The Bigger Picture

6 · The preacher pivots from his personal story to the biblical text by drawing an explicit parallel between his family's disorientation in Houston and Israel's discouragement after exile—both asking God the same question

This was God's people after 70 years of Babylonian captivity, away from their homes and the life they remembered. They've been plundered, plucked out of their land. And in this Moment, in Zechariah 2, our passage today, all they see is ruin and shambles. Their temple is destroyed. And you'd have to imagine in their discouragement, they wondered, lord, where are you going with this?

7 · Direct address inviting the congregation to see themselves in the same position as the exiles and the preacher's family

And maybe you are in a season of discouragement today, wondering, lord, where are you going with this?

8 · The unit establishes the core need that the sermon addresses: in discouragement, we need God's perspective to reframe our circumstances because we cannot see clearly on our own

What did God's people, after exile, need the most in times like these? What do you and I need in times of discouragement? We need a new set of eyes to see God's perspective and God's vision for our lives. We need something outside of ourselves to help us reframe our. Our circumstances.

9 · The main thesis is stated explicitly and the sermon structure is previewed—three reasons why God's bigger picture enables perseverance

And Zechariah 2 reminds us today we need to see God's bigger picture in order to get up and keep going. We're gonna walk through three reasons today why God's bigger picture helps us to get up and keep going.

10 · Structural marker introducing the first of three main points

Reason number one, God's plan is far bigger and better than anything we could ever imagine.

11 · Full reading of Zechariah 2:1-5, establishing the vision of the surveyor, the interruption by angels, and God's promise of an unwalled city filled with people and protected by His presence

Zechariah, chapter two. Starting in verse one, this is God's word. And I lifted my eyes and saw, and behold a man with a measuring line in his hand. Then I said, where are you going? And he said to me, to measure Jerusalem, to see what it is, what is its width and what is its length. And behold, the angel who talked with me came forward and another angel came forward to meet him and said to him run say to that young man, jerusalem shall be inhabited as villages without walls because of the multitude of people and livestock in it. And I will be to her a. A wall of fire all around, declares the Lord, and I will be the glory in her midst.

12 · Structural preview of the exposition—four alliterative points will organize the interpretation of the vision

We're going to unpack this vision by looking at four highlights. Ed to help with alliteration. Friends, it's going to be four P's. The first one is population.

13 · Imaginative reconstruction of the surveyor's thought process and confusion at the angelic interruption, highlighting the tension between his limited planning and God's expansive vision

So we have this surveyor, he is looking around at the amount of people here and he's like, okay, these are where our walls need to be. Based on who we got, we gotta start calculating the material needed to build back this wall. And as he's interrupted, you can imagine him in confusion as they are telling him, no, no, no, no, no walls. He's like, yeah, I know there are no walls. They've been destroyed. They're like, no, no, no, no walls. Oh, so like not here, a little bit further out. They're like, no, no, no, you're not getting it. Put the measuring tape away. No walls. He's thinking too small.

14 · Exegetical claim establishing the meaning of the 'no walls' command: God's future city will have a population too large to be contained by any wall

God's future plan for his city will be an unwalled city. The population of its citizens will be so large that it will spill out over any wall and far reach beyond the land.

15 · Structural marker moving to the second P in the exposition

The second thing is provision.

16 · Exposition of the livestock reference, establishing its symbolic meaning as prosperity and provision, leading to the theological claim that all needs will be satisfied in God's future city

Not only would it overflow with people, but. But it says livestock will fill it abundantly as well. And livestock just signifies prosperity, provision and wealth in the Bible. And all who live in this future city, what this vision is saying is all of their needs will be met and satisfied.

17 · Structural marker moving to the third P

The third thing is protection.

18 · Contextual exposition establishing how shocking the unwalled city would have sounded to a people recently plundered—it would appear to leave them vulnerable

Now put yourself in their shoes as they're hearing about a future city without walls. That would have been shocking to them. They are a people who've been plundered by enemy nations. And the idea of a city without walls doesn't make sense. We are going to be left vulnerable to attack.

