is the very discouragement that we are standing all by ourselves, or so it seems at times, that the Lord uses to build and to train flabby comfort seekers into courageous covenanters. Dear ones, no less of a man than the prophet Elijah faced the same kind of discouragement when he complained unto the Lord, I have been very jealous for the Lord God of hosts because the children of Israel have forsaken thy covenant, thrown down thine altars and slain thy prophets with the sword. And I, even I only, am left and they seek my life to take it away. However, the word of the Lord came unto Elijah in all of its power and in all of its encouragement. Go, the Lord said, go return on thy way to the wilderness of Damascus. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal and every mouth which hath not kissed him." In other words, the Lord said, Elijah, although you are persecuted, discouraged and feel all alone in the cause of a covenanted reformation in Israel, nevertheless, be on your way and do what I have commanded you to do. Leave all to me. You simply be faithful to the task that you have been called to perform. This is my cause, the Lord says. And by the way, Elijah, by the way, for your information, you are not all alone, for I have kept for myself thousands who have not bowed the knee to the false doctrine and worship of this age and who have not forgotten their covenant with me. And, dear ones, likewise the Lord God encourages you, his people, this Lord's Day with similar words when he declares through his apostle in 1 Corinthians 15.58, Therefore, my beloved brethren, be ye steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain and the Lord. There was the Lord himself likewise challenges you who may be fainthearted today in standing firm for his truth, because there seems so few to stand with you. And there seems to be at times so little progress in reformation. Or perhaps you do not even have the encouragement to stand for the truth from your husband, or from your wife, from your children, or from your parents. He encourages you to look to him today, for he declares who has despised the day of small things. My first main point today is to give you a historical overview of our text. A remnant of God's people returned from 70 years of Babylonian captivity to rebuild the temple of Jerusalem in about the year 538. under the capable leadership of Zerubbabel, the royal governor, and Joshua, the high priest. From the book of Ezra, we learn that just as the foundation of the temple was completed, various means of opposition to completing the work of the temple were faced. Just at the time the project was getting started, the foundation was laid. Covenanted reformation was back on its way. Covenant renewal had begun, but just about that time, Opposition began to be directed toward these covenanters. First, there were problems amongst the Jews themselves. Some of the older saints who remembered the glory of Solomon's temple 70 years earlier began weeping over the good old days as they looked at the feeble foundation that was just laid. Instead of greatly rejoicing in God's mercy and moving forward with the covenanted work of reformation and rebuilding the temple, they were nostalgically longing for the past. They were not looking to the future. And dear ones, we cannot become entrenched in the past. We must look to the past to show us how we are to live in the future. in the present. We must go back in the past in order to be faithful in the present and the future and not live in the past. Second, the second problem that they faced, the second opposition that they faced, not only was there this hindrance, that I've just mentioned, but we find in the prophecy of Haggai that others of the Jews became more interested in building their own homes. They became more interested in their own little kingdoms and their own ideas and dreams than they were in building the house of God. A general apathy, it seems, was settling in amongst the people to such a degree that they had lost sight of their mission in God delivering them from Babylonian captivity. The very mission, the very reason and purpose for their deliverance was to rebuild the temple of God, to reestablish a covenanted reformation within Israel. And so complacency and apathy amongst the people set in. Thirdly, God's people faced the opposition of those who professed a desire to join in building the temple along with the Jews, but whose only desire in reality was actually to conspire to foil the building of the temple. And finally, when none of the above put a definite stop to the building of the temple, the enemies of a covenanted reformation brought Artaxerxes, the king of Persia, into the picture, and they slandered God's people, saying they were simply troublemakers who, upon building the temple, would prove to be And thus the king himself, the king of Persia, authorized the work of the temple, the work of this covenant reformation, to stop, to cease and desist. And there, sixteen years after the laying of the foundation of the temple, sixteen years later, there sets yet the foundation, nothing else having been built upon it. No further work having been accomplished. Simply a foundation. And that's where we find ourselves as we begin to look at the prophecy before us in Zechariah. You know, the excuses for leaving this work undone were numerous. Some were too afraid to