Zechariah
1:1. Zechariah’s first message, coming during the eighth month of Darius’s second year (October–November 520 BC), falls between Haggai’s second and third messages (Hg 2:1–9 and 2:10–19, respectively). It adds a new dimension to Haggai’s message of practical obedience—that of a personal relationship with the Lord.
1:2–6. Zechariah’s opening message establishes a fitting foundation for the rest of the book, placing the rebuilding of the temple within the framework of God’s overall purpose for Israel and Jerusalem. This brief introduction is a solemn reminder that the enjoyment of God’s blessing is dependent on one’s personal response to God.
There are three major points: (1) God was furious (1:2) because Israel’s ancestors failed to respond to God’s word. The inevitable result was that God’s word overtook them (1:6) as a fleeing thief might be apprehended by justice—thus the tragedy of the destruction of Jerusalem and the exile.
(2) God’s purpose as declared in his word is unchanging (1:6). It has been, and will continue to be, fulfilled to the letter. This warns the current generation, lest they take God’s word lightly. It also encourages those who seek God: his promise will come to pass.
(3) God warns Zechariah’s audience against following the same tragic path (1:4), which involved outer conformity to prescribed ritual worship but lacked heart response to God. Even though the people have been at work on the temple for several months already, they need to be reminded that more than outward obedience is needed: turn to God with all your heart.
2. THE EIGHT NIGHT VISIONS (1:7–6:8)
Zechariah’s visions relate to God’s overall purpose with respect to Jerusalem, assuring the bright future for both city and people. Despite opposition, God will prevail. The visions are structured in a chiastic a-b1-b2-c1-c2-b1ʹ-b2ʹ-aʹ pattern (see the outline in the introduction).
Portions of Zechariah, along with Daniel, Ezekiel, and Revelation, contain apocalyptic visions, which are highly symbolic visions that are often interpreted by angels.
Visions 1 and 8 (the two a units, 1:7–17 and 6:1–8) provide the frame. In vision 1 God is displeased with the state of affairs of the world (the nations are prospering at the expense of Jerusalem). In vision 8 God’s displeasure is resolved (6:8) because the nations that have opposed God and oppressed Israel have been appropriately dealt with, preliminary to the crowning of the Messiah (6:11–15).
Visions 2 and 3 (1:18–21 and 2:1–13) correspond to 6 and 7 (5:1–4 and 5:5–11) (the b units) and relate to Jerusalem’s preparation for the kingdom age. The former speak of the defeat of its enemies and the reoccupation of the city by Israel; the latter of the cleansing of Jerusalem by judging the sinners within and transferring wickedness as a pervasive presence to Babylon.
Visions 4 and 5 (the c unit, 3:1–10 and 4:1–14) form the focal point of the visions. Here God is not only working on behalf of his people; he is working within his people.
The goal is the reestablishment and cleansing of Jerusalem, followed by the crowning of the promised Messiah.
A. First vision (a): Problem—Gentiles prospering, Jerusalem ailing (1:7–17). 1:7. The visions come three months after Zechariah’s opening message and two months after Haggai’s final two messages. The first vision records the situation at the time of writing, with God’s promise of setting matters straight; the eighth records the actual carrying out of this promise.
1:8–12. Zechariah 1:11 identifies the man riding a chestnut horse (1:8) as the angel of the Lord. He has charge of the “fact-finding” patrol, receives its report, and then intercedes for Israel. He is not the angel who was talking with Zechariah (1:9; cf. 1:13–14), who appears here and in other visions as an interpreter or spokesman for God. The significance of the various colors of the horses (1:8) is not given, though in Rv 6 the red horse is associated with warfare and the white horse with victory.
It is not until the eighth vision (6:1–8), however, that the horses go forth to battle. Here they do reconnaissance work. They report that the whole world is at rest and in peace (1:11). The angel of the Lord’s response (1:12) indicates that the Gentile nations are prospering while God’s people (possibly represented by the myrtle trees in the valley, 1:8) are struggling under the dominion of foreign powers. The temple has not yet been rebuilt; consequently, full restoration from God’s anger has not yet been accomplished.
1:13–17. God responds with kind and comforting words through the interpreting angel (1:13). God’s zeal for Jerusalem will bring about the fulfillment of his promise of 1:16–17. At the same time the great anger that has been directed at Israel (1:2) will now be directed at the nations living in self-confident and smug security (1:15). This is a common prophetic theme: the wicked will eventually be punished, while the righteous will ultimately be vindicated. The nations that were God’s tools of chastising Israel went beyond what God called for. They were arrogant and self-sufficient, refusing to acknowledge the handiwork of God in what was taking place. God will, however, deal graciously with Jerusalem; the temple and the city will be rebuilt, making his choice of Jerusalem as his dwelling place evident.
B. Second vision (b1): Gentile oppressors judged (1:18–21). Visions 2 and 3 describe the removal of external hindrances, whereas visions 6 and 7, the corresponding b units, describe the removal of internal, spiritual hindrances.
In Scripture horns symbolize kings or kingdoms (1:18). The horns of cattle, particularly of the wild ox, symbolize invincible strength (cf. Dt 33:17). The horns here are kingdoms that scattered Judah, Israel, and Jerusalem (1:19). God will raise up craftsmen to destroy the horns and their power over God’s people (1:20–21). The horns are not identified. It is, however, difficult to avoid some connection with the fourfold succession of world empires described in Dn 2 and Dn 7. Zechariah and his hearers would have been familiar with Daniel and would most likely have made such a connection. Regardless, the message is clear: these powers will be destroyed and replaced by God’s own kingdom established in Jerusalem.
C. Third vision (b2): Exiles to leave Babylon for Jerusalem (2:1–13). The stage is now set for a marvelously resurgent Jerusalem. The second and third visions together expand on 1:14–16. The present vision enlarges on the statement of 1:16 with regard to the rebuilding of Jerusalem. In visions 2 and 3 God judges the nations and prepares Jerusalem for his people and his presence. In visions 6 and 7 he judges sinners in Jerusalem and removes wickedness to Babylon, where it is enshrined. Thus these two sets of visions contrast.