19 · Exposition of God's response to the vulnerability problem: He will replace physical walls with His own presence as a wall of fire, personally guaranteeing their protection

But God gives them a new picture of what their safety and protection will look like. He himself will be a wall of fire around them. He's reassuring them, I will be your safety. I will be your protection. I will keep you safe. I will be a wall of fire around you.

20 · Structural marker moving to the fourth P

And the last thing to highlight is presence.

21 · Exposition of God's comprehensive presence—not just protecting from outside but dwelling in their midst as the glory

His presence will completely surround them on all sides. God will go before them. God will go before behind them. He will be the glory in their midst.

22 · Transition from exegesis to contemporary application by raising the hermeneutical question of the vision's purpose then and now

So why does he give them this vision? Why did he give that to them then? Why does he give this to us now?

23 · Theological application identifying a human tendency: we make small plans that avoid trusting God, and we resist God's larger agenda in favor of our own

Well, if we're honest like them, we often hide behind our small plans that don't really stretch our faith much. And oftentimes God's agenda is just simply not our agenda.

24 · Further theological application identifying another tendency: we seek security in created things rather than in God, placing our trust in abilities, finances, health, and relationships instead of God's protection

Like them, if we're not careful, we can find and look for security and protection in other things other than God. We look for safety in our own abilities, in our jobs, in our bank account numbers, in our health, maybe even in relationships when we are meant to find that our protection and security is in God alone.

25 · Third parallel between the exiles and contemporary Christians: the experience of isolation during trials is universal

And like them, we too feel alone and isolated during discouragements.

26 · Synthesis of the vision's purpose: God gives the bigger picture to address their fears and misplaced trust, promising restoration, protection, presence, and provision

So God gives them this vision, this bigger picture to encourage them. You don't have to build your own walls. I will restore what's been broken. I will protect you. You will not be alone. I will be with you and I will provide you everything you will need. See my bigger picture. Look where I am going.

27 · Direct application framing the vision as a trust question—the issue is whether we will believe God's bigger picture when our circumstances look bleak

And the question for them then and for us today is will we trust the Lord? Will we trust Him?

28 · Return to the opening personal story, now positioned to illustrate the need for perspective

I remember the first several weeks in Houston were some of the hardest weeks of our lives. And after the dust settled, Todd and I were on the phone together and I was just a wreck. I was shell shocked, disoriented.

29 · The illustration reaches its climactic moment: the pastoral counsel that reframed the suffering

And Todd in his Todd Peterson ways lovingly but firmly reminded me, you are not in Houston because God couldn't heal Bodie's heart. You are there because before the foundation of the world, part of God's plan included your family going through this. And he has good purposes and in it that he will accomplish. And even though we may not fully understand or see it in this life,

30 · The illustration's resolution: initial resistance to the reframing, followed by acknowledgment that the bigger picture changed everything

I'll be honest, I did not like that answer at first. I wanted to sulk and have my pity party of one all by myself. But I needed a friend to lift up my head and to show me the bigger picture of what my situation was placed in in. Because that conversation that changed the entire trajectory of our time in Houston.

31 · Direct application pressing the congregation to examine their thought patterns—how frequently do they actually meditate on God's promises in daily life?

So my question for you is, in your day to day, how often are you thinking about God's promises of protection and provision and his presence in your life? Do you do it enough? Do you hardly do it?

32 · Second application question moving beyond daily meditation to eschatological anticipation—how would thinking about being face to face with the Lord reshape present living?

Or even thinking even more forward, how would thinking about that day when we are face to face with the Lord? How would that shape the here and now?

33 · Transitional theological claim synthesizing the first point and setting up the second: God's bigger picture not only provides perspective but also reveals His love

Do we think about this enough? God's bigger picture is meant to give us perspectives that reframe our current circumstances. But with that bigger picture also comes his love and assurance for us.

34 · Structural marker introducing the second main point with its controlling claim

Reason number two, why we can get up and keep going. We are more precious to him than we even know.

35 · Reading of Zechariah 2:6-8, establishing the command to flee Babylon, the sending of God's messenger to the plundering nations, and the 'apple of his eye' declaration

Verse 6. Up, up, flee from the land of the north, declares the Lord, for I have spread you abroad, as the four winds of the heavens declares the Lord up escape to Zion, you who dwell with the daughter of Babylon. For thus says the Lord of hosts, and after his glory sent me to the nations who plundered you. For he who touches you touches the apple of his eye.

