Zechariah

Zechariah

Like Jeremiah and Ezekiel, Zechariah was a priest as well as a prophet. This is fitting since the book largely concerns the temple and priesthood and the purification of the people. Zechariah's grandfather Iddo was a priest who returned with Zerubbabel (Neh. 12:4), making it likely that Zechariah was Haggai's younger colleague. Whereas Haggai's focus was on the rebuilding of the temple and the reinstitution of the sacrificial system, Zechariah's was on the people's spiritual transformation.

Many are convinced that chapters 9-14 were written much later than chapters 1-8 and by a different author. The evidence, however, does not require this conclusion, and the thematic unity of the book argues against it.

For the historical situation in which Zechariah wrote, see the introduction to Haggai.

Message and Purpose.

Indictment: Zechariah explained that the Lord's displeasure was on His people because they had abandoned Him in the past. They were also discouraged over opposition and the apparent insignificance of the building project. After Zerubbabel's time, Judah would again have wicked leaders who would mislead the people. This would result in their rejecting the Lord again.

Instruction: The Lord called upon Judah to "return" to Him and so remove His displeasure. He exhorted the high priest Joshua and the remnant to faithful obedience in order to retain His blessings. Implied is an exhortation to complete the temple. The Lord also reminded Judah that He required His people to practice justice and mercy.

Judgment: The Lord's judgment of the previous generation was intended to teach Israel to repent and maintain their faithfulness to Him. Their future rejection of Him would result in repeated foreign opposition and the scattering of Israel.

Hope: The Lord promised to "return" to Israel with blessing as they returned to Him in faithful obedience. He will enable Zerubbabel and Joshua by His Spirit to complete the temple that will prefigure the coming messianic kingdom. Furthermore, He assured them that He would judge the nations that oppressed them, but that even a remnant of the nations would become His worshipers. As He had preserved a remnant of Israel and cleansed them, so the Lord would send the Messiah to provide by his death permanent forgiveness and peace and the total eradication of evil. He will also send His Spirit to bring about national repentance.

Structure. Zechariah has two major sections surrounding a central and therefore highly prominent smaller section. The two major sections, each introduced by a date formula, are 1:1-6:8 and 7:1-14:21. The central section (6:9-15) is a narrative describing the commissioning and crowning of Joshua, the high priest. Each of the major sections comprises seven smaller sections plus an introductory section. In each case the seven subsections are arranged in a repetitive structure that revolves around a central and therefore highly prominent subsection. The central subsection in the first major section (3:1- 10) describes the commissioning of Joshua, the high priest, with a turban, and the central subsection in the second major section (1:1-17) is a narrative describing the commissioning of Zechariah with two staffs.

1. Zechariah's Night Visions (1:1-6:8)
2. Crowning of Joshua (6:9-15)
3. Two Oracles Concerning the Coming Kingdom (7:1-14:21)

Zechariah's Night Visions (1:1-6:8)

The book and the visions are introduced in 1:1-6 by an initial call to "return" or repent. It was issued in October/November, 520 b.c., about a month after work on the temple had resumed. The big question facing the generation of the restoration was whether they would return to faith in the Lord or repeat the sins of their fathers.

The night visions apparently were all received February 15, 519 b.c., about six months after the construction had resumed. The main themes of the night visions are (1) God's judgment of the nations, (2) His election and future blessing of Jerusalem, (3) the purification of the land, (4) rebuilding the temple, and (5) the leadership of Zerubbabel and Joshua. The first three visions (the horses and the myrtles, the horns and the craftsmen; the measuring line) assure the people of the Lord's coming judgment against the nations who have scattered Israel, of His renewed love for and promise to bless Jerusalem, and of their success in rebuilding the temple.

The fourth and central vision in 3:1-10 describes the high priest Joshua's appearance before the angel of the Lord, who is also the Lord Himself (vv. 1-2; see Gen. 16:7-13; 21:17; 22:11-12,15-16; 31:11-13). Satan appears in his role as "accuser" of God's people (the meaning of "Satan"; see Job 1:6-7; 1 Chr. 21:1; Rev. 12:10). Joshua, who represents the remnant (Exod. 28:29) that God had "snatched from the fire" (Amos 4:11), is disqualified from worshiping the Lord by his "filthy" (or "excrement-covered"; Deut. 23:13; Isa. 4:4) attire, representing the defilement caused by Israel's past sins. The change of attire to "rich garments" and "turban" (inscribed "holy to the Lord "; Exod. 28:36-38) shows God's intention not only to cleanse the priesthood and the people but also to bless and honor them by His sovereign grace (see Isa. 61:10).