2:1–7. The man with the measuring line (2:1) answers to the statement in 1:16 that God will stretch out a measuring line over Jerusalem. A greatly enlarged city is in view here. There will be a great influx of people, necessitating an enlarged city and making defensive walls impractical (2:4). This prophecy was not fulfilled in Zechariah’s or even Nehemiah’s time. The complete fulfillment will not be realized until the messianic age. The message was nonetheless an encouragement that the people’s work was part of God’s great program for Jerusalem.
Jerusalem will have no walls of defense, but God himself will be a wall of fire around it and its glory within (2:5). God’s presence both guarantees the safety of Jerusalem (cf. Ex 14:19–20, 24–25) and attests to its favored status and Israel’s renewed fellowship with God. In view of this, he admonishes those who are still in Babylon to flee from there and to participate in the new life in Jerusalem (2:6–7; see also Is 48:20; Jr 51:6–10; cf. Rv 18:4). They are no longer to be identified with Babylon and its ways but with God and Jerusalem. Babylon is doomed to terrible destruction (2:8–9; cf. Jr 51), and Israel must not get caught up in its fate.
2:8–13. The speaker here is the Lord of Armies (2:8). The natural reading of this passage is that the angel speaking to Zechariah calls himself the “LORD of Armies”—yet he has been sent by God (see also Is 48:16; Zch 12:10) “in pursuit of his glory.”
The reason given for Babylon’s destruction emphasizes the special status of Israel as the apple (or pupil) of God’s eye (2:8–9). With the fall of Babylon and the Gentile nations comes the rise of Israel. When all this has taken place, there can be no doubt that God oversees the events that have transpired. Israel—and many nations—will then shout and be glad, for God will be at home in their midst (2:10–11). It will be abundantly clear that Judah is God’s portion, his special people (2:12). Jerusalem will once again be the place chosen by God for his presence on earth.
The horns that Zechariah views during his second vision (Zch 1:18–21) may resemble the horns on the helmet of this statue of a winged lion with a human head. A pair of these statues guarded the entrance to the throne room of the Assyrian king Ashurnasirpal (865–860 BC).
© Son of Groucho, CC-by-2.0, courtesy of the British Museum, London, England.
The vision concludes with a striking admonition (2:13). Humans have had their say long enough, with complaints against God’s ways, with mockery, with threats against God and his people. But now God comes forth to take action.
D. Fourth vision (c1): Joshua cleansed (3:1–10). The first three visions focused on God’s work on behalf of his people. The next two visions (the c units) focus on God’s ministry within the people. In this vision he cleanses them, making them fit to enter his presence; in the fifth vision he empowers them, enabling them to do his work. These two visions form the focal point, emphasizing that this internal ministry of the Spirit is essential to God’s purpose—a cleansed and empowered people.
3:1. Joshua the high priest here serves as the representative of Israel. His cleansing symbolizes the future cleansing of Israel. God has called them to be a holy nation and a kingdom of priests (Ex 19:6). Joshua is standing before the angel of the Lord, ministering before God as high priest (Dt 10:8; Ezk 44:15). But the temple is here invested with the characteristics of a courtroom.
Satan stands at Joshua’s right side (the place of the accuser). There are just grounds for Satan’s activity. Joshua’s sinful uncleanness (3:3) renders him unfit to come into God’s presence. The name Satan is a transliteration of the Hebrew word meaning “the accuser” (see the CSB footnote). He may represent himself as humankind’s friend and advocate, but his real character is as opponent and adversary (cf. Jb 1–2).
3:2–4. God himself intervenes on behalf of Joshua and his people. God silences Satan with a double rebuke, as he also gives a twofold affirmation of support for Israel (3:2). The burning stick taken out of a fire refers to Israel’s recent deliverance from Babylon and God’s continued preservation of his people.
Dressed in filthy clothes, Joshua is unworthy to stand before God (3:3). The high priest was required to be holy and to wear special garments in God’s presence. But Joshua’s garments are not only dirty—they are befouled as with vomit or excrement (see the CSB footnote). What Joshua/Israel cannot do for himself, God does (3:4). God cleanses Joshua, making him fit to come into God’s presence and effectively stopping Satan’s objections. The new garments are not only clean; they are rich, festal garments. The brief words of this verse summarize God’s gracious saving activity.
3:5. Zechariah seems to be so emotionally involved in the scene that he anticipates what is to come next, the putting on of the turban to complete the high priest’s attire. The high-priestly “turban” in the Pentateuch had attached to it a plate engraved with the words “Holy to the LORD” (Ex 28:36–37). The term is used in only two other passages, in figurative contexts (see Jb 29:14; Is 62:3). Here the turban gives public testimony to Joshua’s new state of righteousness before God.
3:6–8. In 3:6–7 Joshua/Israel receives a twofold charge and a threefold promise. If he will now live a life of obedience and total commitment to God, consistent with his new righteous standing, he will have the privilege of an unhindered priestly ministry. As God’s representative on earth, he will govern and have charge over the temple. He will also have unhindered access to God.
Zechariah 3:8 points to the one through whom Israel’s cleansing and restoration will be made possible: “my servant, the Branch” (3:8). The term “servant” designates the Messiah carrying out God’s program of salvation (Is 42:1–7; 49:1–9; 50:4–9; 52:13–53:12). The term “Branch” designates the Messiah as Lord (Is 4:2), king (Jr 23:5; 33:15), and human (Zch 6:12). The Messiah both brings about a new beginning and epitomizes God’s ideal for Israel.
3:9–10. The stone of 3:9 also refers to the Messiah (cf. Ps 118:22; Is 28:16). The only validity for Israel’s position as a royal priestly nation is through the cleansing ministry of the Messiah; and only as Joshua and Zerubbabel’s work of rebuilding the kingdom of Israel is founded on the stone that God has given can there be lasting results.