36 · Exegetical observation on the repetition of 'up'—not merely descriptive but imperative, calling for movement from Babylon to Zion

Notice that word up three times. It's a call to action. It is a movement from one thing to another from Babylon to Zion. It's an invitation, come and return to me.

37 · Historical-cultural exposition identifying two audiences for the command: those who physically remained in Babylon out of comfort, and those who physically returned but remained in Babylon mentally and emotionally

And it seems there are two groups of people in mind here at play. Historians have noted that a lot of God's people, after exile stayed in Babylon. They had started businesses, they were successful, they had grown comfortable to the lifestyle in Babylon, and so they stayed. But there's also a second audience that this invitation may have been. And it was those who had actually returned to Jerusalem who were part of the work of rebuilding. But perhaps even though they were there, physically, in their heart and in their mind, they were still in Babylon. They're just like, oh, remember Babylon? Remember the shops and the food, the roof over our head? Remember how great that was?

38 · Brief personal illustration making the second audience's experience concrete—physically present but emotionally elsewhere, longing for the way things were

And I can relate, guys. I remember the first few weeks in Houston. I was like, lord, I just miss my home. I miss my bed. I miss my church family. I miss my home group. I miss the way things used to be. I was in Houston, but in my heart I was actually still in El Paso.

39 · Theological claim about God's pastoral sensitivity: God reads the room, knowing when His people need firm admonishment versus when they need comfort and assurance before they can act

But the Lord is so kind. He doesn't leave us in our discouragement. Quick question, by a show of hands, who here is familiar with the phrase reading the room? Has everyone heard that phrase? Right. A more hip way to say this is, it's feeling the vibes and speaking appropriately to said vibes. And the Lord does this so well with his people, there are times he needs to admonish his people, up, come on, let's go see the reasons. Get up, let's go. But then there are other times where the Lord knows my people are hurting. They're recovering from pain and hurt and confusion. And the Lord knows that what they need in that moment is his comfort and his assurance before they can get up and keep going.

40 · Extended personal analogy illustrating the previous theological claim: different children need different responses to get moving—some need firm commands, others need comfort first

Okay, this might be of a stretch. This may not actually happen in your homes. It's probably just our home. But what I've learned, that when it's time to get in the car, my kids response depends entirely on the destination. If I say menchies, they break land speed records when it comes to getting in the car. If I say we're going on some errands, suddenly gravity has tripled its effect on My kids, our number one, our oldest often just needs a firm. All right, come on, let's go. Amanda and I have a code for our kids. We just give them a number. Like, okay, the oldest is one, the youngest is four. So they have no idea we're talking about them when they're in the room with us. But that's just our thing. And again, I realize this is probably unique to our family, but. But sometimes pre departure fights break out. And often our number two responds with fights by just shutting down. She just breaks down. There's no amount of commands that will get her to move. But what does work is when I come and I just sit there and I just hold her. I'm not even saying anything, just patting her back, rubbing her back, giving her kisses, and then all of a sudden, she's up and in the car. That's all she needed, right?

41 · Exposition of the 'apple of his eye' metaphor, unpacking its meaning through contemporary usage and anatomical reality—the pupil is precious, fragile, and fiercely protected, signifying God's protective love for His people

This is what the Lord is doing in verse eight. He's bringing comfort to his people by reminding them that they are the apple of his eye. Have you ever heard someone say that their child is the apple of their eye? And what they're saying is their child just means the world to them. That their love for their child is protective, it is fierce, it is loyal, right? And this phrase, it comes from this idea of just the pupil, right, the center and the most tender part of our eyes. And notice how our pupils are so jealously protected by all the parts around it. It's important. It's fragile, but also needs to be protected.

