INTRODUCTION
1. Historical Background
Zechariah’s prophetic ministry took place in the time of Israel’s restoration from the Babylonian captivity, i.e., in the postexilic period. Approximately seventy-five years had elapsed since Habakkuk and Jeremiah had predicted the invasion of Judah by the Neo-Babylonian army of King Nebuchadnezzar. When their “hard service” (Isa 40:2) in Babylonia was completed, God influenced Cyrus, the Persian king, to allow the Hebrews to return to their homeland and rebuild their temple (Isa 44:28).
The historical circumstances and conditions Zechariah ministered under were, in general, those of Haggai’s time, since their labors were contemporary (cf. 1:1 with Hag 1:1). In 520 B.C. Haggai preached four sermons in four months. Zechariah began his ministry two months after Haggai had begun his. Thus the immediate historical background for Zechariah’s ministry began with Cyrus’s capture of Babylon and included the completion of the restoration, or second, temple.
Babylon fell to Cyrus in 539 B.C. Cyrus then signed the edict that permitted Israel to return and rebuild her temple (2Ch 36:21–23; Ezr 1:1–4; 6:3–5). According to Ezr 2, a large group (about fifty thousand) did return in 538–537 B.C. under the civil leadership of Zerubbabel (the governor) and the religious leadership of Joshua (the high priest). This group completed the foundation of the temple early in 536 B.C. (Ezr 3:8–13). But several obstacles arose that slowed and finally halted the construction (Ezr 4:1–5, 24). During the years of inactivity, Cyrus died in battle (529 B.C.); and his son Cambyses II, who was coregent with Cyrus for one year, reigned in his place (530–522 B.C.).
Political rebellion ultimately brought Darius Hystaspes to the throne in 522 B.C. His wise administration and religious toleration created a favorable climate for the Israelites to complete the rebuilding of their temple. He confirmed the decree of Cyrus and authorized resumption of the work (Ezr 6:6–12; Hag 1:1–2). The construction was resumed in 520 B.C., and the temple was finished in 516 B.C. For additional events in the history of the period, see the historical background of Ezra, Daniel, and Haggai.
2. Author, Date, and Unity
Like Jeremiah and Ezekiel, Zechariah was not only a prophet but also a priest. He was born in Babylonia and was among those who returned to Palestine in 538–537 B.C. under the leadership of Zerubbabel and Joshua (cf. Iddo, grandfather of Zechariah, listed in Ne 12:4).
At a later time, when Joiakim was high priest, Zechariah apparently succeeded Iddo (Zec 1:1, 7) as head of that priestly family (Ne 12:10–16). Since it was the grandson (Zechariah) who in this instance succeeded the grandfather (Iddo), it has been conjectured that the father (Berekiah, Zec 1:1, 7) died at an early age, before he could succeed to family headship.
Though a contemporary of Haggai, Zechariah continued his ministry long after him (cf. Zec 1:1 and 7:1 with Hag 1:1; see also Ne 12:10–16). Considering his young age in the early period of his ministry (Zec 2:4, “young man”), it is possible that Zechariah continued into the reign of Artaxerxes I (465–424 B.C.).
Some scholars have challenged Zechariah’s authorship of chs. 9–14. All their arguments, however, have satisfactory alternative explanations, and other scholars have argued persuasively for the structural unity of the entire book. So there is no convincing reason to question its unity and authenticity.
3. Occasion and Purpose
At the time of his prophesying and writing, Zechariah was clearly back in Palestine; and his ministry was to the returned exiles (Zec 4:8–10; 6:10, 14; 7:2–3, 9; cf. Ne 12:1, 12, 16). The occasion is the same as that of the book of Haggai. Approximately fifty thousand former exiles had arrived in Jerusalem and the nearby towns in 538–537 B.C., with high hopes of resettling the land and rebuilding the temple (Ezr 2). Their original zeal was evident; immediately they set up the altar of burnt offering (Ezr 3:1–6). They resumed worship and restored the sacrificial ritual that had been suspended during the seventy years in Babylonia. The people then laid the foundation of the temple in the second month of the second year (536 B.C.) of their return (Ezr 3:8–13). But their fervor and activity soon met with opposition in various forms (Ezr 4:1–5; Hag 1:6–11). So the reconstruction of the temple ground to a halt and did not begin again till 520 B.C. (Ezr 4:24).
The chief purpose of Zechariah (along with Haggai) was to rebuke the people and motivate and encourage them to complete the rebuilding of the temple (Zec 4:8–10; cf. Hag 1–2), though Zechariah was clearly interested in spiritual renewal as well. Also, the purpose of the eight night visions is explained in Zec 1:3, 5–6: The Lord asked Israel to return to him; then he would return to them, and his word would continue to be fulfilled.
4. Theological Values
Zechariah is probably the most Messianic, apocalyptic, and eschatological of all the OT books. The prophet predicted Christ’s first coming in lowliness (6:12), his humanity (6:12), his rejection and betrayal for thirty pieces of silver (11:12–13), his being struck by the sword of the Lord (13:7), his deity (3:4; 13:7), his priesthood (6:13), his kingship (6:13; 9:9; 14:9, 16), his second coming in glory (14:4), his building of the Lord’s temple (6:12–13), his reign (9:10; 14), and his establishment of enduring peace and prosperity (3:10; 9:9–10). These messianic passages give added significance to Jesus’ words in Lk 24:25–27, 44.
As for the apocalyptic (“revelatory”) and eschatological aspect, Zechariah predicted the final siege of Jerusalem (12:1–3; 14:1–2), the initial victory of Israel’s enemies (14:2), the Lord’s defense of Jerusalem (14:3–4), the judgment on the nations (12:9; 14:3), the topographical changes in Israel (14:4–5), the celebration of the Feast of Tabernacles in the messianic kingdom age (14:16–19), and the ultimate holiness of Jerusalem and her people (14:20–21). God (through Zechariah) intended that the apocalyptic material (primarily l:7–6:8), combined with the judgment and salvation (or deliverance) oracles (primarily chs. 9–14), should function as an encouragement to his people to complete the rebuilding of the temple. Yet the then-current local scene becomes the basis for contemplating the universal, eschatological picture.
The prophet’s name itself has theological significance. It means “the LORD [Yahweh] remembers.” “The LORD,” the personal, covenant name of God, is a perpetual testimony to his faithfulness to his promises (see comment on Ex 3:14–15). He “remembers” his covenant promises and acts to fulfill them. In Zechariah, God’s promised deliverance from Babylonian captivity, including a restored theocratic community and a functioning temple—the earthly seat of the divine Sovereign—leads into even grander pictures of the salvation and restoration to come through the Messiah.
Finally, the book as a whole teaches the sovereignty of God in history, over people and nations—past, present, and future.
EXPOSITION
Part I (chs. 1–8)
I. The Introduction to the Entire Book (1:1–6)
A. The Date and the Author’s Name (1:1)
1 The eighth month of Darius’s second year was October-November 520 B.C. (cf. Hag 1:1). While it is clear that one of Zechariah’s (and Haggai’s) purposes was to encourage the Israelites to rebuild the temple, it is equally clear that Zechariah was also vitally interested in spiritual renewal.
At the time of Israel’s return from the Babylonian exile, she had no king of her own to date events by. So Zechariah’s prophecy—as well as Haggai’s—had to be dated by the reign of Darius, king of Persia and suzerain of Judah. Thus the dating by a pagan king expresses that this is part of “the times of the Gentiles” (Lk 21:24).
That the word of the Lord “came” to Zechariah is indicative of the vitality of the divine word in the OT. God’s word not only “comes,” it also “comes true,” or is fulfilled. The recipient of the divine revelation is identified as “the prophet” Zechariah. A “prophet” (GK 5566) is one called by God to be his spokesman. This is one reason the prophets spoke with such authority. The three names in the complete patronymic formula (Zechariah, Berekiah, Iddo) mean “the Lord remembers,” “the Lord blesses,” and “timely (?).” The latter indicates perhaps “the set time” when the Lord remembers and blesses.
The dates of Zechariah’s recorded messages are best correlated with those of Haggai and with other historical events. All dates are B.C.
| 1. | Haggai’s first message (Ezr 5:1; Hag 1:1–11) | Aug. 29, 520 |
| 2. | Resumption of the building of the temple (Ezr 5:2; Hag 1:12–15). The rebuilding seems to have been hindered from 536 to c. 530 (Ezr 4:1–5), and the work ceased altogether from c. 530 to 520 (Ezr 4:24). | Sept. 21, 520 |
| 3. | Haggai’s second message (Hag 2:1–9) | Oct. 17, 520 |
| 4. | Beginning of Zechariah’s preaching (1:1–6) | Oct./Nov., 520 |
| 5. | Haggai’s third message (Hag 2:10–19) | Dec. 18, 520 |
| 6. | Haggai’s fourth message (Hag 2:20–23) | Dec 18, 520 |
| 7. | Tattenai’s letter to Darius concerning the rebuilding of the temple (Ezr 5:3–6:14). There must have been a lapse of time between the resumption of the building and Tattenai’s appearance. | 519–518 |
| 8. | Zechariah’s eight night visions (Zec l:7–6:8) | Feb. 15, 519 |
| 9. | Joshua crowned (Zec 6:9–15) | Feb. 16(?), 519 |
| 10. | Repentance urged, blessings promised (Zec 7–8) | Dec. 7,518 |
| 11. | Dedication of the temple (Ezr 6:15–18) | Mar. 12, 516 |
| 12. | Zechariah’s final prophecies (Zec 9–14) | After 480 (?) |
Iddo was among the priests who returned to Jerusalem with Zerubbabel and Joshua (Ne 12:4, 16). Zechariah, who was born in exile, would have been quite young at the time of the return. Since Berekiah was his father, Zechariah was a “descendant” (i.e., “grandson,” not “son” [GK 1201]) of Iddo (cf. Ezr 5:1 and 6:14). Like Jeremiah and Ezekiel, then, Zechariah was a priest before God called him to the prophetic office and ministry.