The seven eyes (3:9) may foreshadow the sevenfold spirit of God (Rv 5:6). The seven eyes of God range throughout the earth (Zch 4:10). They symbolize God’s administrative activity in the affairs of his people. The meaning of the inscription on the stone is uncertain. If the stone is the Messiah (cornerstone), then it is possible that the engraving is a special distinction placed on him by God. At any rate, this engraving is related to redemption: “I will take away the iniquity of this land in a single day.”
E. Fifth vision (c2): Zerubbabel empowered (4:1–14). This vision is linked to the previous vision as the focal point of God’s work of cleansing and empowering his people. The task before Zerubbabel and his associates must have seemed insurmountable, but this vision shows that God gives divine enablement for the work that he has ordained.
4:1–6. The vision contains two major objects. The first is a solid gold lampstand (4:2) that symbolizes the bearing of witness. Isaiah speaks of restored Israel as being a light to which the nations, in a world of darkness, will come because the light of God in the person of the Messiah has first come on Israel (Is 9:2; 60:1–3). Next Zechariah sees two olive trees next to the lampstand, one on either side, which supply the oil that fuels the lamps (4:3). What is in view here is the source of supply for the testimony symbolized by the lamps. Zechariah asks about the significance of the lampstand and the trees (4:4). The answer is given to him in 4:6. These oft-quoted words constitute the central message of the chapter and may be applied to anyone laboring for the Lord.
These encouraging and admonishing words are directed to Zerubbabel, who has been charged with leading the rebuilding program. God’s supply of power is sufficient for any and every situation. But Zerubbabel must rely on God rather than on personal skill, strength, or ingenuity. The word translated “might” is frequently used of armies, wealth, or influence. But God’s work is accomplished by the power of his Spirit. This is symbolized by the oil of the olive trees that supplies the fuel for the lamps.
4:7. Verse 7 applies verse 6 to Zerubbabel’s situation. The mighty mountain might refer to the opposition of Gentile political power (cf. Dn 2:44). But it also refers to difficulties and obstacles of any kind, no matter how great. God’s power, not human strength, makes impossibilities actualities.
As to the matter at hand, the building of the temple will be completed. God will bring out the capstone, the last stone to be laid. This will be a particularly joyous occasion because of the difficulties and the length of time involved in the building. The shouts of “Grace, grace to it!” are likely an expression of approval (such as “Wonderful!” or “Bravo! Bravo!”) as well as a recognition that God’s favor rests on the temple and that its completion is due to God’s power. In contrast, when the foundation was laid the reaction of the people was very mixed (Ezr 3:10–13).
4:8–10. Zechariah 4:9 encourages Zerubbabel that although the task is difficult, even mountainous, by God’s enablement he will carry it out. God finishes what he starts. There will be joyful acknowledgment of God’s hand in the temple project, even by those who have despised “the day of small things” (4:10). Many have minimized the rebuilding efforts as insignificant and futile. But rejoicing will replace this negativism. The message is unequivocal: God has had his watchful and approving eyes on Zerubbabel’s efforts.
4:11–14. Verses 11–14 take up again the matter of the two olive trees. More detail is given through Zechariah’s questions (4:11–12). In addition to the olive trees, he wants to know about the two golden conduits that pour out golden oil. This question helps us see the connection between the trees and the lampstand: the oil supplies fuel for the lamps. The answer to the question as to what the two streams or branches represent is given in 4:14. Both kings and priests were anointed; and Zerubbabel and Joshua were the current representatives of these two offices. Their power and effectiveness depended on the enabling power of the Holy Spirit. The ultimate responsibility of these two officials is to serve the God of all the earth. God’s lordship and sovereignty are thus affirmed, and the outworking of his program through his servants will demonstrate his absolute lordship.
Summary. Chapters 3 and 4 form a unit in their emphasis on the internal work of God in his people. They also form a unit in looking forward to the Messiah, through whom the nation will be cleansed and restored and through whom the kingdom and the temple of God will be rebuilt, thus reestablishing God’s people as an effective light to the nations and witness to the saving power and sovereignty of God.
F. Sixth vision (b1ʹ): Sinners in Jerusalem judged (5:1–4). The sixth and seventh visions have to do with God’s purging the land of sin. Here are internal obstacles to the building of the kingdom: unrepentant sinners within the land. Chapter 3 promised cleansing for a penitent and responsive people. This chapter promises judgment for impenitent lawbreakers.
In the sixth vision Zechariah sees a flying scroll (5:1). It is a curse going out over the whole land (5:3). This curse brings together all the curses of the law. It is a flying scroll because it travels through the land seeking out unrepentant lawbreakers, even in their own houses. Two sample transgressions are named in 5:3–4, thievery and swearing falsely. The first is a typical crime against one’s neighbor, the other a crime against the holiness of God. No transgressor will be able to evade the curse.
G. Seventh vision (b2ʹ): Sin moved from Jerusalem to Babylon (5:5–11). In the previous vision, unregenerate sinners are purged from the land. In this vision, wickedness as a pervasive principle is removed from the land and taken to Babylon, where it is enshrined.
The measuring basket of 5:6 is literally an ephah, a measure somewhat smaller than a bushel. The basket with the woman inside represents the iniquity of the people throughout the land (5:7). She is the personification of wickedness. The woman tries to escape but cannot (5:8). The two women of 5:9 are agents of God who whisk the basket away to the country of Babylonia (Shinar, 5:11). A house or temple is built for the basket and its contents, and it is placed there as an idol on a pedestal.
From the time of the building of its tower in defiance of God to its ultimate destruction, Babylon appears in Scripture as the center of opposition to God. This, then, is the appropriate home of wickedness. Note that in 2:6–7 God’s people are urged to flee from Babylon and to return to the “Holy Land,” where God will dwell in their midst. An appropriate exchange is taking place. All this is preliminary to the final events yet to transpire: Babylon with all its wickedness will be destroyed.