build. They were too afraid of the powers that be. Some were too old, they said, to build. Some were too busy to build. Some were too discouraged to build. They all had various reasons why it was not the right time to build, to reestablish that covenanted reformation. These excuses for not seeking that covenanted reformation in Israel seem strangely familiar, don't they, to our own ears today? For we have not only heard these same excuses ourselves, but we have fought them and we have uttered them ourselves. We must confess before God. If we are to renew His covenant faithfully, we must confess these sins as well. Nevertheless, the work of a covenanted reformation and rebuilding the temple of God is ultimately not man's work. Listen closely. It is God's work, and He will see it to its completion. He who has begun a good work will perfect it until the day of Christ Jesus. And as was the cause in the First Reformation, in the days of Calvin and Knox, and as was in the days of the Second Reformation, the days of Henderson, Rutherford, Gillespie, so it was the case with the Jews of old. The Lord raised up his prophets. He raised up his preachers. who declared to the people their backsliding and their need to repent and their need to persevere in the work of rebuilding the temple of the Lord and the cause of a covenanted reformation. And the two prophets that the Lord raised up at this time to preach this message were Haggai and Zechariah. In Ezra, chapter five, We note these words, Ezra 5.1, Then the prophets Haggai the prophet and Zechariah the son of Iddo prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them. And so begins the work of the preachers. You see, before there is a reformation, God always raises up His prophets, He always raises up His ministers, He always raises up His preachers to declare the truth to His people, to call them to repentance, to declare to them the truth, and to walk in the light thereof. It's the latter of these two prophets, namely Zechariah, whose prophecy we will now briefly consider. So we come to the second main point as we look at our text more closely. First, that second main point being the prophetic symbols that are identified. Zechariah, chapter four, verses one through five. And the angel that talked with me came again and waked me, as a man that is wakened out of his sleep, and said unto me, What seest thou? And I said, I have looked, and behold, a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon, and seven pipes to the seven lamps which are upon the top thereof, and two olive trees by it, one upon the right side of the bowl and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my Lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my Lord. Before noting the specific symbols in this vision, don't overlook the need, as we've just mentioned, Don't overlook the need of ministers in particular, and of all Christians in general, to be awakened to hear this message. You see, the message of a covenanted reformation is not one that we will naturally want to hear, nor is it one that ministers will naturally want to proclaim. In fact, if the Lord himself does not graciously awaken ministers of the gospel to this message, they will allow the cares of this life and the weaknesses of the flesh to completely overtake them. Satan will do all within his power to oppose such a reformation, for, dear ones, such a reformation spells his being bound from deceiving the nations. for a covenanted uniformity in doctrine, in worship, and in government, destroys the cherished toys of modern religion, namely those of toleration of error and religious pluralism. Those are the pet doctrines and teachings of modern religion today. You can believe whatever you want to believe, as long as it's your belief. Simply don't attack what I believe. Don't tell me that what I believe is wrong. That's stepping over the boundaries. You believe what you want. I'll tolerate your error. I won't speak against your error. Simply don't speak against mine. religious pluralism, and it has infiltrated the church and it has infiltrated the nation. Oh, how we so much more prefer, dear ones, our non-committed sense writing when it comes to truth and the practicing of it. we would prefer simply to sit upon the fence and not to be forced to one side or the other. And because so often there are too many painful consequences that flow from an uncompromised stand for purity in doctrine, worship, and government. But for all the talk today, and you hear much talk and we read more and more, by way of attack against the covenanted reformation, that what we are doing is promoting division in the body of Christ. Nothing could be further from the truth. There is division in the body of Christ, and it will continue to be a divided body until there is a covenanted reformation. Until there is a covenanted uniformity in doctrine and worship and government until there is a national reformed church, a covenanted Church of Canada, a covenanted Church of the United States. And until there was, there is a national confession of faith, even the Westminster confession of faith. There will be no true biblical unity, and there will be no true power of godliness within this nation, even as in Israel of old. Even as the weaknesses of the flesh appeared in the life of the disciples, very interestingly, you see the weaknesses of the flesh appearing at the most