B. A Call to Repentance (1:2–6)
2–3 Because a holy and just God must deal with sin, Zechariah began his message by reminding his people of how angry their faithful, covenant God had been with the covenant-breaking sins of their unfaithful preexilic ancestors. Zechariah’s hearers well knew that the Exile they had recently returned from was the direct result of God’s wrath against their ancestors, and that the temple they were now rebuilding had been destroyed because of their sins. “Forefathers” is more literally “fathers”; but Semitic words for “father” (GK 3) can mean “grandfather,” “forefather,” or “ancestor.”
The divine wrath is followed by the availability of divine grace. Repentance is one of the conditions for the personal experience of God’s full blessing. Three times the call to repentance is said to be the authoritative declaration of “the LORD Almighty.” Zechariah, then, came with the message and authority of Israel’s divine King. As “the LORD Almighty,” Israel’s Lord is the controller of history who musters all the powers of heaven and earth to accomplish his will. The messianic King will also be a divine warrior or strong ruler (cf. “Mighty God” in Isa 9:6). If the people of Zechariah’s day would only “return” (GK 8740) to the Lord or repent (i.e., change their course and go in the opposite direction from that of their forefathers), the Lord would return to them with a blessing instead of a curse. The emphasis is on personal relationship and allegiance.
4–6 “Forefathers” refers to the preexilic forefathers; and “earlier prophets” refers to the preexilic prophets who had warned of the approaching Babylonian exile—e.g., Isaiah, Habakkuk, Jeremiah, and Ezekiel.
“Evil ways” and “evil practices” stress the forefathers’ wicked behavior in God’s sight. In their failure to respond to the prophets, the people had not responded to God; for he is the one who had sent the prophets. The people had “mocked God’s messengers, despised his words and scoffed at his prophets until the wrath of the LORD was aroused against his people and there was no remedy” (2Ch 36:16). Such brazen refusal to respond properly was the principal reason for the Fall of Jerusalem and the Babylonian exile.
Though the messengers may be gone, God’s words live on to be fulfilled. These words are further defined as “decrees” (GK 2976)—the specific requirements of the law, including the threats and curses for breaking those laws. Although God’s words were uttered by his servants the prophets, they were still his words. The designation “my servants” (GK 6269) is not demeaning, for it is a great privilege to serve the Lord, who is both Israel’s King and the Sovereign of the universe.
In a bold personification God’s words and decrees are pictured as “overtaking” (GK 5952) the disobedient forefathers. The question asked in v.6, of course, anticipates an affirmative reply. God’s curse did, in fact, pursue and catch up with the wrongdoers, in direct fulfillment of Dt 28:15, 45. According to Dt 28:2, blessings too can “overtake.” The choice is up to the subjects of the kingdom.
“Then they repented” (or “came to themselves,” “changed their minds”; GK 8740) apparently refers to what happened to the preexilic forefathers and/or to their offspring during the Exile and immediately afterward (cf. Ezr 9–10; Da 9:1–19). They had to acknowledge that they had brought the divine discipline of the Exile on themselves because they had refused to “listen,” or “pay attention,” to the Lord. They also had to acknowledge that the Lord was just and righteous in his judgment, for he had done to them what their ways and practices deserved, all in accord with what he had “determined to do” (cf. La 2:17). The result was forgiveness and restoration, likewise in accord with his promise (cf. Dt 30:1–3; Isa 55:6–7; Jer 3:12; Joel 2:12–13).
II. A Series of Eight Night Visions (1:7–6:8)
A. The First Vision: The Horseman Among the Myrtle Trees (1:7–17)
7 In a series of eight apocalyptic visions on a single night, God revealed his purpose for the future of Israel—Judah and Jerusalem in particular, since Jerusalem was the seat of the Davidic dynasty and the place of the Lord’s throne, i.e., the temple. As an encouragement to the people to persevere in the work of rebuilding the temple, God disclosed to them through his prophet his gracious purposes.
The setting is the time of Darius, and the date is February 15, 519 B.C., about three months after the call to repentance (cf. 1:1). On this same day five months earlier, the rebuilding of the temple had been resumed (cf. Hag 1:14–15). “The twenty-fourth day” was evidently a day in which God had special delight because of the obedience of his people.
8 The basic teaching of the first vision is that although God’s covenant people are troubled while the oppressing nations are at ease, God is “jealous” (v.14) for his people and will restore them, their towns, and the temple. The Hebrew for “I had a vision” (GK 8011) is simply “I saw.” From this comes the word “seer,” another name for a prophet.
The vision portrayed a man on a red horse, standing among myrtle trees in a ravine. The “man” is identified as “the angel of the LORD” (v.11). In Rev 6:4 the red horse (cf. Zec 6:2) is associated with a sword, the instrument of war and death, which may also be the significance of the color here.
In Ne 8:15 myrtle trees, which are evergreen, are associated with the Feast of Tabernacles for making booths; and in Isa 41:19 and 55:13 they are included in a description of messianic kingdom blessing. Perhaps they speak of the hope and promise of the future, the restoration from Babylonian exile being but the initial stage in the progressive fulfillment of that promise. The trees are situated in a ravine. At the foot of the Mount of Olives are myrtle groves in the lowest part of the Kidron Valley. The ravine may picture Judah’s lowly condition at the time; but there is a ray of light or hope for the future. Behind the horseman were red, brown, and white horses—presumably with riders on them, since they report to the angel of the Lord in v.11. These other riders or horses apparently represent angelic messengers (cf. v.10). White horses are associated with vengeance and triumph (cf. Rev 19:11, 14).
9–11 After Zechariah respectfully (“my lord”) inquired about the meaning of the vision, the interpreting angel indicated that he would explain the meaning. It was, however, the horseman among the myrtle trees who did the explaining. The explanation is that the other horsemen are angelic messengers sent by the Lord on missions throughout the earth. Such angels are part of the Lord’s “hosts.”
The horseman among the myrtle trees, now specifically identified as “the angel of the LORD,” served mainly as the captain of the Lord’s host (the other horsemen). Elsewhere he is identified often with the Lord himself (cf. Ge 16:11, 13; 18:1–2, 13, 17, 22; et al.). The other horsemen report to him that the whole world is at rest and in peace.
Such a description of the Persian Empire is confirmed by the inscription and bas-relief that Darius had incised on a rock at Behistun, above the highway connecting Ecbatana and Babylon. The bas-relief portrays the surrender of those who had rebelled against the king, while the inscription tells in Persian, Elamite, and Babylonian the story of the political unrest in Persia during the first two years of Darius’s reign, praising his feats of valor. Darius boasted that in nineteen battles he had defeated nine rebel leaders and had subdued all his enemies. So the empire was again virtually quiet by 520 B.C. While the Persian Empire as a whole was secure and at ease by this time, the Israelites in Judah were oppressed and, of course, still under foreign domination.
12 The angel of the Lord was moved to intercede for the people of Judah. He desired the completion of the process of restoration, which required the reconstruction of the temple, Jerusalem, and the other towns of Judah. The report of the horsemen must have disappointed God’s chosen people because it told of rest and peace among the nations, when, instead, they were expecting the “shaking of all nations” (Hag 2:6–9, 20–23) as the sign of returning favor and full blessing to Zion. Through intercession the angel of the Lord prayed that in the “mercy” of God this situation would be rectified. The experience of God’s disciplining anger for seventy years had been first predicted by Jeremiah (25:11–12; 29:10). This period may be calculated from 605 B.C. (the time of the first deportation from the land) to about 536 or 535 (the time when the first returnees were settled back in the land), or from 586 (when the temple was destroyed) to 516 (when the temple was rebuilt). Either way, the point is that the people wondered why God was still angry with them when the appointed time of their punishment had expired (or was almost over).
13–15 Although it was the angel of the Lord who had interceded, the Lord’s answer came directly to the interpreting angel and through him to Zechariah. The answer contained words that promised kindness (or “good things”) and comfort.
Zechariah was told to proclaim to the people that the Lord was “very jealous” (GK 7861 & 7863) for Jerusalem. In OT usage jealousy is but the intolerance of rivalry or unfaithfulness. When applied to the Lord, it usually concerns Israel and carries with it the notions of the marriage or covenant relationship and the Lord’s right to exclusive possession of Israel. In this context the key idea is that of God’s vindicating Israel for the violations against her. Actually, jealousy is part of the vocabulary of love; through such language the Lord showed his love for Israel.
In contrast to the Lord’s jealous love for his people, he was “very angry” (GK 7911 & 7912) with the nations that treated them so harshly. The nations that God used to discipline his people included Assyria and Babylonia. They are characterized as feeling “secure”—i.e., they were arrogantly (or carelessly) at ease. The full charge against the nations is that “they added to the calamity” of the divine discipline, not only by going too far and trying to annihilate the Jews, but also by prolonging the calamity.
16–17 Because God had a jealous love for Israel and a jealous anger against her enemies, the promises in these verses would be fulfilled. The Lord promised to return to Jerusalem with “mercy” (GK 8171). The assurance that the temple (“my house”) would be rebuilt expresses the divine mercy. The “measuring line” is that of those who were to reconstruct Jerusalem in a program of expansion (cf. 2:1–5).
Verse 17 anticipates a time when the towns of Judah (also “my towns,” says the Lord) will “overflow” (or “spread out”; GK 7046) with prosperity. Thus the Lord would again “comfort Zion and choose Jerusalem.” The temple, as the Lord’s house, and Jerusalem, as the Lord’s elect city in which his house and earthly throne were located, are inseparably linked in these verses.