H. Eighth vision (aʹ): Resolution—Gentiles judged, God at rest (6:1–8). This vision concludes the series of night visions outlining God’s program of rebuilding Jerusalem and revitalizing his people. It is clearly eschatological, completing what was anticipated in the first vision. There are obvious similarities to the first vision in the presence of colored horses being throughout the earth. The most distinctive difference is that in the first vision the horses go out on reconnaissance, whereas in this vision the horses go out to execute judgment. In the first vision the nations live in undisturbed quietness, and God is disturbed and angry with them. In this vision the nations are judged, and the Spirit of God is satisfied and at rest because his purpose has been accomplished.
6:1–5. The vision opens with four chariots (6:1). From the contents of this vision it becomes apparent that these are war chariots. Horses and chariots are symbols for the carrying out of divine judgment in war (Jr 46:9–10; Jl 2:4–11; Nah 3:1–7). These chariots come out from between two mountains of bronze, commonly identified with Mount Zion and Mount Olivet, with the Kidron Valley in between. Bronze is often associated with divine judgment (Nm 21:9).
The fact that there are four chariots relates to the universality of the judgment. All four corners of the earth (cf. Is 11:12) will be affected. Horses of varying colors are harnessed to the four chariots (6:2–3). The colors are not identical with those of chapter 1, nor are they explained. Whatever the individual colors might signify, these horses mean terrible judgment on a rebellious and God-hating world. The horses with their chariots are the four spirits (or “winds”) of heaven (6:5). These are angelic beings carrying out God’s sovereign purposes. God’s title “Lord of the whole earth” will no longer be questioned. This title is assumed by God in the last days, when he sets out to enforce his lordship (Ps 97:5; Mc 4:13; Zch 4:14).
6:6–8. The chariot with the black horses goes toward the north country (6:6). The north country in 6:8 is particularly singled out as the focal point of judgment. The reference is almost certainly to Babylon. Though it lay to the east of Jerusalem, the invasion route of Babylon (and Assyria) was always from the north.
This passage makes it clear that the whole earth is under judgment. Nevertheless, it is Babylon that is at the center of the world’s opposition to God. Now, with the destruction of Babylon along with the establishment of God’s kingdom on earth and the enthronement of God’s Messiah, all is right with the world and God’s Spirit is once again at rest (6:8).
3. THE CROWNING OF JOSHUA (6:9–15)
The book of Haggai, after giving assurances of immediate blessing and of the future glory of the temple, closes with a prophecy of a victorious Messiah, who will reign over Jerusalem (Hg 2:20–23). In a similar way Zechariah caps off the eight visions with a remarkable symbolic action—the crowning of Joshua as a foretoken of the Messiah. The crowning is a reminder that when God has dealt with Babylon and the other nations, he will establish his own king on the throne. This king will flourish and be clothed with majesty.
The manner of the crowning is significant in two ways: (1) It clearly sets forth that in the Messiah the two offices of king and of priest will be united. (Note that Joshua the priest receives the crown of a king. See also Jr 30:21.) (2) It underscores the fact that the visions involving Joshua and Zerubbabel (chaps. 3 and 4) reach beyond these men to the Messiah himself.
In 6:10–11 Zechariah is instructed to take the silver and gold that have been brought as a gift from Babylon and to go to the house of Josiah. There he is to make a crown and set it on the head of Joshua. Zechariah 6:12–14 relates the significance of this crowning: “Here is a man whose name is Branch.” Note that Joshua is here the type of the Messiah, but the office of Zerubbabel is primarily in view. (In chapter 4 it is Zerubbabel who will build and complete the temple. Here it is Joshua who does the same thing. Together they are a type of the Messiah to come.) Zerubbabel finished the temple as promised in 4:9. But the completion of that project illustrated a far greater fulfillment yet to come.
Throughout the visions, the rebuilding of the temple is inseparably related to the spiritual and physical restoration of Israel. He who is both king and priest now reigns, and there will be no conflict of interest between the two offices. As king he is able to rule in righteousness without having to condemn a sinful populace, because as priest he has cleansed them of sin and brought them into fellowship with God.
Zechariah 6:15 adds that Gentiles who are far away will come and help build the temple. This comports with many OT passages that speak of the help and wealth that the nations will bring (Is 60:4–9; Hg 2:7; Zch 14:14).
4. THE OBSERVANCE OF FASTS (7:1–8:23)
The people of Bethel pose a question about whether they must continue to fast (7:1–3). God’s answer is in four parts, each introduced by a variation of the expression, “And the word of the LORD came to Zechariah” (7:4, 8; 8:1, 18). Their question is not answered directly, but the answer in its first two parts goes right to the heart of their spiritual condition. The second two parts point to God’s blessings in a renewed Jerusalem and to the festivals that will replace the fasts.
A. The question (7:1–3). About two years after the temple rebuilding has recommenced (7:1), the question arises regarding the necessity of continuing the annual fasts that commemorate the temple’s destruction (7:3). The word “plead” (7:2) indicates that this delegation from Bethel is not merely asking for a judicial decision from the priests and prophets. They are seeking a favor from God. The fasting has obviously become wearisome to them.
B. The rebuke (7:4–14). 7:4–7. The answer, with both rebuke and promise, is extended to all the people and the priests. “Did you really fast for me?” (7:5). This probing question goes right to the core of their problem: self-interest. Neither their fasting after the loss of the temple nor their former feasting while the temple stood were for God’s sake. Thus God dismisses their fasts as self-serving and meaningless rituals, as did the preexilic prophets (7:6–7). As the people ignored God’s wishes in prosperous times, so they ignore his wishes now.
7:8–14. The people are concerned about fasting; God’s concern is that they should truly listen to him for a change. What he says in 7:9–10 he has said many times in the past. His specific admonitions all relate to the essence of the commandment to “love your neighbor as yourself” (Lv 19:18). Israel’s persistent, stubborn refusal to listen to God has caused God to turn a deaf ear to them (7:13). The result is their scattering as “with a windstorm” (7:14). The desolation of the land is a direct result of their disobedience. Thus God redirects their question from a concern about the observance of a ritual to their true need: a heart that responds to God’s call.