needful times. They needed to be awake. They needed to hear. They needed to be praying. But they were falling asleep. Think of the Mount of Transfiguration. Here the Lord is unveiling himself in all of his glory. And the prophets Moses and Elijah discuss matters with the Lord Jesus Christ and they fall asleep. Think of the garden of Gethsemane, where Jesus says, Watch and pray that you enter not into temptation. And they fall asleep. The weaknesses and sins of the flesh overcome us all. And they have indeed, dear ones, overcome ministers, even as the same sleep apparently overcame Zechariah. For it says in our text in Zechariah 4.1 that the angel had previously been speaking to him, and Zechariah fell asleep, and the angel faithfully awakened him to hear again. But, dear ones, let none of us think we're beyond this. Let us all realize and know Recognize our own weaknesses, our own failures, our own frailties and faults, because when we recognize and see them clearly, it is by that means that we can confess and avoid them in the future. Pray, dear ones, pray diligently that God will especially awaken ministers to hear this message. This message that was given to Zachariah of a covenant of reformation. Now, the specific symbols. That are identified in this prophecy are these five. A golden candlestick. A bowl on top which holds the oil for the golden candlestick. Seven lamps in the one golden candlestick. Fourthly, seven pipes which carry the oil from the bull to the seven lamps. And fifthly, two olive trees. And we will see in a few minutes the explanation of these symbols, but we will continue in our text for the time being. The third main point is this, the prophetic message that was given to Zerubbabel. In Zechariah 4, verses 6-7, we find these words. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain, and he shall bring forth the headstone thereof with shoutings, crying grace, grace unto it." This message that was given to the royal governor, Zerubbabel, ruling over the people of God was as follows. Not by might, not by power, but by my spirit, saith the Lord of hosts. It's interesting that as you look at the genealogies that are found in Matthew chapter 1 and in Luke chapter 3, genealogies which trace Christ's own lineage, it's interesting to note that this very Zerubbabel was both a descendant of David and an ancestor of Jesus Christ. He was in the royal line of David. He was not just chosen by random selection to be governor of Prince of Judah. He was the proper appointment for royal blood flowed in his veins. And dear ones, because God has ordained civil magistrate's magistracy to uphold not only the second table commandments, that is, commandments five through ten, but he has also appointed civil magistracy to defend and uphold the first table commandments, commandments one through four. It is the peculiar duty of civil magistrates in a land that has been enlightened by the gospel to use his authority and power to establish and promote the one true religion revealed in the scriptures. Turning to our confession. In the section which speaks concerning the duties of the civil magistrate. Chapter 23, section three. Note these words. The civil magistrate may not assume to himself the administration of the word and sacraments, or the power of the keys of the kingdom of heaven. Yet he hath authority, and it is his duty to take order that unity and peace be preserved in the church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed. all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed. For the better affecting whereof he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God. We further note that the duties of a civil magistrate as one who is the ordinance of God are given in Romans chapter thirteen. Summarize for us in verse four, for he is the minister of God to thee for good. But if thou do that which is evil, be afraid. For he beareth not the sword in vain, for he is the minister of God, a revenger to execute wrath upon him that doeth evil." I ask you, what is evil? Is it not the violation of God's commandments? Is evil not the violation of The first four commandments as well as the last six commandments. Is it not to do good to promote not only the last six commandments, but the first four commandments? Where do we draw some kind of arbitrary line between these commandments? The Lord Jesus said that the first and foremost commandments were the first four commandments to love the Lord, our God, with all our heart, soul. and mind, and the second is likened to it, to love our neighbor as ourself. And so the word of God clearly teaches that it is the duty of civil magistrates who have been enlightened by the gospel. To promote, defend and establish the one true biblical religion. To establish in this day and age the reformed religion as the established church and religion of that nation. Sadly to say, Many, if not most, reformed churches today would not have directed this message that God directs to Zerubbabel, they would not have directed it to the civil magistrate. To the priest? Yes. To the civil ruler? No. But that, dear ones, is exactly to whom God directs this message. to the civil magistrate, to Zerubbabel. What was the message directed to Zerubbabel? Divide this into two parts, this message. First, the Lord says, not by might nor by power, but by my spirit, saith the Lord of hosts. In effect, the Lord