B. The Second Vision: The Four Horns and the Four Craftsmen (1:18–21)
18–19 The second and third visions build on the concept of the comfort promised by presenting the manner in which God will execute his great anger against the nations that afflicted Israel (second vision) and by guaranteeing the prosperity and expansion promised Israel (third vision). The four “horns” are identified as the nations (or their rulers) that attacked Judah, Israel, and Jerusalem to scatter their people. When used figuratively, “horn” (GK 7967) usually symbolizes strength—either strength in general or the strength of a country or its king.
The Targum translates “four horns” as “four kingdoms.” The kingdoms are claimed by some to be the four world empires of Da 2 and 7 (see the introduction to Daniel). Others suggest Assyria, Egypt, Babylonia, and Medo-Persia. Since the reference is to nations that have already “scattered” God’s people, the latter view seems preferable. God’s people are referred to under the all-inclusive designation “Judah, Israel and Jerusalem,” i.e., the whole nation. Jerusalem is mentioned because it was the capital of the united nation of Israel.
20 The four “craftsmen” have been interpreted in at least two ways: (1) those who hold that the four horns symbolize the world empires of Da 2 and 7 (see vv.18–19) maintain that the craftsmen represent Medo-Persia, Greece, Rome, and the Messiah, since they are the destroyers of the preceding world empires (see Da 2:34–35, 44–45); (2) others believe that the craftsmen denote the nations God used to overthrow Israel’s past enemies—nations such as Egypt, Babylonia, Persia, and Greece, or perhaps Persia alone. In any event, it is clear in Scripture that all Israel’s enemies—past, present, and potential—will ultimately be defeated.
21 The prophet’s inquiry this time concerns the function of the horns and craftsmen. The answer given (apparently by the interpreting angel) is that the horns came to scatter the people of Judah and render them helpless and powerless. The horns that did this to Israel, Judah, and Jerusalem have, by the time of Zechariah’s prophecy, already been conquered and absorbed into the Persian Empire. The craftsmen are to be identified, then, at the very least with the world empire of Persia—and possibly with a few other nations as well. Their function was to terrify and throw down the powers that, in arrogant defiance of God, went beyond all bounds in punishing and scattering God’s covenant people. In v.15 the nations “feel secure”; now they are to be terrified and overthrown.
C. The Third Vision: The Surveyor (2:1–13)
1 The scope of the restoration and blessing promised in this vision is such that its fulfillment must extend beyond the historical restoration period to the messianic kingdom era. The persons connected with the introductory part of the vision are Zechariah, a surveyor, the interpreting angel, and an unidentified angel. The “measuring line” (GK 7742) is a symbol of preparation for rebuilding and restoring Jerusalem and the temple, ultimately in the messianic kingdom. The restoration of the people, the temple, and the city immediately after the Babylonian exile was only the first stage in the progressive fulfillment of the promises that follow.
2–4a When Zechariah asked the surveyor where he was going, he replied that he was intending to measure the width and length of Jerusalem, evidently to mark out its boundaries. This would be the first step toward the restoration of the city and the realization of the promised blessing (cf. 1:16; Eze 40:5; Rev 11:1). When the interpreting angel started to leave, he was met by another angel and was instructed to convey the message to Zechariah, who, in turn, would naturally declare it to his people.
4b The measuring was done with expansion in view; now that purpose is to be achieved. The promise is given that Jerusalem will become so large and prosperous that it will expand beyond its walls. Indeed, it will overflow so much that it will be as though it had no walls. Evidently many of its people and animals will have to live in the surrounding unwalled villages (cf. Eze 38:11). Nothing like this has yet happened in the history of the city. The realization of the full scope of this prophecy must therefore still be in a future earthly kingdom.
5 Although Jerusalem will become so large and prosperous that many of its inhabitants will spill over beyond the walls into the suburbs, they will still be secure because of the divine protection and the divine presence. The “wall of fire” is reminiscent of the “pillar of fire” (Ex 13:21). Both are emblematic of God and his protection and guidance (in fact, both “fire” and “glory” recall the Exodus; Ex 13:22; 14:20; 40:34). There is the promise of the Lord’s glorious presence in regal holiness and majesty. The Lord’s “glory” (GK 3883) is his self-manifestation, which is here concerned with the final actualization of his rule. The future safety of Jerusalem and its people is guaranteed.
6–7 The land of the north is Babylon, north being the direction from which the Neo-Babylonian army had invaded Judah. The Jewish exiles who had not returned from Babylon in 538–537 B.C. were exhorted to do so at this time. The same Lord who had scattered them desired that they be restored and repatriated. The places of the Diaspora (“scattered”; GK 7298) included not only Babylon (“the north”) but also Assyria, Egypt, Persia, and the neighboring countries (“the four winds of heaven”). “Zion” refers to the exiles from Zion in Babylon. “Flee” and “escape” imply that some imminent peril was coming on Babylon. The nature of that peril is historically uncertain.
“You who live in the Daughter of Babylon” refers to the Jews who had chosen to remain in Babylon. They were being called on to join the other returnees in Jerusalem, evidently to help them rebuild the temple and restore the city.
8 The opening words of the quotation (“After he has honored me and has sent me”) are difficult. All the Hebrew has is “After glory [or honor; lit., weight or heaviness; GK 3883] he has sent me.” Another problem is the identity of “me” both here and in v.9. While many think “me” refers to Zechariah, others maintain that it looks toward the messianic Servant-Messenger, the Angel of the Lord. The mission of this person is directed against the nations that have plundered God’s chosen people. Such treatment of the Jews is condemned because harming them is like striking the apple of God’s eye. “Apple” (lit., “gate”) is the pupil, an extremely sensitive and vital part of the eye.
9 In a menacing gesture the Lord will raise his hand against Israel’s enemies. The word “raise” (GK 5677) may also be rendered “wave.” All it takes for God to punish his people’s enemies is a wave of his hand. This is another evidence that the speaker here and in v.8 is deity. “My hand” refers to the display of God’s infinite power, here exerted in behalf of God’s people and against their enemies. God brings about a reversal of the fortunes of his people. The Jews, who were slaves of the nations that plundered them (v.8), will now plunder those nations (cf. Est 7:10; cf. also Gal 6:7–8). When all this happens, the people “will know that the LORD Almighty has sent” his messenger. The fulfillment will authenticate the message and ministry of the messianic Servant-Messenger.
10 The section begins with a call to joy, followed by the reason for such jubilation (cf. 9:9): the personal coming of God himself to live among his people in Jerusalem (Zion). This language is ultimately messianic—indirectly or by extension from God in general to the Messiah in particular. All passages that speak of a future coming of the Lord to his people or to the earth, or that speak of a future rule of the Lord over Israel or over the whole earth, are ultimately messianic, for to be fully and literally true, they require a future, literal messianic kingdom on the earth. For further biblical development of the theological theme of God’s dwelling or living among his people, see vv.11–13 and 8:3 (cf. also Jn 1:14; 2Co 6:16; Rev 21:3).
11–12 In the great messianic future, many nations “will be joined with the LORD” (or “will join themselves to the LORD”). Such an ingathering of the nations to the Lord echoes the promise in Ge 12:3 (cf. 18:18; 22:18). The result is that they too will become the people of God. All this will happen “in that day,” which is frequently an abbreviation of the Day of the Lord (cf. Isa 2:12–21; 24–27; Joel 1:15; 2:28–3:21; Am 5:18–20; 9:11–15; Zep 1:7–2:2; Zec 14). The Messiah’s advent is the turning point between the judgment and the blessing aspects of “that day.” In the light of biblical usage, the eschatological Day of the Lord may be defined as earth’s final period of time—the tribulation period, the Messiah’s second advent to the earth (Rev 19), the messianic kingdom age (Rev 20), and the appearance of the new heavens and earth (Rev 21).
The conversion of many nations to the Lord does not abrogate the promise and purpose of God for Israel, his chosen and special covenant people. In keeping with that promise, v.12 indicates that the Lord will inherit Judah (both land and people) and will again choose Jerusalem (cf. 1:17), for many decisive events will yet take place there (e.g., 14:4).
The people of Judah are described as the Lord’s portion in the “holy land.” This is the only occurrence of the phrase “holy land” in Scripture (but cf. Pss 2:6; 15:1; Isa 48:2; Da 9:24; Mt 27:53; Rev 21:2). The temple, as the place of God’s earthly throne, was by definition “holy” (Ps 65:4; Jnh 2:4). But that holiness extended beyond the temple and the holy city to the entire land. The root idea of the word “holy” (GK 7731) is “separate” or “set apart.” Palestine is rendered holy (i.e., sacred) chiefly because it is the site of the earthly throne and sanctuary of the holy God, who dwells there among his covenant people.
13 All humankind was exhorted to be still before the Lord because, in a threatening gesture, he had roused himself from his holy dwelling and would judge the enemies of his people. He was about to break his apparent silence by acting in behalf of his elect (cf. Rev 5–6; 8). The first vision introduced the judgment (or curse) and blessing motif (1:1–17). That motif is then developed in the second and third visions in an alternating cycle: judgment for the nations (1:18–21) but blessing and glory for Israel (2:1–5); judgment for the nations (2:6–9) but blessing for Israel—and for the nations (2:10–13).
D. The Fourth Vision: The Cleansing and Restoration of Israel (3:1–10)
1 In this apocalyptic vision the high priest Joshua—the same person as Jeshua in Ezra and Nehemiah—represents the sinful nation Israel (see especially comment on v.9). However, though Israel is presented in defilement, she is also cleansed and restored as a kingdom of priests for God. The revealer of the vision is either the interpreting angel or God himself (cf. 1:20). “Standing before the . . . LORD” is a technical designation for priestly ministry. Hence the scene is in the temple.