C. The promise (8:1–23). Now God himself will bring about a change despite Israel’s failure. This is the outworking of God’s grace and his faithfulness to his promises.
8:1–8. The depth of God’s emotion is evident in 8:2 (cf. 1:14). The fact that God will dwell in Jerusalem is the supreme blessing (8:3), and if God is there, what purpose does fasting serve? The two names given to Jerusalem, “Faithful City” and “Holy Mountain,” are more than names. They represent the city’s new character and reflect the very presence of God (cf. Is 1:26). What a change from its former condition! Zechariah 8:4–5 describes the peaceful living conditions in this city where faithfulness and holiness reign. Fear and unrest are absent. To say such a thing to Zechariah’s contemporaries seemed incredible (8:6), but with God nothing is impossible.
Zechariah 8:7 describes a regathering of Israel from all countries of the world. The conditions described in these verses were not realized to any large degree in Zechariah’s time. He sees the return from Babylon and the limited peace of his own day as simply a foretaste of the glory to come. In view of this, Israel’s self-imposed fasts keep them looking back at past defeats instead of forward to what God will do for them. God has always been faithful and righteous (8:8), but these attributes are displayed in a new way, and he can justly receive a people whose sins have been forgiven.
8:9–17. Zechariah continues to encourage the people to keep building the temple (8:9). Zechariah 8:10–11 points to an upturn in economic prosperity and in the peace and safety of the people. Zechariah 8:12 promises a remarkable fertility for the land along with ideal weather conditions. All this God will provide as an inheritance to the remnant of his people. The word “remnant” refers not only to survivors of past judgments but to a people whose heart is right with God.
Israel is to receive God’s blessing and channel it to the world (8:13). Zechariah 8:14–15 assures that the blessings described here will come true. Just as God has been true to his threats, so will he also be true to his promises. The remnant can confidently rely on God to fulfill his purpose.
The message of 8:16–17 is similar to that of 7:9–10, but the setting is different. In chapter 7 the admonition went unheeded, and Jerusalem was destroyed. Here Jerusalem is destined to be restored; therefore, the people should now conduct their lives in anticipation of this.
8:18–23. In verses 18–23 the subject of fasting again comes to the foreground. Fasting will be replaced by joyous festivals (8:19) because of the rich outpouring of God’s blessing on Jerusalem. The admonition to love truth and peace again urges them to let their present conduct be molded by future realities.
Zechariah 8:20–23 builds on Is 2:1–5 and Mc 4:1–5, where Jerusalem is the focal point of the globe because the Lord is there to direct all peoples of the world. He will instruct multitudes of willing hearers who have come to learn his will and to do it. The present passage stresses Israel’s role. Contempt for Jerusalem has been replaced by the recognition that it is a place of honor, where God dwells. The formerly small and despised nation will now be joined in seeking God (8:22). The Jews will be acknowledged to have special status with God (8:23). Taking hold of the edge of a robe is an act of supplication to a superior (cf. 1 Sm 15:27). The testimony of God’s marvelous working on behalf of Israel will not fail to have its effect on a watching world.
Summary. Chapter 7 began with men entreating God from self-centered motives. Chapter 8 ends with multitudes of Gentiles joining Israel in entreating God with honest and responsive hearts. Not only is Israel blessed, but through Israel God reaches out to bless the Gentiles as well.
5. THE COMING OF THE MESSIAH (9:1–14:21)
For Zechariah, the coming of the Messiah is central. This is clear in two oracles (chaps. 9–11 and 12–14) celebrating God’s worldwide triumph through the king’s advent. There are three major differences between the two oracles: (1) In the first, the Messiah is rejected; in the second, he is received. (2) In the first, there is frequent alternation between near and far fulfillments. The second oracle describes eschatological events almost entirely (13:7 being the exception). (3) The first oracle is against the nations (9:1); the second concerns Israel (12:1). In the first, God judges the nations, but with an eye on Israel’s deliverance and blessing. In the second, God brings Israel to repentance and protects it, while the nations are destroyed.
A. The first coming and rejection (9:1–11:17). 9:1–8. In the first oracle, the cities named are all north of Israel. Beginning with Hadrach (9:1) and proceeding southward to Philistia (9:5–7), Zechariah portrays the defeat of these cities as a whirlwind military campaign (probably predicting Alexander’s march down the Palestinian coast). When God makes his power felt, people will see that God’s hand is at work, and many will turn to him.
God will cleanse and transform the Philistines, inveterate enemies of God’s people (9:7). Here is another of many Old Testament passages speaking of the conversion of Gentiles. Not only will they become part of God’s people; they will even become leaders in Judah, an indication of their complete acceptance by God and people alike. In this respect they will be like the Jebusites, the original inhabitants of Jerusalem, who were not destroyed when David captured their city. Rather, they were absorbed by Judah and became part of God’s people.
In contrast to the fate of the other Palestinian cities, Jerusalem was unexpectedly spared (9:8). It is clear that Jerusalem will later suffer defeat—Zechariah knows this (14:1–3). But when the final battle is over Jerusalem will remain and will never again be overrun by an oppressor. No longer can Jerusalem say that God has forsaken it. Rather, his eyes are on it, to protect and provide for it. The word “now” signals a change to come through the advent of the Messiah.
9:9–10. Zechariah now directs Zion’s attention to the long-awaited, righteous king (9:9). There will be absolute justice in his reign. He also comes with salvation, deliverance for his people. These ideal requirements for kingship are met in Christ in a unique way. Through his substitutionary death at his first advent he provided salvation from sin and imputed righteousness to all who will receive him. As reigning king at his second advent he will redeem his people from their enemies and reign with righteousness.
The Messiah’s humility stands in contrast to the pomp and arrogance usually associated with kings. He rides on a donkey instead of a horse (which is associated with warfare). He comes not as a human conqueror but as God’s servant. The removal of various instruments of war is made possible by the Messiah’s reign of righteousness and peace (9:10; cf. Is 2:4; 11:1–9). His presence guarantees the peace and security of all nations.