Joshua's privileged position as head of the temple depended upon his continued faithfulness (vv. 6-7). Joshua and his attendant priests were signs (i.e., models or foreshadowing) of the coming Messiah ("my servant, the Branch"; see 6:12; Isa. 4:2; 11:1; Jer. 23:5; 33:15) and of His heavenly council (see Ps. 110). The temple whose building they were supervising foreshadowed the one the Messiah would build and of which He would be the chief cornerstone (the stone with seven eyes; see 4:10; Ps. 118:22; Isa. 28:16; Rev. 5:6). This vision speaks of a future permanent forgiveness the Messiah would accomplish when He comes to redeem the nation and to establish peace, prosperity, and security on the earth (vv. 8-10; see 1 Kgs. 4:25; Mic. 4:1-8).

The fifth vision of the lampstand and olive trees encourages Zerubbabel and Joshua, represented by the two olive trees, to trust not in financial or military resources but in the power of God's Spirit working through them. As is often the case in the Old Testament, God's Spirit is represented by the oil (see Isa. 61:1-3). The lampstand probably represented the temple that would glorify God in the earth.

The sixth vision of the flying scroll and the measuring basket is a composite like the second vision. It speaks of God's purifying His people. First, He will remove wickedness through a curse of banishment and destruction against covenant violators, specifying the third and eighth commandments. Second, He will exile that wickedness to Babylon which is personified by a woman (see Ezek. 8:1-18, where Ezekiel is carried from Babylon to Jerusalem to behold Judah's wickedness). The fulfillment of God's restoration of Israel demands the complete eradication of wickedness. As the "paradigm of wickedness and of hostility to all the gracious purposes of God" (Merrill), the "mother of prostitutes and of the abominations of the earth" (Rev. 17:5), Babylon is the appropriate dump for such moral waste.

The final vision of the chariots (6:1-8) reflects the first. It describes divine judgment sent throughout the earth (see Jer. 49:36; Rev. 6:1-8; 7:1). Because of the divine program of judgment and redemption outlined in the seven visions, the superficial and false rest and peace established by the nations in the first vision (1:11) is transformed into genuine divine rest in the last vision. The bronze mountains represent the entrance to the divine dwelling (see 14:3-5; 1 Kgs. 7:15-22).

Crowning of Joshua (6:9-15)

The oracle in this central and most prominent section of the book forms a hinge between the two larger sections. Like 3:1-10 it describes a messianic prototype receiving the signs of his office. The introduction, "the word of the Lord came to me" (occurring elsewhere only in Jeremiah and Ezekiel), also echoes 4:8, where it introduces an oracle promising Zerubbabel's completion of the temple. Rather than Zerubbabel here, only Joshua and "the Branch" are mentioned. Zechariah is told to make royal crowns (in Hebrew the word is plural) and to crown Joshua. Then the crowns are to be placed in the temple as a reminder of what God was going to do.

But first Joshua receives a divine message that "the Branch" (since the message was for Joshua, "the Branch" designates someone else) would build the temple, be glorified, and rule (see 1 Chr. 29:25). Now the building of the postexilic temple was already assigned to Zerubbabel (4:9), who as a Davidic descendant prefigured the Messiah (Hag. 2:23). But the Messiah would build the temple associated with His earthly kingdom of righteousness, a future temple prefigured by Zerubbabel's (4:8-10). Therefore, this oracle spans both contemporary and future fulfillment of God's purposes. The passage's ambiguity regarding the number of crowns and the number of thrones is due to the need for both Zerubbabel and Joshua to foreshadow the Messiah, who would be both king and priest. In ancient Israel the king's throne as well as the ark in the Holy of holies were both the Lord's throne (see 1 Chr. 29:23). The reference to "harmony between the two" in verse 13 either personifies the Messiah's dual office or perhaps describes the relation between the Lord and His Anointed (see Ps. 45:6-7; 110:1; Dan. 7:9-14; Heb. 1:3,13; Rev. 5:6). Finally, although the future kingdom was assured by God's grace and power, the contemporary "sign" depended upon the diligent obedience of Zerubbabel, Joshua, and the remnant.

Fasting (7:1-8:23)

These two chapters serve to introduce the two oracles in chapters 9-14, just as 1:1-6 introduces the visions of 1:7-6:8. Themes such as ceremonial days, for example, the holiness of God's dwelling, universal worship of the Lord, regathering the exiles, and the repopulating of Jerusalem are introduced in chapters 7-8 and reappear in chapters 9-14.

Almost two years after the night visions, a little over two years after the rebuilding had begun, a delegation came to Zechariah from Bethel. They came to inquire whether the time for fasting and mourning over Jerusalem had passed. To commemorate various aspects of Jerusalem's fall the Jews had appointed fasting days in months four, five, seven, and ten (v. 5; 8:19).