Although the scene is not basically a legal one, Satan’s accusation invests it with a judicial character. The right side was the place of accusation under the law (Ps 109:6). Satan knows the purposes of God concerning Israel and therefore has always accused the Jews and accuses them still. The tool of his nefarious opposition to Israel has primarily been the Gentile nations—something that will be particularly true during the period of Daniel’s seventieth “week.” Satan is the accuser, not only of Joshua (i.e., Israel), but also of all believers. Undoubtedly the accusation here relates to the sin of Joshua (cf. vv.3–4) and is made in the hope that God will reject his people irrevocably. But this we know he will never do (cf. Jer 31:36–37).
2 Israel’s defender was none other than the Lord himself. Since the speaker in this verse was quite clearly the Angel of the Lord, this is but another evidence of his deity. That God chose Jerusalem further proves that Joshua portrayed Israel as a nation. The quotation contains a double rebuke of Satan (“the accuser”). God’s sovereign choice of Jerusalem in grace shows the unreasonableness of Satan’s attack (cf. Ro 8:33). The reference to the stick is an additional indication that Israel, not Joshua, is ultimately in view. Israel was retrieved to carry out God’s future purpose for her (cf. Am 4:11). The “fire” refers to the Babylonian captivity, though it may also look back to Israel’s deliverance from Egypt (cf. Dt 4:20; 7:7–8; Jer 11:4) and forward to the rescue from the coming tribulation period (cf. Jer 30:7; Zec 13:8–9; Rev 12:13–17).
3 The reason for Satan’s accusation is Israel’s impurity. How can a holy God bless a filthy nation like Israel? The answer is that he can do so only by his grace. Joshua’s clothes represent the pollution of sin (cf. Isa 64:6). To compound the problem, Joshua (i.e., Israel) was ministering in this filthy condition before the Angel of the Lord.
4 The removal of the filthy clothes (apparently by angels) may connote that Joshua was thereby deprived of priestly office. If so, he is reinstated in v.5. This seems to be a picture of the negative aspect of what God does when he saves a person—he takes away sin. Positively, he adds or imputes to the sinner his own righteousness. The act of causing sin to pass away represents justification, not sanctification.
Next, Joshua was to be clothed with rich garments—God’s representative clothed in God’s righteousness. The festive garments speak of purity, joy, and glory; but their chief significance is that they symbolize the restoration of Israel to her original calling (Ex 19:6; Isa 61:6). “I have taken away” (GK 6296) emphasizes the agent of the forgiveness. It is God who causes sin to be removed, ultimately on the basis of the messianic Servant’s substitutionary death. The one who actually forgave sin here is the Angel of the Lord, thus identifying him as deity.
5 Joshua was crowned with a clean turban and clothed with rich garments, symbolic of divine righteousness. On the front of the turban were the words: HOLY TO THE LORD (Ex 28:36; 39:30). Again this is a foreview of Israel’s future purging and reinstatement to her priestly function. “While the angel of the LORD stood by” indicates he was approving and directing Joshua’s purging, clothing, and crowning.
6–7 Israel’s originally intended position would finally be realized. “Walk in my ways” refers to the personal life and attitude toward the Lord. Personal or practical righteousness is in view. “Keep my requirements” speaks of the diligent and faithful fulfillment of official, divinely appointed, priestly duties.
An analysis of the three results of meeting these two conditions reveals Israel’s earthly calling and her glory and ministry in the Messianic Age: (1) Israel will govern the house of God; (2) Israel will have charge of God’s courts; and (3) Israel will have ready and free access to God in the priestly function, just as the angels (“these standing here”).
8 The persons involved in this prediction were Joshua, his colleagues, and the Branch, the Servant of the Lord. Joshua and his fellow priests represented coming events and persons. They excited wonder because they were types of Israel in close association with someone to come. This coming one was called “my servant, the Branch”—two well-known OT appellations for the Messiah (e.g., Isa 11:1; 42:1; Jer 23:5). As Servant, the Messiah came into the world to do the will of the Father. Through his work, Israel will yet be redeemed and restored as a priestly nation, which Joshua and his associate priests typified.
9 Some interpret the “stone” as Israel. It seems best and more consistent, however, to take it as another figure of the Messiah. To the Jews at his first advent, the Messiah (Christ) was the stumbling stone and rock of offense (Isa 8:13–15; cf. Ps 118:22–23; Mt 21:42; 1Pe 2:7–8). Moreover, he is to be the smiting stone to the nations (Da 2:35, 45). At present he is the foundation and chief cornerstone of the church (Eph 2:19–22). The seven eyes speak of the fullness of the Holy Spirit or of the Godhead and are symbolic of infinite intelligence and omniscience.
The engraving on the stone is difficult to interpret. The early church fathers refer the “inscription” to the wounds of Christ. The passage possibly connotes a sealing action by God, or perhaps a beautifying activity. Next, the Lord (the Angel of the Lord?) purged and cleansed Israel from sin. “The sin of this land,” not of Joshua but of the people of the land of Palestine, was taken away in a single day, symbolized by the removal of Joshua’s filthy clothes (v.4). Prophetically, the one day is the once-for-all deliverance potentially provided at Calvary—to be actually and finally realized in Israel’s experience at the second advent of her Messiah, when there will be cleansing and forgiveness for the nation as a whole (Zec 12:10–13:1; Ro 11:26–27).
10 The result of the action of vv.8–9 is peace and security for God’s people. God’s purpose for Israel will be realized in the theocratic kingdom, when Israel will enjoy contentment, peace, and prosperity (cf. 1Ki 4:25). “That day” is the eschatological time of Israel’s cleansing and restoration as a kingdom of priests. This closing verse pictures Israel’s future condition under divine favor and blessing when there will be no more curse. The vine and the fig tree speak of spiritual blessing and of agricultural blessing (cf. Isa 11:1–9; 35; 65:17).
E. The Fifth Vision: The Gold Lampstand and the Two Olive Trees (4:1–14)
1 The main purposes of the vision were (1) to encourage Joshua and Zerubbabel in the work of rebuilding the temple by reminding them of their divine resources and (2) to vindicate them in the eyes of the community. In this chapter the lampstand probably represents the idea of testimony (light bearing; cf. Mt 5:16; Rev 1:20). Zerubbabel and Joshua (the two olive branches) testified to God’s power in completing the temple.
To prepare Zechariah to receive the fifth vision, the interpreting angel woke him from his ecstatic sleep of wonder and astonishment over the previous vision. The wakening obviously took place on the same night, further corroborating the view that Zechariah received all the visions during one night.
2 Though we do not know precisely how the lampstand looked, we do know what it signified. The seven “channels” (or “lips” or “spouts” for wicks) to each of the seven lamps (forty-nine spouts in all) would seem to stress the abundant supply of the oil, which in turn symbolizes the fullness of God’s power through his Spirit (seven being the number of fullness or completeness; cf. v.6).
3 Possibly the two olive trees stand for the priestly and royal offices in Israel (cf. 6:13). Undoubtedly the two olive branches (vv.12, 14) represent Joshua-Israel (ch. 3) and Zerubbabel (ch. 4; cf. v.14). According to v.12, each olive tree has an olive branch beside a golden pipe that pours out golden oil. The olive oil is conducted directly from the trees to the bowl of oil at the top of the lampstand—without any human agency. Similarly, Zerubbabel and Joshua are to bear continual testimony for God’s glory and are to do God’s work—e.g., on the temple and in the lives of the people—in the power of his Spirit (v.6).
4–6 The purpose of this vision was to encourage Zerubbabel to complete the rebuilding of the temple and to assure him of the enablement of God’s Spirit for the work. The answer to Zechariah’s inquiry was postponed in order to emphasize the final verse of the chapter and, in the meantime, to focus attention on only one of the two olive branches, namely, Zerubbabel, and his special ministry. “These” refers to the two olive trees of v.3 (cf. v.11).
Verse 6 interprets the symbolism of the oil (“by my Spirit”). Just as there was a constant and sufficient supply of oil without human agency, so Zerubbabel’s work on the temple and in the lives of the people was to be completed, not by human might or power, but by divine power—constant and sufficient. The work was dependent on God; he would provide the oil or strength of his Spirit. Such enablement was needed because of the opposition and apathy hindering the rebuilding (Hag 2:1–9).
7 Faith in the power of God’s Spirit can overcome mountainous obstacles—indeed, can reduce them to “level ground.” A defiant challenge was laid down against whatever would hinder the rebuilding of the temple. The figurative mountain could include opposition (Ezr 4:1–5, 24) and the people’s unwillingness to persevere (Hag 1:14; 2:1–9). That the project would ultimately succeed is indicated by the assurance that Zerubbabel will experience the joy of helping put the capstone in place, thus marking the completion of the restoration temple.
8–9 The laying of the temple foundation refers back to what took place in 537–536 B.C. (Ezr 3:8–11; 5:16). The year was now 519, three years before the fulfillment of the prediction that Zerubbabel would complete the superstructure (Ezr 6:1–18). So then, a delay in the execution of God’s will need not end in ultimate defeat. Finally, the completely restored temple (in 516 B.C.) would prove the divine commission of the speaker. “Me” apparently refers to the messianic Servant-Messenger (or the Angel of the Lord).
10 The opening question obviously implies that some of the people had a negative attitude toward the temple project and those involved in it. In the context, the “day of small things” refers to the “day” of beginning the work on the temple and now continuing it. But God was definitely in this rebuilding program; by his Spirit (v.6) he was enabling Zerubbabel to finish the work. Perhaps the “despisers” were discouraged because they were a relatively small group, forgetting that God’s work is usually accomplished through a remnant.
“Plumb line” (GK 643) may also be rendered “separated [i.e., chosen] stone,” referring to the capstone of v.7. The parenthesis is probably a reminder to Zerubbabel and the people that God is omniscient (“seven eyes”). As such, he knows, sees, and governs the entire earth. He is in control of Israel’s situation.