Zechariah 9:9–17 speaks of Israel’s king coming to his people “humble and riding on a donkey” (9:9). In the Gospels, Jesus enters Jerusalem on a donkey (Mt 21:4–5; Jn 12:14–15), fulfilling this prophecy. By entering in this manner, Jesus is, in effect, claiming to be Israel’s long-awaited Messiah.
9:11–17. Zechariah again turns to Israel. The deliverance and blessing described in these verses is on the basis of Israel’s covenant relationship with God, ratified by the blood of sacrifice (9:11). There is a place of refuge and security to which released prisoners may go, the fortress Zion, secured by God himself (9:12). The prisoners who have hope are those who hope in God and his promise. God promises to reward them abundantly. In 9:13 Judah and Ephraim are described as God’s weapons—means of defeating his enemies. The victory over Greece points to the Maccabean victories over the Greek Seleucids after Antiochus Epiphanes’s oppression and his desecration of the temple and is a foreshadowing of God’s deliverance of Israel in the end times.
Israel’s boundless joy, like a cup filled to overflowing, is compared to the bowl filled with the blood of sacrifice used in the sprinkling of the altar in worship (9:15). In their joy they recognize God as the author of their deliverance and the true object of praise. Zechariah 9:16–17 summarizes their newly attained state of bliss and prosperity. They will be well cared for as precious jewels in God’s crown, shining forth with the joy and glory of their newfound prosperity and standing with God. In place of poverty and humiliation there is prosperity and glory.
10:1–3. Zechariah 10:1 begins with an invitation and continues with a promise. There are two major aspects to the promise: God will shepherd his flock (10:2–3), and God will transform and deliver his people (10:4–7).
Following the picture of a vigorous people thriving on the produce of fertile soil (9:17), 10:1 gives an admonition to seek the Lord, who is the author of that fertility and prosperity. By failing to heed this admonition and by trusting in deceitful idols and lying diviners, Israel has fallen on hard times (10:2). Like sheep without a shepherd, they have been led astray, away from God and into suffering and exile; but in 10:3 God steps in. He deals with the false shepherds who abuse their authority at the expense of the weak. He will care for his flock, providing for their needs, delivering them from their enemies, providing them with the right leadership, and making them strong.
10:4–7. Zechariah describes the strength and the leadership God will provide for Judah (10:4–5). As promised repeatedly in the OT, beginning with Gn 49:10, from Judah will come the true king, God’s shepherd, the Messiah. The cornerstone metaphor is clearly messianic (Is 28:16; Ps 118:22). The cornerstone is the one on whom the whole structure of the kingdom of God is built. The tent-peg metaphor symbolizes one who both is prominent and carries on his shoulders the affairs of state. The battle-bow metaphor refers to military victory. Judah also will be transformed into a power to be reckoned with (10:6), as will Ephraim (10:7), but the Messiah himself is the true source of this new power.
Once again Judah and the house of Joseph (i.e., Ephraim) will be united (10:6–7). It will be as though God has never rejected them. They will live in close fellowship with a responsive God, and there will be great rejoicing.
10:8–12. God will signal for his people in the lands to which they have been exiled, will gather them in, and will multiply them in the land (10:8–10). Though Israel is widely scattered, their remembrance of God will not die out. The great powers of the past, Assyria and Egypt, will be subdued, but God will strengthen Israel (10:11–12). They will be strong politically, militarily, and numerically, but most important, spiritually.
11:1–3. Chapter 10 introduced the shepherd that God will raise up to care for his people. He will destroy the power of the enemy and deliver and restore Israel. This anticipates a time when Israel will have accepted the shepherd's leadership. In chapter 11 an earlier time is in view, in which the shepherd’s own people tragically reject him.
The opening three verses are in the form of a lament for the devastation of the land from Lebanon through the Jordan Valley. The devouring fire is a symbol for judgment and portrays a devastating military defeat (11:1). The cedars of Lebanon, stately trees, and oaks of Bashan are the nobles of the land (11:2), the shepherds are the leaders, and the lions are the military leaders (11:3).
11:4–9. In the body of the chapter, verses 4–14, Zechariah receives a commission to be a shepherd to God’s flock. He represents the good shepherd appointed by God to care for his people (11:4). “Intended for slaughter” indicates the sorry status of this flock. Their shepherds have no care or concern for them; rather, they deal ruthlessly with them, using them as objects for personal profit (11:5).
It becomes clear as the passage unfolds that the abused flock has the option of receiving or rejecting God’s shepherd. They decide to reject him (11:8). In rejecting God’s shepherd, they reject God’s help and salvation. They are left to suffer helplessly at the hands of their own countrymen and an oppressing king (11:6). This came true quite literally in the factionalism and civil strife of AD 70, when Rome oppressed the land and destroyed Jerusalem. God did not intervene, for they had rejected his salvation.
As Zechariah symbolically tends the flock, his care is particularly for the oppressed (11:7a)—those who recognize the word of the Lord being fulfilled in the coming of the shepherd (11:11). They are a small, despised minority.
In caring for the sheep, Zechariah takes up two staffs, one called Favor, the other called Union (11:7b). The first signifies God’s special favor exercised on behalf of his people; the second signifies internal unity and cohesiveness within the nation, especially the two major factions, Judah and Israel. God’s shepherd replaces the leadership of Israel (the three shepherds, symbolic of the three offices of prophet, priest, and king; 11:8). He is the perfect leader, ideal in every way. Yet the flock detests him and rejects him. Therefore he leaves them to their fate, to die and consume one another (11:9).
11:10–14. The breaking of the staff called Favor (11:10) symbolizes the revoking of the protective covenant keeping the nations from harming Israel. Only the faithful remnant recognizes the Messiah at his coming and sees in the judgment that results from his rejection the fulfillment of God’s word (11:11).
The shepherd’s pay—thirty pieces of silver (11:12)—was the price to be paid for a gored slave (Ex 21:32). For God’s shepherd to be evaluated this way is a deliberate insult. God’s response is, “Throw it to the potter” (11:13), evidently an act symbolizing rejection and contempt (cf. Mt 27:3–10). The breaking of the second staff, Union, symbolizes the lack of internal cohesion within the nation (11:14).