42 · Humorous personal anecdote illustrating the involuntary protective reflex of the eye when threatened—used to show how automatically and urgently we protect what's precious

Now, the other day I was holding Nora, number four, our youngest. I'm just holding her like this on the couch and just looking into her eyes, telling her how much I love her. And we're just having a daddy daughter moment. It's just one of those. That was so precious. And I'm like turning my head, looking at her, smiling, and her finger goes right in the middle of my eyeball. But what did my eye do right? Immediately it shuts to prevent future impalement from a toddler's finger.

43 · Application of the illustration back to the biblical text: God protects His people with the same urgency and automaticity with which our eyelids protect our eyes—we are that precious to Him

But here's what the Lord is saying. He's saying we are precious to Him. He knows we're often easily injured, broken, and we need special care and protection. And just as we value our eyes, God values us and will protect his people with the same value urgency our blinks have to protect our eyeballs.

44 · Structural exposition identifying the problem the text must resolve: between the vision and its fulfillment stands an obstacle—the plunderers who threaten God's people

Now, this passage is super encouraging, but we have a major problem in chapter two of Zechariah. So if you look closely at verses six through nine, you will notice there is an obstacle standing between God's vision in verses 1 through 5 and the full fulfillment of that vision in verses 10 through 13. And this obstacle is the plunderers. It is the enemy of God's people.

45 · Exposition of God's response to the obstacle: He will reverse the plundering with a mere wave of His hand, demonstrating His total commitment to dwelling with His people by removing every enemy

And what God does is he reassures his fierce love for his people even deeper. Verse 9 Behold, I will shake my hand over them, and they, the plunderers, the enemies of God's people, shall become plundered, plunder for those who serve them. Then you will know that the Lord of hosts has sent me. God is going to turn the tables on the plunderers with nothing more than just a simple wave of his hand. He is so fully committed to removing any obstacle that gets in his way of dwelling with his people.

46 · Theological claim supported by scholarly quotation: harming God's people is not merely an offense against them but an offense against God Himself, touching the dearest part of His being

And to touch God's people is to touch something very near and very dear to Him. Boda says this, and it's wonderful he says this about verse 9. God's statement is not merely that these nations harmed his people, but that when they harmed his people, they were in reality touching the dearest part of Yahweh himself.

47 · Cross-reference connecting Zechariah's principle to Christ's words to Saul, showing that persecuting the church is persecuting Christ Himself

Remember Jesus words when Saul is on the way on the road to Damascus in Acts 9 Saul, Saul, why are you persecuting me?

48 · Contemporary application identifying the modern enemy: not physical armies but spiritual forces described in Ephesians 6:12, establishing continuity between ancient plunderers and present spiritual warfare

Now we may not be facing enemies like God's people during this time who are coming to plunder our homelands with military might, but Scripture is very clear that there is an enemy out there waging spiritual war on us. Ephesians 6, verse 12 says, for we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in this heavenly places.

49 · Christological application of the plundering theme: Christ entered enemy territory, and on the cross—where Satan thought he won—Jesus plundered the plunderer

So what has God done about our enemy? God sent his own son into enemy territory to go toe to toe with him. And Satan thought he had the victory won as he watched Christ suspended up on the cross. But it was on the cross where Jesus plundered the plunderer.

50 · Scripture reading from Colossians 2:13-15 establishing the mechanism of Christ's victory: forgiveness canceled the legal record, and in doing so disarmed Satan and put him to shame

Look at what Colossians 2, 1315 says, and you talking about God's people who are dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses by canceling the record of debt that stood against us with its legal demands. This he set aside nailing it to the cross. He disarmed the rulers and authorities and put them to open shame by triumphing over them in him.

51 · Gospel synthesis connecting the 'shaking hand' of Zechariah 2:9 to the cross: Jesus absorbed God's wrath meant for us, resulting in forgiveness and freedom from sin's reign

Because that is the good news of the gospel, that on the cross Jesus absorbed the shaking hand of God's wrath for us. He died so that we would be forgiven and that Sin would not reign over us any longer.

52 · Application of Christ's victory to the believer's standing: because of the cross, Satan's weapons are powerless over those in Christ, as evidenced by our heavenly citizenship

And this is why Paul in Philippians 3:20 can say our citizenship is in heaven. Satan's weapons of guilt, shame, fear, sin and death no longer have any power over those who have placed their faith in Christ.