11–14 Zechariah repeated his question to be more specific. He desired an explanation of what he saw in vv.2–3. The answer to the prophet’s inquiry is that the two olive branches are Zerubbabel, a member of the line of David, and Joshua. In the light of the context, they must be “the two who are anointed to serve the Lord” as God’s appointed leaders. Both priest and ruler were anointed for service to the Lord and the covenant community. This combination of ruler and priest is evidently intended to point ultimately to the messianic King-Priest (cf. 6:13; Ps 110; Heb 7). Finally, since God was declared to be “the Lord of all the earth,” he was master of all the circumstances in which Zerubbabel and the people found themselves.
F. The Sixth Vision: The Flying Scroll (5:1–4)
1–2 The scroll is not rolled up but flying (i.e., unrolled for all to read). Significantly, in the postexilic period there was a renewed interest in the study and teaching of the law (Torah). Not only was the scroll open for all to read, but it was also very large for all to see. Its message of judgment was not concealed from anyone. Such a bold, clear pronouncement of punishment for sin should have spurred the people on to repentance and righteousness.
3 The message and meaning of the scroll are revealed. Those who persisted in breaking the covenant (Ex 20) would experience the curse (punishment) for disobedience and unfaithfulness (Dt 21:26). Since the scroll was apparently inscribed on both sides, one side must have contained the curse against those who violated the third commandment of the law while the other side contained the curse against those who broke the eighth commandment. The thief broke the eighth commandment, and whoever swore falsely violated the third commandment. These two representative sins—perhaps theft and perjury were the most common ones at this time—stand for all kinds of sin. The point is that Israel was guilty of breaking the whole law (cf. Jas 2:10). “Banished” (GK 5927) amounts to the notion of “purging” the land from chronic covenant-breakers. God has always required adherence, not only to the letter of the law, but also to its spirit.
4 “It” refers to the curse. There can be no hiding, no escape, from the judgment of that curse. God’s word, whether promise or threat, is efficacious. “It” will enter and destroy the homes of the guilty. Even the privacy of their homes will afford them no refuge from divine judgment. The word “thief” recalls Ex 20:15, and “him who swears falsely by my name” recalls Ex 20:7. To judge from the materials used in the houses (cf. Hag 1:3–9), it was primarily the wealthy who were guilty of committing these sins.
G. The Seventh Vision: The Woman in a Basket (5:5–11)
5–6 The removal of wickedness is now vividly depicted. Not only sinners, but the whole sinful system must be removed—apparently to the place of its origin (Babylonia). What Zechariah saw this time was a measuring basket (lit., “an ephah,” a measure that here stands for the container). An ephah is less than a bushel, so a normal ephah measuring basket (or barrel) is not large enough to hold a person. This one was undoubtedly enlarged—like the flying scroll—for the purpose of the vision. The basket represents the people’s iniquity or crookedness that pervades the land.
7–8 The import of the measuring basket is now fully revealed: When the cover of lead was lifted from the basket, wickedness is exposed, personified by a woman (cf. Rev 17:3–5). Like the basket itself, the woman represents the sin of the people in Palestine, whose measure or cup of evil was full. The whole evil system was to be destroyed. The Hebrew word for “wickedness” (GK 8402), denoting moral, religious, and civil evil, is feminine, which may explain why the wickedness of the people is personified as a woman.
9 The fate of the woman (i.e., wickedness) is portrayed: She is to be removed from the land. Although some regard the two women, who now appear, as agents of evil (partly because the stork is an unclean bird, Lev 11:19), it seems preferable to regard them as divinely chosen agents. They, along with the wind (cf. Ps 104:3–4), thus demonstrate that the removal was the work of God alone. The simile “wings like those of a stork” is evidently intended to show that the winged women—carried along by the wind—were capable of supporting the woman in the basket over a great distance.
10–11 The destination of the women bearing the sin away was “Babylonia” (lit., “Shinar”). Shinar roughly corresponded to ancient Babylonia (cf. Ge 11:2; 14:1, 9). The evil will be put in a “house,” perhaps referring to a temple or ziggurat. “Its place” may have in view a base or pedestal on which the basket and its contents are set up as an idol.
H. The Eighth Vision: The Four Chariots (6:1–8)
1 This last vision obviously corresponds to the first, though there are differences in details, such as in the order and colors of the horses. The Lord is again depicted as the one who controls the events of history. He will conquer the nations that oppress Israel. Since his war chariots claim victory in the north (v.8), total victory is certain. The chariots must serve basically the same symbolic function—they are vehicles of God’s judgment on the nations. Such judgment is probably also the symbolic significance of the “bronze” mountains (cf. Nu 21:9). The two mountains most naturally refer to Mount Zion and the Mount of Olives, with the Kidron Valley between them.
2–3 The chariots seem to represent angelic spirits, while the variegated horses evidently signify divine judgments on the earth. Revelation 6:1–8 suggests that the red horses symbolize war and bloodshed; the black horses, famine and death; the white horses, victory and triumph; and the dappled horses, death by plagues and other judgments. White horses are clearly associated with vengeance and triumph in Rev 19:11, 14. The four chariots may indicate that the angelic spirits are ready to embark on universal judgments (cf. “the four winds of heaven” [2:6], “the four corners of the earth” [Rev 7:1]).
4–6 “These” refers to the chariots, with the horses harnessed to them. The four chariots are identified as four spirits (i.e., angelic beings). Although the same Hebrew word can also mean “winds” (GK 8120), angelic “spirits” as agents of divine judgment seems more appropriate, particularly since they stand before God. The chariot with the black horses hitched to it goes toward the north country, primarily Babylonia, but also the direction from which most of Israel’s formidable enemies invade Palestine. As the Hebrew text now stands, the chariot with the black horses is followed northward by the one with the white horses. However, with a slight change in the Hebrew text, the latter chariot would go toward the west, i.e., toward the islands and coastlands of the Mediterranean area. The south is principally Egypt but also the other main direction from which Israel’s foes invade Palestine. Nothing is said of the east, possibly because the Arabian Desert lay in that direction. Similarly, nothing is said of the chariot with the red horses, but the latter are undoubtedly included among “the powerful horses” of v.7.
7–8 “Powerful” (GK 600) describes all the horses. All were eager to take the chariots (angelic spirits) on the mission of bringing divine judgment on the peoples of the earth. But the horses cannot begin until authorized to do so. “Those going toward the north country” designates either the black horses and their chariots or both the black horses and the white horses. The pronoun “my” in “my Spirit” indicates that the speaker is ultimately deity, i.e., either God or the messianic Servant-Messenger (the Angel of the Lord). Since conquest is announced in the north, victory is assured over all enemies.
III. The Symbolic Crowning of Joshua the High Priest (6:9–15)
9–10 The position of this actual ceremony after the eight visions is significant. The fourth and fifth visions were concerned with the high priest and the civil governor in the Davidic line. Zechariah here linked the message of those two visions to the messianic King-Priest. In the fourth vision, Joshua was priest, here (v.13) the Branch was to officiate as priest. In the fifth vision, Zerubbabel was the governing civil official; here (v.13) the Branch was to rule the government. In 4:9 Zerubbabel was to complete the rebuilding of the temple; here (v.12) the Branch would build the temple. In 4:14 Zerubbabel and Joshua represented two separate offices; here the Branch was to hold both offices (v.13). Thus restored Israel is seen in the future under the glorious reign of the messianic King-Priest. The passage is typical-prophetical. Joshua served as a type of the Messiah, but at certain points the language transcends the experience of the type and becomes more directly prophetical of the antitype.
Verse 9 introduces a prophetic oracle. In the first part of v.10, representatives arrive from Babylon with gifts for the temple; and in the last part of the verse, Zechariah is told to meet them. The meeting takes place in the home of one Josiah, who was entertaining the returned exiles. In v.14 he is honored with the name “Hen.”
11 In a coronation scene Zechariah was told to take the silver and gold brought from Babylon, to make a crown for royalty, and to put it on Joshua’s head. It becomes obvious that the royal crowning of the high priest is a type of the goal and consummation of prophecy—the crowning and reign of the messianic King-Priest. Therefore Joshua, who was never a priest-king, was a type of the messianic Branch of v.12. According to v.13, the Branch would be a priest on his throne. Thus the fulfillment in the Messiah transcends Joshua’s status and experience.
12 This verse predicts that the messianic Branch would appear as Joshua’s antitype and would build the temple. The words were addressed to Joshua; yet it is clear that the language refers to the messianic “Branch” (GK 7542). Christ is pictured in Rev 19:12 as the majestic Sovereign of the universe, with “many crowns” on his head—an ornate crown with many diadems (cf. v.11). As the Branch, he would “branch out” (GK 7541) from his place. “His place” is most likely a reference to his humble and obscure origin, land, and people.
Verse 12 closes with the prediction that the Branch will build the temple of the Lord. Since the rebuilding of the restoration temple is to be completed by Zerubbabel (4:9–10), it is difficult to see how this could refer to that temple. Instead, it must have in view the temple of the Messianic Age (cf. Isa 2:2–4; Eze 40–43; Hag 2:6–9).
13 Not only will the messianic Branch build the temple, but he will also have regal splendor, will take his seat on his throne and rule, and will perfectly and harmoniously combine the two offices of king and priest. The clause at the end of v.12 is repeated at the beginning of v.13 to emphasize that “it is he,” the Branch, not Joshua, who will build the temple. “Will sit” means “will sit enthroned.” “His throne” refers to the promised Davidic throne (2Sa 7:16; Isa 9:7; Lk 1:32). No other OT author makes it so plain that the coming Davidic king will also be a priest.
14 It was, in part, to keep the messianic hope alive that the crown was made for Joshua’s symbolic crowning and then placed in the temple as a reminder of this hope. Historically, however, it was a memorial to the devotion of the embassy that came all the way from Babylon with such rich gifts for the temple. They, in turn, are typical of the group in v.15. “Hen” (meaning “gracious one”; see NIV note) is doubtless another name, and a very appropriate one, for Josiah (v.10), used on this occasion to honor him because he was so hospitable.