11:15–17. Israel has rejected the Good Shepherd. The consequences are immediate, but much worse will be when they become subject to one whose qualities are opposite to those of the Good Shepherd. He is a (spiritually) foolish (11:15) and worthless (11:17) shepherd. It will be a time of incredible hardship and suffering for Israel until God judges the false shepherd.
B. The second coming and reception (12:1–14:21). The expression “on [or “in”] that day” occurs sixteen times in the last three chapters of Zechariah. The setting is in the last days, when God judges the nations, restores Israel, and establishes his kingdom on earth.
12:1–3. As God sets out to unfold his great eschatological working in and on behalf of Israel (12:1–9), he reminds us that he is the Creator of heaven and earth and that he formed the human spirit (12:1). Thus he has the absolute right and sovereignty to do as he wishes. There is no power in heaven or earth that can deter him from accomplishing his purpose. Israel as a nation (not just the northern kingdom) will be restored, the nations will be judged, and God’s kingdom will be established.
The symbolic act of throwing the thirty pieces of silver to the potter is fulfilled by Judas in the NT when he throws thirty pieces of silver into the temple and when the priests use it to buy a potter’s field for the burial of the poor (Mt 27:3–10).
The setting of this paragraph is the last and climactic siege of Jerusalem by the forces of the enemies of God (12:2). The cup that causes staggering is a frequent prophetic metaphor describing the effect God’s judgment will have on the nations (cf. Jr 25:15–28). Instead of being drunk with the wine of revelry or victory, they will drink the cup of God’s wrath and go away staggering in utter defeat at God’s hands. Jerusalem will be a stone, apparently easy to deal with, but by God’s intervention a stone so heavy that the nations will injure themselves (12:3). Both the cup of staggering and the immovable stone metaphors graphically illustrate the sudden and unexpected disaster that befalls the attackers.
12:4–9. It is clearly God’s doing that saves Jerusalem (12:4). The elements of panic, madness, and blindness are also present in the curse pronounced on a rebellious Israel (Dt 28:28), but here the enemy is afflicted. At the same time, God will guard and protect Judah. The people of Jerusalem are strong because of their God (12:5). There seems to be an acknowledgment here not only of the power and reality of God but also of the fact that the people of Jerusalem have trusted God. At the very least their hearts are prepared for the appearance of the Messiah, their king. The leaders of Judah, encouraged and empowered by God, will overcome their enemies (12:6). Judah and Jerusalem are separated in these verses. There is apparently some rift, or at least friction, between them. Zechariah 12:7 seems to point to a spirit of elitism on the part of those in Jerusalem.
God’s deliverance is twofold: he provides a shield for the people, and he gives them supernatural strength so that the feeblest will be as heroic as David, and the leaders will be like God, like the angel of the Lord (12:8). No more are God’s people ready prey for their voracious enemies. This eschatological attack against Jerusalem is God’s means of bringing the nations to judgment (12:9). To the attackers victory seems assured, but the victory is the Lord’s.
12:10–14. Zechariah has described a great victory won on Israel’s behalf by God’s intervention. Now an even greater victory is won, this time an internal victory over sinful and rebellious hearts (12:10–13:1).
The outpouring of God’s Spirit will bring about a miraculous transformation in human hearts (12:10; cf. Is 32:15; 44:3; Ezk 36:25–27; Jl 2:28–29). God’s spirit of grace will convict their hearts, and his spirit of supplication will move them to cry out to God. Not until God does this will Israel’s blindness and hardness of heart be removed and will the people acknowledge and receive their Messiah. Since God is speaking, the “me” to whom they look, and the one they have pierced (cf. Is 53:5; Jn 19:34–37), is clearly God. This passage clearly anticipates a twofold advent of the Messiah: the first when he is pierced; the second when they recognize him and trust in him. The depth of their emotion and sense of loss is also vividly expressed.
The language of Zch 12:10 links the one “whom they pierced” with the Suffering Servant of Is 53:5, who “was pierced because of our rebellion.” John 19:34–37 sees the piercing of Jesus’s side by the spear as a fulfillment of this verse from Zechariah.
The mourning of that day is compared to the weeping of Hadad-rimmon in the plain of Megiddo (12:11). This likely refers to the tradition of mourning for the death of Josiah in battle with Pharaoh Neco in the plains of Megiddo (2 Ch 35:22–25). The loss of Josiah was keenly felt, particularly by the godly, his death being a catastrophe. The mourning is individualized to stress the fact that this is not a case of ritual mourning. Each family and each individual, from the house of David on down, will grieve deeply (12:12–14).
13:1. God will respond to Israel’s repentance with an abundance of forgiveness, an open fountain, to cleanse every sin and every impurity. The Hebrew word for “sin” describes missing the mark, falling short of God’s requirements. Impurity has to do with ceremonial matters, those things that disqualify a person from coming into God’s presence. After years of rejection, dispersion, and suffering, Israel now comes home and finds forgiveness and peace.
13:2–6. Verses 2–6 describe the love and loyalty of Israel for God in the kingdom age. Now that Israel is in right relationship to God, there is no room in the land for false prophets or idolatry (13:2). In the messianic kingdom, the land will be purged of any form of idolatry.
The convictions of redeemed Israel will be so firm that parents will even put their own children to death for the sin of telling lies in the Lord’s name (13:3). False prophets will attempt to conceal their true identity by claiming to be farmers (13:4–5). Accused prophets will claim innocence, attributing probably self-inflicted wounds (see 1 Kg 18:28) to mistreatment at the hands of so-called friends (13:6). Zechariah leaves the impression that these prophets have been involved in idolatrous activity.