God's reply unfolds in four parts, each divided by repetition of "the word of the Lord came" (7:4,8; 8:1,18). Additional repetition gives the sections a mirror structure: 7:1-3 is parallel to 8:20-23; 7:4-7 is parallel to 8:18-19; 7:8-12 is parallel to 8:16-17; 7:13-14 is parallel to 8:7-8; and 8:1-6 is parallel to 8:9-15. God's message was that the Jews' fasting had been nothing but hypocritical ritual anyway. It was motivated by self-interest rather than the genuine sorrow for sin and by desire to renew their faithfulness to God.

Then God reminded them of His demand for justice and mercy and that the exile had resulted from Israel's failure to heed His demands. The implication is that such could happen again (which it did in a.d.. 70). But the Lord had blessings planned for Israel, a fact that should should motivate them not to be fearful or discouraged but to finish the temple. He had already returned to them (v. 3 should be translated "I have returned") and promised to dwell with them and gather many more from all over the world. This prospect might seem difficult ("marvelous") to them, but not to "the Lord Almighty." Besides completing the temple, the primary response the Lord sought to His gracious acts and promises was not ritual but righteousness, loving one's neighbor as oneself.

The leaders from Bethel had perhaps mainly wanted to call attention to their own "piety." They are informed in 8:18-23 that God was going to do something so wonderful that fasting would be turned to feasting and that their puny worship would be eclipsed by "many peoples and powerful nations" coming to "entreat" and "seek" the Lord (see discussion of Mic. 4-5; also see Mal. 1:11-14).

First Oracle (9:1-11:17)

The remainder of the book, probably written after the temple was completed, contains two divine oracles or messages (chaps. 9-11 and 12-14). Both messages deal with God's establishing His kingdom on the earth. Both describe future events, some of which were fulfilled before Jesus' incarnation, some during Jesus earthly ministry, and some when He returns. Each oracle contains three main sections, but the first oracle concludes with a fourth section that acts as a hinge between the two oracles. It is the third of the commissioning ceremonies in Zechariah (see 3:1-10; 6:9-15).

The first and third sections of the first oracle are warrior hymns connected to God's deliverance of Israel from exile. Between them is a denunciation of false shepherds. The first section describes the future victory of God's people through a coming ruler. Judgment of hostile nations is the theme of 9:1-8, a passage that may in part relate to Alexander's conquests in Palestine in the fourth century b.c.

According to 9:9-10, "one of the most Messianically significant passages of all the Bible" (Merrill), God's kingdom will be established through a human ruler (see also Isa. 9:6-7; Pss. 2; 45; 72, especially v. 8 quoted at the end of Zech. 9:10). Although kings sometimes rode donkeys (see 1 Kgs. 1:33), the contrast with the use of a warhorse (see Rev. 19:11-16) seems to suggest humility and peace (the word translated "gentle" is better rendered "humble"). Jesus' fulfillment of verse 9 in His "triumphal entry" in Jerusalem is made clear in Matthew 21 and John 12. In light of Jesus' crucifixion a few days later, the resultant lasting peace and universal divine dominion described in verse 10 suggests either an undisclosed gap between the two verses or that Jesus' fulfillment then amounted to a "historical prototype" of another event yet to come.

Few prophetic passages (see Zech. 13:7-9) that describe messianic glory explain that it would be preceded by suffering and humiliation (Isa. 52:13-53:12 being the most significant exception). In 9:11-17 the Lord promises to return all His people to His land of blessing and to lead them (or rather use them as a weapon) in victory over their enemies. After a denunciation of Judah's leaders as false shepherds, Zechariah 10:6-11:3 promises that the Lord, their Good Shepherd, will deliver His flock from exile.

The last commissioning ceremony in 11:4-17 contrasts with the previous ones in that Zechariah is not just an observer but plays the part of the messianic priest-king. Apparently He is commissioned as the good shepherd (9:16; 10:3) in a vision. He is given two staffs and is sent on a mission to "pasture the flock" (v. 4; see 9:9), which other shepherds are selling for slaughter (v. 5; see 10:1-3). But the Lord announces that He will deliver the flock to foreign oppressors (v. 6) because of the way they treat Him (vv. 7-14). Though He had removed their false shepherds (v. 8) and established peace with the nations and the reunion of Northern and Southern Kingdoms (symbolized by the two staffs), the flock "detested" Him. So He resigned His commission as their shepherd, breaking His staffs. For His services He was paid the insulting price of thirty pieces of silver, the price of a slave, which Zechariah is instructed to throw to the potter in the Lord's house.

The significance of this scenario only becomes apparent as we watch its fulfillment in the Gospels (see Matt. 26:15; 27:3-10). Then at the vision's conclusion Zechariah must play the part of the false shepherd whom the Lord sent to punish the flock for a time before his own judgment. The message is that Israel's deliverance and glory would be preceded by their oppression and suffering, not only by foreigners but their own Jewish leaders, because they would reject the Lord as their Good Shepherd (see 13:7-8).