says, "'Arabable, understand that the work of rebuilding the temple and that of a covenanted reformation is not ultimately your work or the work of any man. Though Israel is under the thumb of Persia at this time, and though you have been ordered by the most powerful ruler of the world to cease and desist from rebuilding the temple, don't fear, for it is not your human strength It is not your military power, it is not your abundant wealth or resources, nor your intellectual genius that will bring this to pass. Yes, Zerubbabel, you are indeed a key player in this reformation. But remember, this is the cause of the Lord. It is my work. And I am jealous for my temple. And I will build it. There was how we need to be reminded of that word that was addressed as a rubble. We are so prone to trust in mere human resources or to think in terms of certain people as not being expendable when it comes to promoting and defending the kingdom of Jesus Christ. as if the Reformation would fall apart and Christ's Word would fall to the ground if certain key players were lost. No. Never look at the Reformation that God has promised to accomplish upon this world as being so tied to a particular individual. This is the Lord's work. It is His cause. And he will defend his crown and his covenant. Remember the words of Jonathan to his armor bearer as they were greatly outnumbered by the Philistines when he said, For there is no restraint to the Lord to save by many or by few. This word of prophecy that came to Zerubbabel, not by might nor by power, but by my spirit, saith the Lord of hosts or literally the Lord of armies. The Lord of armies. Even as the Lord, dear ones, fought for Elisha, the Lord of armies fought for Elisha. You remember when the Syrian king and his troops surrounded the small city of Dothan in 2nd Kings, chapter six. And you remember that as the servant came on the rooftop and on that morning, as the sun began to shine and you looked in every direction and he saw Syrian troops completely encompassing the city. In fear, he ran back to his master and cried out, The Syrian troops! The Syrian troops! Master, what shall we do? And Elisha prayed, Lord, open his eyes. Open his eyes to see the Lord of armies. to see the fiery chariots that have encompassed the enemy forces, that have completely surrounded them, open his eyes. Dear ones, the Lord cannot lose this battle. No matter what earthly monarch or demonic being is opposed to a covenanted reformation, He is the Lord of armies. Do not become discouraged in the work that is before you. He will indeed use us as His instruments. And we must be willing and faithful and courageous. But remember, the battle is his. A second aspect of this message, which God declares is rubble, addresses, interestingly enough, the king of Persia. When the Lord says, who are thou, O great mountain? Before Zerubbabel, thou shalt become a plain, and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace, unto it. Who art thou, O great mountain?" You see, it's common in biblical and prophetic literature to address kings and kingdoms as mountains. Here, the Lord of Armies encourages lowly Prince Zerubbabel who is simply there with a remnant of God's people in Judah, who have not even had the courage to continue after having laid the foundation of the temple, he encourages Reveval by speaking to that one who considers himself such a great mountain. And he says to that supposedly great mountain that he better not stand in the way of Zerubbabel or he's going to get flattened. He will become like a plane. Just as God promised here in his prophecy to remove the mountain that is the king of Persia, to remove it out of the way So we read in Ezra that he did in fact remove the restraint against building the temple that was lifted and the temple was completed. God accomplished his word. He removed that restraint of that supposedly great mountain that stood in the way. And there was just as the Lord declared. Zerubbabel lived. to personally establish the work himself. You notice at the end of that word to Zerubbabel in Zechariah chapter four, verse seven. And he shall bring forth the headstone thereof with shoutings, crying grace, grace unto it. That is Zerubbabel, you will live. to place the final stone in place in the temple. And when it is established, Zerubbabel, you will know it was the Lord that accomplished it, for you will cry out, not look at me, look at me, what I have done, but grace, grace unto it. It is the work of the Lord, and he has accomplished such a mighty salvation amongst his people. God will receive the glory. God will receive the credit. They would be reminded that they were simply earthen vessels that were used by the glorious power of God to accomplish a covenanted reformation. The fourth main point, dear ones, and that is the challenging question addressed to Zechariah. Zechariah chapter four, verses eight through ten. Moreover, the word of the Lord came into me saying, the hands of Zerubbabel have laid the foundation of this house. His hand shall also finish it. And thou shalt know that the Lord of hosts hath sent me unto you, for who hath despised the day of small things? For they shall rejoice and shall see the plummet in the hand of Zerubbabel with those seven. They are the eyes of the Lord which run to and fro throughout the whole earth. In light of this truth, dear one, that truth being that the