13:7–9. Zechariah returns to the theme of the rejected shepherd from a different perspective. In chapter 11 the flock rejected its shepherd. Here the shepherd is slain by God’s decree, making the flock prey to the nations (13:7). Though the redemptive reasons are not given, it is clear that the slaying of the shepherd is no accident of history. He is the one whom God has appointed for his people. The shepherd is both human and an “associate” of God. When the shepherd is struck, the sheep will be scattered. The term “little ones” emphasizes their helpless condition.
The flock is dispersed: two-thirds perish while the rest are refined and restored to fellowship with God (13:8–9). God will purify as silver and gold the third of the flock that remains. As terrible as the coming tribulation will be, its purpose is to cleanse and prepare Israel to receive the Messiah. As a result they will call on God’s name in repentance and in trust. God will forgive them and receive them so that he can say, “They are my people,” and they will be able to say, “The LORD is our God.”
14:1–3. Chapter 14 returns to the final siege of Jerusalem. In chapter 12 the impact of the Messiah’s coming brings God’s people to repentance and faith. In chapter 14 the impact is on the world at large, in the establishment of a worldwide kingdom where the Messiah alone is king.
The king’s coming will be victorious (14:1–7). “A day belonging to the LORD” begins as a day of great darkness for Jerusalem (14:1; cf. Am 5:18–20). The attacking nations initially will have great success, capturing the city, ransacking the houses, raping the women (14:2). The attackers, however, will be suddenly and unexpectedly interrupted. Just as they seem to have achieved final victory, the Lord himself will fight against them (14:3).
14:4–7. The Lord’s feet will stand on the Mount of Olives (14:4), the place from which the glory of God left Jerusalem before the destruction of the temple in 586 BC (Ezk 11:23) and to which the glory of God will return (Ezk 43:1–4). When the Lord touches the mountain, it will be split in two, forming a great valley running east to west. This is only one of a number of great, supernaturally caused changes that will take place (14:6–10). The people of Jerusalem will flee through this valley to Azal (a place east of the Mount of Olives but not identified to date; 14:5). Then “the LORD my God” will come. There is here a brief personal testimony of Zechariah’s identification with, and loyalty to, God in this conflict.
At first there will be no light, no daytime or nighttime (14:6). Then, when evening comes, there will be light again (14:7). Evidently this describes a unique state of darkness (semidarkness?), which is neither day nor night, while God’s judging activity is going on. When evening comes the heavenly sources of light will resume their normal functioning. The whole universe is involved in the display of God’s power.
14:8–11. The physical rejuvenation of the land corresponds to the spiritual blessing and revitalization that the Lord effects in the lives of his people. No more will Israel rely on the leaky cistern of trust in false gods (Jr 2:13). This abundant supply of water is as regular and plentiful in the dry summer season as in the wet winter (14:8). This is no wadi (intermittent stream) but a dependable, never-failing supply of water.
God will be king over the whole earth (14:9). His kingship will be universally acknowledged. Furthermore, there will be one Lord, and his name will be the only name. This both recalls and expounds the great Jewish Shema (Dt 6:4). Probably as a part of the same upheavals in verse 4, the land around Jerusalem will become like the Arabah, the broad depression of the Jordan Valley, while Jerusalem will be raised up as a large mesa dominating the whole area (14:10). It will be inhabited, never to be destroyed again. It will be secure and remain so (14:11). [The Kingdom of God in the Old Testament]
14:12–15. How the Lord deals with the attackers is briefly described. The Hebrew word for “plague” (14:12) is used in Ex 9:14 to describe the way God “strikes” Egypt. The method God will employ is not stated. What is clear is that he makes a distinction between his own people and his enemies. After the nations attack each other, Judah will participate in the mop-up phase of the battle (14:13–14). They, along with the people of Jerusalem, will share in the wealth of all the surrounding nations as it is collected at Jerusalem. Now Jerusalem is not being plundered but is being enriched.
14:16–19. The attacking armies are completely destroyed. But there will be those among the nations of the world who will repent and turn to the Lord (14:16). These will enter the millennial kingdom and will join Israel in worshiping and obeying the Lord (cf. Is 2:1–4; Zch 8:20–23). They will go up yearly to worship and to celebrate the Festival of Shelters. The celebration of this festival during the millennium will be appropriate in that (1) it follows shortly after the great Day of Atonement, a day of national repentance and forgiveness for sins; (2) it is a thanksgiving festival commemorating the end of centuries of homeless exile; and (3) as a harvest festival it acknowledges the gracious providence of God. The keeping of this festival and the worship of the Lord are equated in 14:17–19. Since this festival is in part an acknowledgment of God as king and provider, to refuse to participate is to refuse to acknowledge God. The punishment fits the crime, since withholding rain results in crop failure.
There are several possible reasons why Egypt is singled out here (14:18–19): (1) It is a link to Israel’s background. (2) Egypt was dependent on the Nile for the fertility of its land, but God can diminish and even dry up the Nile. (3) God had once before established the fact of his lordship by bringing Egypt to her knees. He can do it again (see Is 19:18–23).
14:20–21. Jerusalem will for the first time truly be a holy city. The turban of the high priest was inscribed with the words “Holy to the LORD” (Ex 28:36). Now even the bells of the horses are so engraved (14:20). Ordinary cooking pots will be like the sacred bowls used for sprinkling blood on the altar. The distinction between sacred and profane is now eliminated, because all of Jerusalem is truly dedicated to the Lord. The priestly calling of Israel will become actuality.
The term “Canaanite” (14:21) sometimes refers to traders or merchants (see the CSB footnote; cf. Jb 41:6; Pr 31:24) and may refer to the fact that the need for traders (who sold holy utensils to pilgrim worshipers in the temple precincts) will no longer exist. But more likely “Canaanites” are persons who are spiritually unclean and unfit to come into God’s presence. No longer will anyone come unworthily before the Lord, because God will have sanctified his people, making them fit to worship him.
Summary. Thus this great prophecy concludes with God’s having accomplished his intended program. Israel has been transformed into a people worthy of its calling, the hostile world powers have been judged, and the once-rejected Messiah now reigns supreme in a world of redeemed Jews and Gentiles that is blessed by his presence.