15 Gentiles will contribute materials for the construction of the messianic kingdom temple. When this happens, the people will know that the Lord has sent his messenger (Messenger?) to them. All this will happen if the people render absolute obedience to the Lord’s word. “Those who are far away” must refer to Gentiles (cf. 2:11; 8:22; Isa 2:2–4; 56:6–7; 60:1–7; see also Eph 2:17). They will help build the temple by contributing their wealth (silver, gold, and other materials) to it (see also Isa 60:5–7). At the end of the verse, the conditional element—obedience—relates to the people’s participation individually (cf. Dt 28:1–2, 15; 30:1–10). In the new covenant God will make with his people (Jer 31:33–34; Eze 36:26–27), he personally guarantees that the people will ultimately obey; his Spirit will enable them to do so.
IV. The Problem of Fasting and the Promise of the Future (7:1–8:23)
A. The Question by the Delegation From Bethel (7:1–3)
1 As early as 1:3–6 it was clear that Zechariah was interested in the spiritual renewal of the postexilic community. Here he deals further with this problem. The date is equivalent to December 7,518 B.C., not quite two years after the eight night visions (1:7).
2–3 The occasion of the oracle is a question about fasting raised by a delegation from Bethel (cf. Ezr 2:28; Ne 7:32; 11:31). To judge from the foreign names—Sharezer and Regem-Melech—the members of the delegation had probably been born in Babylonia. They directed their question to the temple priests and the divinely appointed prophets—the latter would have included Zechariah—at Jerusalem. Their inquiry was reasonable. The fasts had been observed in exile, but should they be continued in these better times back in the homeland? Now that the temple was nearly rebuilt, it would seem that they were no longer necessary. Thus the mission of these Jews concerned a fast day instituted by the Jews in exile in commemoration of the destruction of Jerusalem. In the beginning there was doubtless sincere contrition in the observance of the day; now it had become a mere form. According to 8:19, the question included all the fasts commemorating the major events related to the fall and destruction of Jerusalem and the temple, namely, the “fasts of the fourth, fifth, seventh and tenth months.”
B. The Rebuke by the Lord (7:4–7)
4–5 The Lord cast doubt on the people’s sincerity when they previously had observed the fasts. They had turned a time that should have convicted them of their past and present sins into a rote ritual devoid of its divinely intended purpose—prayer and genuine repentance. They had also turned it into a time of self-pity for their physical condition. Since the question from the people of Bethel raised a larger issue touching the whole nation, the words here were addressed, not just to the people in Bethel, but to “all the people of the land [primarily Jews living in or near Jerusalem] and the priests.” Priests also had to listen to God’s word that came through the prophets. Since these fasts commemorated events related to the destruction of Jerusalem and the temple in 586 B.C., the “seventy years” are to be reckoned from that time. Strictly speaking, sixty-eight years had transpired; seventy is thus a round number.
“Me” is set in obvious contrast with “yourselves”: Was it really for me? Their fasting had become a mere religious form, not supported by obedience to the word of God (cf. Isa 58:1–7).
6–7 The reference to “the earlier prophets” shows that the problem is not lack of knowledge but lack of obedience. Without obedience and application, religious observance is meaningless. “At rest” and “prosperous” point to the preexilic situation when Jerusalem and the surrounding towns of Judah were bustling with life and the fields were being farmed—in contrast with their current condition resulting from disobedience, with only a partial restoration and without the full resumption of agriculture. “The Negev and the western foothills” were among the agricultural and grazing areas.
C. The Command to Repent (7:8–14)
8–9a With a solemn, authoritative message from God, the prophet focuses on the covenantal unfaithfulness, disobedience, and unrighteousness that first led to the Babylonian exile. He does this, hoping that the restored community will perceive the moral implications of their fasting and will let their forefathers’ disobedience and its consequences serve as a warning to them. This section also explains why the people’s fasting meant nothing to God. They were guilty of legalism: an external adherence to the letter of the law while disregarding the internal spirit—the true divine intent—of the law.
9b–10 With a series of social, moral, and ethical commands, the Lord gave the people four tests of their spiritual reality.
(1) “Administer true justice.” “Justice” (GK 5477) denotes the rights and duties of each party arising out of the particular relation of fellowship in which they find themselves. Everyone has his own special “justice”: the king, God, the priest, the firstborn son, the Israelites as a group, etc. The task of one who administers justice is to see that the good of everyone in the community is safeguarded.
(2) “Show mercy and compassion.” While hesed (GK 2875) includes “mercy,” it is really stronger than that. “Faithful love” would be a better rendering. Since “compassion” (GK 8171) is related to the Hebrew word for “womb,” it focuses on a tender, maternal kind of love. Faithful love and tender compassion were to govern all relationships among the covenant people of God.
(3) “Do not oppress.” Oppression is denounced so frequently that it is not necessary to multiply references. The most common victims of oppression are listed here as “the widow . . . the fatherless, the alien . . . the poor.” These were the weakest, the neediest, the most defenseless, and the most disadvantaged members of their society—and the ones with the fewest legal rights.
(4) “Do not think evil.” In the opening part of 8:17, the almost identical Hebrew is translated “do not plot evil against your neighbor.” This excludes a spirit of hatred, vindictiveness, and revenge that devises wicked schemes for harming others. The clear inference is that the people of the restored community need to repent and to begin practicing this ethical teaching; otherwise their fasting is mere formalism, legalism, and hypocrisy.
11–12a The Lord had instructed his people to carry out the four commands of vv.9–10, but they refused (“they” referring to the preexilic forefathers, as the reference to “the earlier prophets” shows). The lesson to the Jews of the restoration period is clear: Do not be like your unrepentant, unfaithful, disobedient, covenant-breaking forefathers, or you will suffer a similar fate. One indispensable ingredient in true spirituality is a dogged attentiveness to familiar truths, but they did not “pay attention.” “Stubbornly they turned their backs” echoes Dt 9:6, 13, 27 and characterizes the Israelite ancestors as a stiff-necked and stubborn people. The fact that they “stopped up their ears” seems to reflect the disciplinary dulling of their ears in Isa 6:10 (cf. Ac 28:27). The people even “made their hearts [including their minds and wills] as hard as flint.” The specific kind of mineral is uncertain.
For the most part the people were recalcitrant and obdurate. Nor would they listen to the word of God in the law through the prophets. The latter were the secondary agents of divine revelation. The primary agent was the Spirit of God. Thus the words of the prophets were inspired by God’s Spirit.
12b–13 The result of the forefathers’ rejection of the command to change—i.e., to reform their ways and actions (Jer 7:3)—was the terrible experience of God’s wrath manifested in the destruction of Jerusalem and the temple in 586 B.C. and in the ensuing exile to Babylonia. The motif of God’s wrath is reminiscent of 1:2, 15. Dispersion was part of the curse for disobedience to the old (Mosaic) covenant (cf. v.14; Jer 11:11–14).
14 The scattering was one of the curses for covenant disobedience (Dt 28:36–37, 64–68), as was the desolation of the land (Dt 28:41–42, 45–52). “The nations” refers primarily to Babylonia and Egypt, though “all” may at the same time anticipate a future, more widespread Diaspora—the principle of progressive fulfillment again. “Behind them” means “after they were removed from it.” “This is how” means “by their sins” (e.g., unbelief and disobedience). Because of such sins, “they made the pleasant land [Palestine] desolate.”
D. The Restoration of Israel to God’s Favor (8:1–17)
1–2 Zechariah here contrasts Israel’s past judgment with her future restoration; she is to repent and live righteously because of the promise of her future restoration. This section is basically a salvation—or deliverance—oracle, the principal features of which are (1) the self-predication of God (v.2), (2) the message of salvation (vv.3–8), (3) the direct address (vv.9–17), and (4) the “do not be afraid” phrase (vv.13, 15). It is “the LORD Almighty” who stands behind this glorious prophecy (vv.1–4, 6–7, 14, 19–20, 23). Here the divine jealousy is directed toward the restoration of Israel.
3a On the Lord’s returning to Zion and dwelling in Jerusalem, see comments on 1:16 and 2:10.
3b The blessed results of the Lord’s return are now delineated. The first is a new character for Jerusalem, resulting in new epithets. The first is either “the City of Truth” or “the Faithful City.” Either is possible, and both will be true. Furthermore, the temple mount will be called “the Holy Mountain” because of the Lord’s holy presence there.
4–5 Other results of the Lord’s return to dwell in Jerusalem are undisturbed tranquility, long life, peace, prosperity, and security. The weakest and most defenseless members of society will be able to live securely. Although it may be possible to regard historical references as stages in the progressive fulfillment of the passage, they certainly do not completely fulfill the scope of this grand prophecy as a whole. The final stage awaits the second advent of the Messiah.
6 Such things may have seemed too good to be true in the eyes of the Jewish “remnant” living “at that time,” but the Lord Almighty did not so regard them. Nothing is too hard for him.
7–8 Although God’s action is expressed in terms of saving, it is tantamount to regathering. “I will save my people” means “I will gather them from exile, bondage, and dispersion” (cf. Isa 11:11–12; 43:5–7; Jer 30:7–11; 31:7–8). “The east” and “the west” are best understood as opposites used to express totality, meaning “wherever the people are.” Thus the regathering will be universal. Israel’s predicted complete restoration to covenant favor and blessing rests on nothing less than the faithfulness, veracity, and righteousness of God. “To live in Jerusalem” need mean no more than “to go there frequently to worship.”