work of rebuilding the temple, the work of a covenanted reformation from beginning to end, is the work of the sovereign Spirit of God. It is the work of the Lord of armies. Who cares how seemingly small and insignificant our numbers may be? or how seemingly small and insignificant our resources may be. Who cares? For who has despised the day of small things? It's a question. It's a great question. Who? Certainly God hasn't despised the day of small things. Whether it be Gideon's 300 facing 130 Midianites and overwhelming them, whether it's a youthful David facing an intimidating giant, or a lowly Zerubbabel facing a powerful Persian king, or a few disciples of Jesus Christ facing the mighty Roman Empire. Who has despised the day of small things? Dear ones, it's not God who has. What's the answer? I might despise the day of small things. You might despise the day of small things. Those who oppose a covenanted reformation might despise the day of small things. But dear ones, the Lord of armies does not despise the day of small things. He has always, as you read through the scripture, he has always delighted in taking the least and the lowliest and exalting him to the highest place. He's always delighted in taking the few and making them conquerors and overcomers. and abasing the proud, the arrogant, the so-called mighty of this world. That's the way God has sovereignly worked throughout redemptive history. A quote that has certainly warmed my heart many times as I have read it from one who faced great opposition, from one who was overwhelmed by many, many in opposition to a covenanted reformation. The words of John Calvin in his work concerning scandals, pages 109 and 110, he says, it is an offense to a great many people that they see almost the whole world opposed to us. And indeed the patrons of a bad cause do not neglect their own advantage. Using a stratagem like this, so as not to upset the ignorant and weak, That is, using the stratagem of saying, you guys are so small and insignificant, how could you possibly be right? That's the strategy that is used that overcomes the ignorance and the weak, Calvin says. That it is extremely absurd that almost the whole Christian world is disregarded so that the faith is to be possessed by a few men. But in particular, to destroy us, they defend themselves with the sacred title of the Church, as if with a mallet. If anyone perhaps objects that we are not excused by the example of Noah, if we separate ourselves from that crowd which keeps the name of the Church, Isaiah, when he gave orders to abandon the conspiracy of men and follow God alone, was referring not to strangers, but to those who are at that time glorying exceedingly in the name of the people of God. Dear ones, in whom is your trust as you work to rebuild the temple of God that has fallen and been burnt? Is your trust and confidence in man or is it in God? Who do you fear more as you consider whether to be involved in this holy cause of a covenanted reformation? Do you fear God more or man? For if we own the cause of a covenanted reformation, if we own the biblical covenants of our Presbyterian forefathers, namely the national covenant and the solemn legion covenant, Dear ones, let us not despise the day of small things, for God doesn't. And finally, the last point, the prophetic symbols explained. Zechariah chapter 4, verses 11 through 14. Then answered I and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones that stand by the Lord of the whole earth. Just as all the specific details of parables are not intended to have specific references and interpretations, so likewise, all the specific details of This prophetic vision are not intended to have particular interpretation. But that which is very clear in its interpretation, dear ones, is powerful and intensely relevant to the work of Christ's kingdom today. We want to consider. Very briefly, then. Under this section, two of those symbols. First of all, the golden candlestick with the seven lamps. The golden candlestick with the seven lamps signifies specifically the temple that was to be rebuilt. In that historical context, it signifies the temple that was to be rebuilt, the place of God's abode upon the earth. For by this significant piece of temple furniture, the whole temple is herein represented, where the part stands for the whole. From the temple, that is, from the very presence of God which was in the temple, you see the light of God's truth and grace beamed forth by means of the ministry of the priests. However, as we look to the New Testament, we find that in Revelation 112, the Apostle John receives a vision in which he sees seven golden candlesticks, and in the midst of them walks the Son of God. The Lord himself interprets the symbol of the seven golden candlesticks in Revelation 120 as signifying the seven churches, as signifying, in effect, In other words, it is now the new covenant church that is in view under the symbol of the seven candlesticks. And so as we look back at that prophecy of Zachariah and understand its historical context, let us from there look forward into the new covenant age to understand its messianic fulfillment. The temple of the Lord, dear ones, is no longer to be understood as a mere building in Jerusalem, but rather it is to be understood of the church of Jesus Christ, and it is the place of God's presence and habitation. The church