Second Oracle (12:1-14:21)

The second oracle focuses on God's deliverance of Jerusalem from her enemies, especially in the first and last sections. Although God will deliver His people over to their enemies for punishment, He will not abandon them (see Jer. 30:11). The first section describes "all the nations of the earth" surrounding Judah and Jerusalem. But they will destroy themselves as they attack Jerusalem, the "immovable rock" (see Isa. 29; Jer. 25; Ezek. 38-39; Joel 3; Obad. 16).

The second section promises a coming national repentance produced by God's Spirit (see Ezek. 36:24-32; Joel 2:28-32). Israel will experience severe and sincere grief over the way they have treated the Lord, that is, His Messiah (see 11:8; 13:7-8; Isa. 53:1-9; John 19:37). The character of the Messiah as both God and man is suggested by referring to Him in verse 10 as both "me" (that is, God) and "him" (see Isa. 9:6-7; a similar phenomenon occurs in passages where the angel of the Lord is referred to both as the Lord and as someone distinct from the Lord; see Gen. 16:7-13; Exod. 3:2-4; Judg. 6:11-27; Zech. 3:1-6). The Lord also promises to cleanse and purify Israel, especially of idolatry and false prophecy, and to preserve and restore the remnant. The "fountain" (or "spring") suggests continual cleansing for those who had "pierced" the Messiah.

The Lord's command in 13:7 that the sword should "strike" (meaning to "kill") His shepherd is shocking. After all, "the man who is close to me" (i.e., God's "neighbor," "associate," or "friend"), is an apparent reference to the Messiah (see Isa. 53:4). The purpose of the Lord's command is, first, that His flock might be scattered and chastised, and, second, that many should perish (see Matt. 26:31). Then after His people are purged and refined they will be revitalized as the Lord's covenant people, cleansed by the blood of the one they had slain. Thus would the Lord fulfill the gospel He proclaimed in Genesis 3:15.

The final section, which elaborates on the first, describes God's deliverance of Jerusalem in the last days and His coronation as King of all the earth. Jerusalem's initial defeat will be turned to victory when the Lord appears (on the splitting of the Mount of Olives, see 6:1). The site of the Lord's deepest agony will witness His greatest glory (see Matt. 26:30-45). The accompanying darkness echoes such passages as Isa. 13:10; 60:19-20; Ezek. 32:7-8; Joel 2:31 (see also Matt. 24:29; Rev. 21:23-24; 22:5). Then the restoration of Jerusalem is described (vv. 8-11) as the destruction of all the Lord's enemies (vv. 12-15). But a remnant of the nations will worship the Lord (vv. 16-19). The culmination of God's work will be the perfect holiness of His people among whom He will dwell, which is expressed figuratively as extending even to the most common items in God's land (vv. 20-21; see Exod. 19:6; Jer. 2:3).

Theological and Ethical Significance. The people of Judah were discouraged because they could not see God at work. They lacked a sense of gratitude for what God had done and the enthusiasm to persevere faithfully in serving Him. Zechariah's message was that although Judah's immediate future was in their hands, God would see that eventually the small beginning they were witnessing would result in God's worldwide rule from His dwelling in Jerusalem. All His promises concerning Israel and the nations of the world would be fulfilled. Rather than lamenting what we see in the present, God's people should focus on what God has done in the past, what He has promised to do in the future, and what He has instructed us to do in the present. Nothing we do is "small" if it is done in faith and obedience.

Zechariah has been called "the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the OT." Messianic prophecies and detailed descriptions of the dawning of the messianic kingdom give the book an exciting quality. Zerubbabel and Joshua represent the Messiah in His royal and priestly roles. Reflecting on how God's sovereign program of redemption unfolded in the life and ministry of Jesus should lead to eager anticipation of the completion of His plan, expressed in celebratory worship and zealous obedience.

Questions for Reflection

1. According to Zechariah, what must God's people do to experience His blessings?
2. What does the Book of Zechariah teach about God's plans for His people's future? How does Jesus meet these expectations?

Sources for Further Study

Baldwin, J. Haggai, Zechariah, Malachi. Downers Grove: InterVarsity, 1972.

Baron, D. The Visions and Prophecies of Zechariah. Grand Rapids: Kregel, 1972.

Barker, K. L. "Zechariah." Expositor's Bible Commentary. Grand Rapids: Zondervan, 1985.

Feinberg, C. L. God Remembers. Portland: Multnomah, 1965.

Merrill, E. H. Haggai, Zechariah, Malachi: An Exegetical Commentary. Chicago: Moody, 1994.

Unger, M. F. Zechariah: Prophet of Messiah's Glory. Grand Rapids: Zondervan, 1963.