“They will be my people, and I will be . . . their God” is covenant terminology, pertaining to intimate fellowship in a covenant relationship. Although Israel may go through a Lo-Ammi (“Not My People”) stage, she will be fully restored as Ammi (“My People”; cf. Hos 1:8–2:1; 2:23). The theological principle involved is that God is a saving, forgiving, delivering, restoring God—one who delights to take “Not My People” and make them “My People.” In the case of Gentiles, as in the church, he does this in his sovereign grace by grafting them into covenant relationship and blessing (Ro 11).
9 The immediate purpose of all this is to encourage Zechariah’s audience to complete the rebuilding of the temple. The people addressed are those who had been listening to the preaching of, first, Haggai (1:1) and then Zechariah (1:1; cf. Ezr 5:1–2), since 520 B.C. (it was now 518). The laying of the temple foundation is, accordingly, not the original one in 536. Although the foundation was restored in 536, the actual building of the superstructure was hindered from 536 to 530 (when it stopped altogether). Thus, the “founding” (almost in the sense of “building” or “rebuilding”) of the temple did not begin in earnest till 520. “Let your hands be strong” is a way of saying “be encouraged” (Jdg 7:11).
10 The background for the verse appears to be the conditions described in Hag 1:6–11; 2:15–19. “Before that time” refers to the period prior to 520 B.C. (at least 530–520, if not 536–520). “No one could go about his business safely” is literally “No one could go out or come in safely.” “Enemy” included the Samaritans (Ezr 4:1–5).
11–13 “But now” shows that the reasons for the people’s discouragement have passed; God would now provide grounds for encouragement. In Hag 2:19, God through his prophet had predicted just such a reversal as we have here. The fecundity described is part of the covenant blessings for obedience promised in the Pentateuch (Lev 26:3–10; Dt 28:11–12) and in Eze 34:25–27. On the other hand, Israel’s being an object of cursing among the nations is part of the covenant curses for disobedience threatened in Dt 28:15–68 and predicted in Jer 24:9; 25:18; 29:22. “As” God’s old covenant people were an object of cursing, “so” God will save them; and they will be a blessing. Consequently, they are not to fear but to be encouraged.
14–15 These verses specify God’s part in the people’s restoration to favor and blessing. In the past God had “determined” (GK 2372) to bring disaster on them as covenantal discipline, but now he is “determined” to bless them (on God’s determination, see Jer 4:28; 51:12). This is cause for not being afraid (cf. v.13).
16–17 Once again God’s and Zechariah’s interest in spiritual renewal comes to the fore. After the announcement of God’s gracious action in vv.14–15 comes what he expects from his people in grateful response. Thus their obedience in the moral and ethical sphere has a gracious basis, just as the law itself did. Jerusalem will indeed be “the City of Truth” (v.3) when its inhabitants are truthful and when true judgment is rendered in its courts. “Sound” (shalom; GK 8934) is probably best understood as descriptive of “judgment.” The root idea of the word is “wholeness,” “completeness,” “soundness,” though it is used principally of a state of “well-being,” “health,” “harmony,” “peace,” “security,” and “prosperity.”
The two positive injunctions are balanced by two negative ones. On the first negative command, see comment at 7:10b. The second prohibition has to do with perjury. “Do not love” perjury is another way of exhorting the people to hate it. God hates perjury and wicked schemes to harm others (cf. Pr 6:16–19). One theological rationale for ethics is awareness that God hates attitudes and actions contrary to his character. We must love what God loves and hate what he hates.
E. Kingdom Joy and Jewish Favor (8:18–23)
18–19 In this closing section of Part I, the Jews are told that there will be a reversal of their mourning and their position in the world. Returning at last to the question about fasting, the Lord announces through his prophetic messenger that there will come a time when it will cease. The people’s mourning (expressed in fasting) will be turned into joy, for their low position among the nations will be changed. And they will be a source of blessing to Gentiles, for all the peoples of the earth will join them on pilgrimages to worship the Lord at Jerusalem.
The prophet announces that a day is coming when their fasts and mourning will give way to festivals (cf. Isa 65:18–19; Jer 31:10–14). Verse 19 closes with an exhortation to Zechariah’s contemporaries to “love truth and peace.”
20–22 As v.22 indicates, the “peoples” are Gentile nations. In view of the parallelism with “many peoples,” “powerful nations” is perhaps better translated “numerous nations.” Numerous Gentiles will make a pilgrimage to Jerusalem in order to seek and entreat the Lord (see also Isa 2:1–5; Mic 4:1–5).
23 “In those days” is equivalent to “in that day.” “Ten” indicates a complete number. This verse closes with the reason for the Gentiles’ desire to accompany the Jews on pilgrimages to Jerusalem: “We have heard that God is with you.” Israel will be the means whereby God draws the nations of the earth to the Lord in the time of the messianic kingdom.
Part II (chs. 9–14)
V. Two Prophetic Oracles: The Great Messianic Future and the Full Realization of the Theocracy (9:1–14:21)
A. The First Oracle: The Advent and Rejection of the Messiah (9:1–11:17)
1. The advent of the messianic King (9:1–10:12)
a. The destruction of nations and preservation of Zion (9:1–8)
1–2a Part II of the book of Zechariah contains two undated oracles, though they probably belong to Zechariah’s old age (shortly after 480 B.C.). More important than the date are the wide scope of the prophecies and the frequent emphasis on the end times, particularly the arrival of the great Messianic Era. Chapters 9–14 are almost exclusively eschatological.
The theme of Part II centers around the judgment and blessing that accompany the appearance of the messianic King. The mood of the first oracle is characterized by change. In the midst of judgment (9:1–7), Israel finds deliverance (9:8). Yet in the midst of blessing (9:9–10:12), Israel experiences sorrow (11:1–17). And when the messianic King comes, he is rejected! The judgment with which the first oracle begins commences north of Palestine and proceeds south down the west coast of Syro-Palestine (9:1–7). But Israel will be preserved for the advent of her Messiah (9:8). Thus this first section stands in sharp contrast with 1:11 and prepares the way for 9:9. It is probably best to understand 9:1–8 as a prophetic description of the Lord’s march south to Jerusalem, destroying—as Divine Warrior—the traditional enemies of Israel.
As history shows, the agent of the Lord’s judgment was Alexander the Great. After defeating the Persians (333 B.C.), Alexander moved swiftly toward Egypt. On his march he toppled the cities in the Aramean (Syrian) interior, as well as those on the Mediterranean coast. Yet, on coming to Jerusalem, he refused to destroy it. Verse 8 attributes this protection to the miraculous intervention of God.
In v.1, Hadrach is to be identified with Hatarikka, near Hamath. Damascus was the leading city-state of the Arameans. The last half of this verse can be rendered “For the eye of the LORD is on all mankind, as well as on the tribes of Israel” (see NIV note), though the most natural translation is that of NIV. The thought may be that the eyes of human beings, especially all the tribes of Israel, are toward the Lord (for deliverance).
2b–4 The Lord’s word of judgment next came on the great Phoenician cities Tyre and Sidon, particularly the former. The judgment of Tyre and Sidon was also foretold in greater detail in Eze 26:3–14; 28:20–24. Ezekiel’s prophecy against Tyre was remarkably fulfilled to the letter, first through Nebuchadnezzar, then through Alexander (see ZPEB, 5:832–35). By building a mole or causeway out to this island bastion, Alexander accomplished what Nebuchadnezzar could not do in thirteen years.
The last clause of v.2 may be either concessive (“though they are very skillful”; cf. Eze 28:5) or causal (“because they think they are so wise”; cf. Eze 28:4). Either way, their skill or wisdom is explained in v.3, which describes Tyre’s island fortress (Isa 23:4) and the great wealth she acquired through commerce. “Stronghold” (GK 5190) refers to the seemingly impregnable island defenses of offshore Tyre, which was surrounded by a wall 150 feet high. The similes in the rest of the verse underscore Tyre’s proverbial wealth. Despite her abundance and power, she will be destroyed.
5–7 Four of the five major Philistine cities are mentioned (Gath is omitted, evidently because it had lost all significance by this time). The Philistine cities were greatly alarmed at Alexander’s inexorable advance. This was particularly true of Ekron, the northernmost city and the one that would suffer first; her “hope” that Tyre would stem the tide would meet with disappointment.
“Foreigners” probably refers to people of mixed nationality; they characterized the postexilic period (Ne 13:23–24). In v.6 the Lord explains that he is going to transform the Philistines by breaking their pride. Their “repulsive ritual” is described in the first half of v.7. The “blood” is that of idolatrous sacrifices, and “forbidden food” refers to polluted or ceremonially unclean foods. Obviously, other idolatrous practices are also included. Yet a Philistine remnant will belong to God and will become leaders in Judah. This interpretation is confirmed by the prediction that Ekron will be “like the Jebusites” in a good sense. When David conquered Jerusalem, he did not destroy the Jebusites; instead, they were absorbed into Judah (e.g., Araunah in 2Sa 24:16; 1Ch 21:18). So it will be with a remnant of the Philistines.
8 The verse begins with “But,” setting it in contrast with the preceding judgments on the surrounding nations. “I” signals the fact that God was speaking through Zechariah. Just as God was to be a “wall of fire” around Jerusalem (2:5), so here he will “defend” his chosen people and land. “House” (GK 1074) stands for the land and people of Israel, among whom the Lord God had his earthly throne, so to speak, in the temple at Jerusalem. The defense is against the marauding forces of Alexander overrunning that area. “Never again” anticipates the second advent of the Messiah for its final, complete fulfillment. The word for “oppressor” is translated “slave driver” in Ex 3:7 et al.
b. The advent of Zion’s King (9:9–10)
9a Verses 1–8 predicted the military campaigns of Alexander the Great as he advanced on a war-horse south from Aram (Syria), subjugating city after city. The scene depicts intense battle and war; yet it is the implements of war that the messianic King is said to remove from Israel in v.10. The language here is an echo of Zep 3:14. Zechariah first calls on Jerusalem’s people to rejoice.