of Jesus Christ, which is composed of his people, In Ephesians 2, verses 19 through 20, we find this very imagery used. Now, therefore, ye are no more strangers and foreigners, but fellow citizens with the saints. This is speaking to the Gentiles in particular. You're fellow citizens with the saints, with those Jewish believers. no longer foreigners and strangers, but fellow citizens with the saints and of the household of God, and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, in whom all the building fitly framed together groweth unto a holy temple in the Lord, in whom ye also are built together for a habitation of God through the Spirit. Jesus Christ, dear ones, walks in our midst. Even as God promised in the old covenant, I will be your God and ye will be my people. So now the Lord promises in the new covenant, I will be your God And you will be my people and I will walk in your midst. And he does so in the midst of the church of Jesus Christ. And so the golden candlestick with the seven lamps, we need to look forward and not simply backward. But let us look at the second symbol that's used there that we want to elaborate on. We see. We seek now to understand who the two olive trees or two olive branches signify in this prophecy. For it is they who empty their oil into the bowl, which then drains through the pipes to keep the candlestick burning brightly. The angel identifies them as the two anointed ones, Zechariah 4.14. The two anointed ones are the two sons of oil who, as Zechariah says, stand by the Lord of the whole earth. Apparently, these two sons of oil minister on behalf of the Lord to the profit and benefit of the candlestick, to the profit and benefit of the temple of the Old Testament. and to the profit and benefit of the church in the new covenant. Historically, these two sons of oil emptied their energy, their graces, their gifts and their abilities into the bull in order that the candlestick or temple might continue to burn brightly and shine forth the word of truth. These sons of oil most likely represent historically in that situation Zerubbabel, the prince, and Joshua, the high priest, in their principal roles of establishing the rebuilt temple and the covenanted reformation. For we see in Zechariah chapter three, the emphasis and the message directed to who? Joshua, the high priest, and in Zechariah chapter four, the message directed to whom? Desirable. The royal governor. Furthermore, if you simply look at Haggai chapter one, Remember these prophecies of Haggai and Zechariah. They were contemporary prophets. They were prophesying about the same time, concerning the same events. Notice what Haggai says and how he exalts the ministry of these two men. Haggai 1, verses 13 and 14, he says, Then spake Haggai, the Lord's messenger, in the Lord's message unto the people, saying, I am with you, saith the Lord. And the Lord stirred up the spirit of Zerubbabel, the son of Shealtiel, governor of Judah, and the spirit of Joshua, the son of Josedek, the high priest, and the spirit of all the remnant of the people. And they came and did work in the house of the Lord of Hosts, their God. Hence, we should understand, dear ones, that a covenanted reformation in this nation and in all nations will only be realized as both the ministry and the magistracy work together in order to fulfill their God-appointed duties, to establish the reformed religion, to establish a faithful confession of faith, as the Westminster Confession of Faith and to renew covenants of forefathers as the solemn legion covenant by which we are bound. We need to see restored the ordinances of the civil magistrate, lawful civil magistrates who see their duty to establish the one true reformed religion to renew the solemn Ligon Covenant, to establish the Westminster Confession of Faith as the confession of not only the Church of this land, but as the confession of the entire nation, we need a faithful civil magistrate. And all nations do. But we also need, dear ones, so importantly, we need a faithful ministry. We need gospel ministers to declare the word of God purely, to administer his ordinances in worship purely, to administer according to just divinum, divine law, the government which has been declared and decreed for the church in his word. And to that end, we have announced as elders that we will be renewing our covenant obligations before, God willing, this year is out. Now, we cannot renew them on behalf of the whole nation. We renew them on our own behalf as a remnant that is seeking to be faithful to the obligations which our forefathers have bound us by. But it is, dear ones, looking forward, and this should be our joy and our hope and our comfort, in this small way, looking forward to that time when there will be a national renewing of God's covenants, the solemn legion covenant by the whole nation. As I conclude today this sermon, we are encouraged and admonished by the same words that were addressed to Zechariah. For through the greater Zerubbabel, consider with me, the greater Zerubbabel, who is our King, the Lord Jesus Christ, and through the greater Joshua, who is our great High Priest, even the Lord Jesus Christ, we have received more certain confirmation of these truths than they were even certain to Zechariah, because our Savior has come. Consider very, very quickly When the Lord says, Zechariah four, six, not by might nor by