53 · Eschatological claim extending the plundering theme: the cross was not the end—God will completely and finally banish sin and Satan at the consummation

But the good news gets even better. One day God will completely banish sin and plunder the plunderer forevermore. And it will happen in the blink of an eye.

54 · Scripture reading from Revelation 20 depicting the final defeat of Satan—fire consuming his forces and Satan cast into eternal torment, establishing the eschatological plundering

Revelation 20 says this and they referring to Satan's evil forces marched up over the broad plain of the earth and and surrounded the camp of the saints and the beloved city. But fire came down from heaven and consumed them. And the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were. And they will be tormented day and night, forever and ever.

55 · Direct pastoral exhortation stepping outside the exposition to address the congregation personally—let the theological reality of God's commitment reshape your understanding of His love

Guys, let this expand your picture of God's commitment and love for you.

56 · Personal testimony illustrating the pastoral counsel received during the trial—friends called him to look backward at God's faithfulness as a means of persevering forward

This past year there was a lot of highs and there were a lot of lows for our family. And there were some lows where, man, my faith felt so weak and so little. But one of the things that was so helpful to me were when I would have my friends call me and say, brother, keep looking back. Look at what God has done for you. Look at how God has provided everything you need. Look at how God has protected you and your family. Look at God's presence is with you.

57 · Theological reflection synthesizing the illustration: the bigger picture requires looking backward at God's past faithfulness as well as forward to His promises, because faithfulness is who God is

I needed my picture not to just be forward looking. But the picture grew bigger as I looked back at God's faithfulness all these times leading up to my life and his faithfulness that is in the present, that will continue forevermore. Because that's who our God is. He is faithful.

58 · Application pressing the congregation to examine their meditation habits and default responses—do they regularly reflect on God's faithfulness, or do they default to complaint when circumstances disappoint?

Friend, how often do you sit back and reflect on the faithfulness and goodness of God towards you? Is that a daily thing you do? When things are difficult and challenging? Our default is not to think about all the good things the Lord has done to us. Rather we get upset. This is not the deal I was expecting.

59 · Gospel summary establishing the undeserved nature of God's love—we deserved nothing but received everything at the cross

Because look at what the Lord has done. He look at the cross. Do we deserve the cross? No. But the Lord, his love for us is so deep, we didn't deserve anything, but he lavished us with his love.

60 · Theological claim about the comprehensiveness of God's faithfulness—it surrounds us temporally (past, present, future) and spatially

He wants us to see his faithfulness before us, behind us. It's always with us.

61 · Structural marker introducing the third and final main point with its controlling claim

Now the last reason to get up and keep going is reason number three. Nothing can stop God's plan to dwell with his people.

62 · Full reading of Zechariah 2:10-13, establishing the command to sing, the promise of God's dwelling, the inclusion of many nations, and the call to silence before God

Verse 10 See, sing and rejoice, O daughter of Zion. For behold, I come and I will dwell in your midst, declares the Lord. And Many nations shall join themselves to the Lord in that day, and shall be my people. And I will dwell in your midst, and you shall know that the Lord of hosts has sent me to you. And the Lord will inherit Judah as his portion in the Holy Land, and he will again choose Jerusalem. Be silent, all flesh before the Lord, for he has roused himself from his holy dwelling.

63 · Structural exposition connecting the final section to the opening vision—verses 10-13 fulfill what 1-5 promised, giving grounds for rejoicing and singing

Verses 10 through 13 we see the fulfillment of the vision in verse laid out. In verses 1 through 5, we see why we are a people who have every reason to rejoice and sing. We sing because of all that God has done and all that God will stand.

64 · Exegetical observation establishing the surprising element—the city's population includes many nations

There's a bit of a surprising twist to this vision. The population of the new city would be made up of many people from many nations. But this was not something new post exile. This redemption on a global, global level was spoken from the beginning of the Bible all the way. Weave through it to the end.

65 · Cross-reference to Genesis 18 establishing the Abrahamic promise of blessing to all nations as the beginning of the thread

Look at in the patriarchs in Genesis 18 he says, all the nations of the earth shall be blessed.

66 · Cross-reference to Psalm 86 continuing the canonical thread—all nations will worship God

Psalm 86 all the nations who you have made shall come and worship before you

67 · Cross-reference to Isaiah 52 continuing the thread through the prophets—all ends of the earth will see God's salvation

in the prophets. Isaiah 52 all the ends of the earth shall see the salvation of our God.

68 · Cross-reference to Matthew 12 continuing the thread into the Gospels—Gentiles will hope in Jesus' name

In the Gospels, Matthew 12 In Jesus name the Jesus, Gentiles will hope.

69 · Cross-reference to Revelation 7 completing the canonical thread—the vision culminates in an innumerable multitude from every nation worshiping before the throne

Then in Revelation 7 after this I looked and behold a great multitude that no one could number from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands and crying out with a loud voice. Salvation belonged to, to our God who sits on the throne and to the Lamb.

70 · Theological claim establishing the present reality: the plan is not merely future but actively unfolding since the cross

Because we are here today, because God's plan has unfolded and it has been, it has been in execution mode since the cross.

71 · Application making the eschatological vision present-tense: the new city is being populated now, in this room, as the gospel creates citizens from every nation

See the population of this new city growing today, right here, right now. Evidence is in this room. The gospel has traveled across the world to us today and we are now citizens in this new city.

72 · Direct exhortation pressing the congregation to see the fulfillment happening—God is doing exactly what He promised

Guys, do you guys see God's bigger picture? See what the Lord is doing? He is doing what he promised he would.

73 · Conclusion identifying the two-fold response the sermon calls for: corporate singing and silent awe before God's bigger picture

This bigger picture and the reasons we discussed give us two ways to respond. First, sing and rejoice. And we're going to do that here shortly. But second, be silent, be in awe of God's bigger picture and allow this encouragement from Zechariah 2 to land on your heart today

74 · Personal update and prayer request—Bodie received his heart, is doing well, but the journey continues

while our Son received his heart and and he's doing well. Please continue to be praying for us today. I am hopping on a plane after the second service and we're going to Houston for another clinic visit. So keep. Keep praying for our family. It's a long road

75 · Testimony synthesizing the sermon's thesis with personal experience: the bigger picture God revealed sustained them through the trial and helped them release their own plans to grip God's

because there were days in Houston that just felt endless, that we just wanted to give up. But by God's grace, he revealed this bigger picture to us in so many ways to help us navigate the trial we were in. And often we need the nightmare to appreciate not being in it. And often those nightmares help us loosen our grip on our own plans and grip more firmly God's plans.

76 · Eschatological climax promising the end of all suffering and the eternal reality of dwelling with God face to face, where His presence is protection and provision forever

All of our trials have an expiration date from the Lord. But what he's building will go on forever and ever. It will have no end. There will be a day where there will be no more tears. No more watching our children suffer. No more hospitals, no more blood draws. There will be a day where we will dwell in the presence of the Lord, face to face. His presence will be our protection now and our provision now forevermore. The Lord is faithful to his promises. Amen.

77 · Introduction to a closing exercise—a guided meditation on Psalm 46 to help internalize the sermon's message

I want to do a short exercise as I close in prayer that I hope will help land God's bigger picture in our hearts today. So all you need to do is just simply bow your heads and pray with me as we pray. One line in Psalm 46.

78 · Closing prayer structured around the progressive shortening of 'be still and know that I am God,' asking God to help the congregation know Him, see His bigger picture, meditate on His goodness, and be confident in His plans

Lord, your word says, in Psalm 46, you call us to be still and know that I am God. Lord, help us to know you more and more as the faithful promise keeping God. Be still and know. Lord, help us to see your bigger picture and let that transform the way we walk through the troubles and and joys of life today. Be still. Lord, lead us this week in our time with you in prayer and through our reading of your word. Help us to meditate and reflect on all the ways you have been so good to us. And lastly, be Lord, help us to be confident in you and your wonderful plans for us. Help us to be a people who see our lives the way you see our lives. Give us courage to be faithful in our actions so that on the final day we will hear, well done, good and faithful servant, and all of God's people said amen.