power, but by my spirit, sayeth the Lord of hosts. Consider what the Lord says in Second Corinthians, chapter ten, verses three through five. For though we walk in the flesh, we do not war after the flesh for the weapons of our warfare are not carnal, but mighty through God in the pulling down of strongholds, casting down imaginations and every high thing that exalted itself against the knowledge of God and bring it bringing into captivity every thought to the obedience of Christ. You see, it's not by. our fleshly weapons. It's not by our strength or might. It is by the Lord of hosts and by the weapons which he gives to us, which are mighty to pulling down every thought that exalts itself against the Lord Jesus Christ. Furthermore, in Zechariah chapter four, verse seven, where we find these words, who are thou a great mountain before Zerubbabel, thou shall become a plane. Do you remember the words of the Lord Jesus in Matthew 17, verse 20, where the Lord says, Because of your unbelief, for verily I say unto you, if ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove, and nothing shall be impossible unto you." What could the Lord have had in mind? Be removed this mountain, be cast into the sea. Could the Lord have been speaking in reference to the kingdom of Satan? to the kingdom of Rome. Any obstacle that would stand in the way of a covenanted reformation. See, he says the same thing to us with even more sure promises. In Zechariah, chapter four, again, the Lord says in verse seven. And he shall bring forth that is irrevocable, shall bring forth the headstone thereof with shoutings, crying grace, grace unto it. And yet we have written in Matthew chapter 16 that our greater Zerubbabel will complete the work of building his church, and the gates of hell shall not prevail against it. In Zechariah 4.10, the Lord asked the question, for who hath despised the day of small things? And he challenges us again in Galatians 6.9 concerning what may seem to be so insignificant in our labor. Let us not be weary in well-doing, for in due season we shall reap if we faint not. And finally, in Zechariah 4.14, These are the two anointed ones that stand by the Lord of the whole earth. These are the two sons of oil who stand fulfilling the ministry that the Lord has given to bless, profit, edify and establish the one true Christian religion. And we find in Ephesians chapter one, that the Lord Jesus Christ was exalted and made head over all things, whether dominions and powers and authorities, whether in heaven, whether upon the earth, he was made Lord and head of all things. Why? To be head over all things to the church, to the profit and benefit of the church, whether it be the ministry, whether it be the civil magistrate or whether it be the gospel minister to the prophet. of the church. How should we pray concerning these things, dear ones? Concerning the kingdom of Christ, how should we be praying? Listen to the words of the larger catechism. What do we pray for in the second petition? In the second petition, which is by kingdom come. Acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray that the kingdom of sin and Satan may be destroyed. That the kingdom. I'm sorry, the gospel propagated throughout the world, the Jews called the fullness of the Gentiles brought in. The church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate, that the ordinances of Christ may be purely dispensed and made effectual to the converting of those that are yet in their sins and the confirming, comforting and building up of those that are already converted. that Christ would rule in our hearts here and hasten the time of His second coming and are reigning with Him forever, that He would be pleased so to exercise the kingdom of His power in all the world as may best conduce to these ends. Who has despised the day of small things? Please stand with me in prayer. Zechariah, even as thou did raise up a faithful civil magistracy, even as thou did raise up a faithful ministry. Oh, Lord, our God, we pray that thou would raise up both in these days. That we might see that our children might see. A covenanted reformation. O Lord our God, we do thank Thee and praise Thee for Thy word of encouragement this day, for we realize afresh and anew that it is not our work, but it is Thy cause, and Thou wilt defend Thine own crown and covenant. Our Father, we do plead with Thee to give us grace to stand against all opposition, that Thou would silence the pins, the mouths, and confuse the thoughts of those who oppose this covenanted reformation. And that thou would, Father, use us to speak forth thy word in love and grace, and that many, O God, would be drawn to seek thee in these last days, that Jesus Christ And the name of the Lord might be won throughout the whole earth. We ask these things in his blessed name. Amen. This Reformation audio track is a production of Stillwaters Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail-order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos, at great discounts, is on the web at www.swrb.com We can also be reached by email at swrb.com, by phone at 780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A Edmonton, that's E-D-M-O-N-T-O-N, Alberta, abbreviated capital A, capital B, Canada, T6L3T5. You may also request a free printed catalog. And remember that John Calvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.