9b The prophet now gives the reasons for the rejoicing. The jubilation is over a new Sovereign. The first reason for joy, then, is the coming of the messianic, Davidic (note the “your”) King. “To you” may be alternatively rendered “for you,” i.e., “for your benefit.” After announcing the King’s coming, the prophet describes the King’s character. (1) The King is righteous, conforming to the divine standard of morality and ethics, particularly as revealed in the Mosaic legislation. (2) He is also saving. (3) In contrast to most kings (such as Alexander), he is humble or gentle. (4) He is peaceful; this is the meaning of his riding on a colt, the foal of a donkey, though it possibly suggests both peace and humility. At any rate, he does not come on a war-horse. Although Jesus was acclaimed Messiah at his Triumphal Entry into Jerusalem (Mt 21:1–9; Mk 11:1–10; Lk 19:28–38; Jn 12:12–15), his own people nonetheless rejected him and his peace (cf. Lk 19:39–44 and, later, his crucifixion).
10 The first reason for rejoicing is the coming of the King (v.9). The second reason is the establishment of his kingdom—a kingdom of universal peace in Israel and among the nations and universal sovereignty. Again, in contrast with Alexander’s empire, which was founded on bloodshed, the messianic King will establish a universal kingdom of peace. A shift begins from the foundation for peace (v.9) to the fact of peace. The progressive fulfillment reaches to the Messiah’s second advent, when weapons of warfare will be either removed or converted to peaceful pursuits (cf. Isa 2:4; 9:5–7; 11:1–10; Mic 5:10–15). The chariot is related to Ephraim because it was characteristic of the army of the northern kingdom of Israel. An impressive sidelight on the removal of war-horses from Jerusalem is Zechariah’s statement that the messianic King would enter the city riding on a donkey, an animal symbolizing peace, not war.
The chariot, the war-horse, and the battle bow represent the whole arsenal used in ancient warfare; so the passage implies the destruction of this whole arsenal. Not only will there be disarmament and peace in Israel, but the messianic King will also proclaim “peace” (shalom; GK 8934) to the nations—a fulfillment of the Abrahamic covenant (cf. 14:16; Ge 12:3; 18:18; 22:18). “From sea to sea” has been variously explained as “from the Nile to the Euphrates” (cf. Ge 15:18; Ex 23:31), “from the Mediterranean to the Red Sea,” and “from the Mediterranean to the Dead Sea.” In any case, the Messiah’s rule is to be universal. The same is implied in the phrase “from the River [Euphrates] to the ends of the earth” (cf. Ps 72:8–11; Isa 66:18). This will be the true “triumphal entry” (cf. 14:1–11; Mt 23:37–39).
c. The deliverance and blessing of Zion’s people (9:11–10:1)
11–13 Although the Messiah’s mission is to establish his kingdom of “peace,” he must first conquer all enemies and deliver his people. This he sets out to do. Before he can reign in peace, he must fully deliver and restore Israel. The passage is filled with battle terminology: prisoners, fortress, bow, sword, arrow (vv.12–13), trumpet (v.14), and slingstones (v.15). Here the Messiah is depicted as a conquering King (Divine Warrior).
“You” is emphatic and refers to Zion (v.9). The “blood of my covenant with you” probably has in view the Mosaic covenant (Ex 24:3–8). “Prisoners” evidently refers to those still in the land of exile, Babylonia. The Lord will free them because he is bound to them by covenantal relationship. The “waterless pit” recalls Joseph’s and Jeremiah’s predicament (Ge 37:24; Jer 38:6–9). Those outside the land who have hope in the future, delivering King (vv.9–10) are exhorted to return. While “fortress” (GK 1315) may refer initially to Jerusalem (Zion) and Judah, the ultimate reference may well be to God himself, the only source of real security. “Twice as much” indicates full or complete restoration.
The basis for the hope is given in v.13. The verse is progressively fulfilled. The initial, partial fulfillment is apparently to be found in the conflict between the Maccabees (“Zion”) and the Seleucids (“Greece”). But the final, complete fulfillment awaits the outworking of chs. 12 and 14 and 9:16–17. The point of the verse is that God’s people will gain the victory over their enemies.
14–16 Here the sound of the trumpet is evidently a reference to thunder (cf. Ex 19:16–19). God will come down to aid, protect, and deliver his covenant people. On the bowl used for sprinkling the corners of the altar, see Lev 4:7. Verse 16 plainly declares the divine deliverance of Zion’s people. “That day” embraces the final eschatological era.
“His people” are the Lord’s flock (cf. Ps 100:3). There is an apparent antithesis between the “slingstones” used to subdue Israel’s enemies and the precious stones, or “jewels” (the saved, victorious remnant), that will sparkle in the Lord’s land. The Hebrew for “crown” (GK 5694) is often used of the crown of the high priest. How appropriate, then, for Israel, restored as a priestly nation (see ch. 3)!
17 With Israel’s deliverance comes blessing, including agricultural prosperity, because Israel’s covenantal God controls the weather and the rain (10:1). The result is a land of peace, prosperity, and plenty. “They” is literally “he” (possibly the Lord), but the singular could be collective for the delivered remnant of the future. “Grain” and “new wine” are signs of prosperity.
10:1 This verse probably contains a veiled polemic against Baal and Baalism (cf. Jer 14:22; Am 5:8). The Lord, not Baal, is the one who controls the weather and the rain, giving life and fertility to the land. Therefore the people of God are to pray to him and trust in him. Some regard the spring rains as literal; others understand them as spiritual and typical. Perhaps both are in view. Certainly in the grand consummation of the Messianic Era, both the physical and spiritual realms will flourish (cf. Isa 55:1–12; Hos 6:3; Joel 2:21–32).
d. Warning and encouragement (10:2–4)
2 Zechariah warns Israel’s idolatrous leaders but encourages the people. Prayer to God brings blessing (v.1), but trust in idols (or the false gods they represent) produces disappointment and sorrow. The “idols” (teraphim; GK 9572) are household gods (cf. Ge 31:19); they were used for divination during the period of the “judges” Qdg 17:5; 18:5). “Diviners” were consulted to foretell the future. Since they “see visions” and “tell dreams,” they were included among the false prophets. Resorting to diviners for information and guidance is specifically proscribed in Dt 18:9–14, because God provided true prophets for his people (Dt 18:15–22).
Because diviners are unreliable, “they give comfort in vain”—e.g., when they wrongly promise rain and fruitful seasons. Similarly, because diviners speak lies, “therefore” the people are led astray like sheep without a shepherd. What the people need is spiritual leadership, but it is lacking (cf. Mk 6:34).
3–4 God threatens to judge the selfish, corrupt, unqualified leaders of the nation (cf. Eze 34:1–10). Since the earthly leaders are not taking proper care of the “flock,” the Lord promises to care for them himself and to make them like a proud horse triumphant in battle. Verse 4 probably should be taken as messianic. So understood, the Messiah will come from Judah (cf. Ge 49:10; Jer 30:21). He is called (1) “the cornerstone” (cf. 3:9; cf. also Ps 118:22; Isa 28:16); (2) “the tent peg,” a figure of a ruler as the support of the state (cf. Isa 22:23–24); and (3) “the battle bow,” part of the Divine Warrior terminology (cf. Ps 45:5; Rev 19:11–16). From Judah will also come “every” divinely sanctioned king and ultimately the Messiah.
e. Israel’s victory over her enemies (10:5–7)
5 The Lord promises to make Israel mighty and to reunite and restore the nation, causing the people to rejoice in him. Judah (i.e., its people) is probably the antecedent of “they.” In the context “mighty men” has a military connotation: “valiant warriors.” “Because” introduces the reason for their victory: supernatural help (“the LORD is with them”) enables the infantry to overcome the cavalry (a symbol of power). God’s people win against superior odds. Although the final fulfillment doubtless lies in the future, perhaps the first stage in the progressive fulfillment of the passage is to be found in the Maccabean victories.
6–7 There will be a reunification of south (Judah) and north (Joseph). The reason for their restoration is given as God’s tender, motherly “compassion.” The reason for their not continuing in a state of rejection is that the Lord is their covenantal God, bound to his people in a covenant relationship (cf. Ro 11). God’s promise to answer them implies that they will pray to him for deliverance. Not only will Judah be like mighty men, but so also will Ephraim, resulting in great exuberance. For gladness associated with wine, see also Ps 104:15. The Lord is the secret, source, and sphere of this joy (Php 4:4).
f. Israel’s complete deliverance and restoration (10:8–12)
8–9 The Lord promises to regather his people from distant lands. He will strengthen them, while the power of their ancient and traditional oppressors wanes. The word “redeem” (GK 1457) is often used for ransoming from slavery or captivity (see Isa 35:10; Mic 6:4; cf. 1Pe 1:18–19). “Before” seems to recall the situation in Egypt (Ex 1:6–20). Even in the Diaspora the Jews will remember the Lord. According to the meaning of Zechariah’s name, “the LORD remembers” his covenant people and promises. Now the prediction is made that they will remember him. And they will also survive and return to the Promised Land.
10–12 Egypt and Assyria, the two ancient oppressors of God’s chosen people, are probably intended to represent all the countries where the Israelites are dispersed. They evoke memories of slavery and exile. The promise of regathering is similar to that in Isa 11:11–16. “Gilead” lies east of the Jordan and “Lebanon” west of the Jordan—both in the territory of the old northern kingdom.
On the statement that “there will not be room enough for them,” see v.8 and Isa 49:19–21; 54:2–3. Obstacles will be no barrier (v.11). The people “will pass through the sea of trouble”—as at the Red Sea, or Sea of Reeds. The “scepter” (i.e., “rule”) of other great powers over them will cease. If the Ephraimites (northern kingdom) are still in view (see v.7), God is promising to do the same for them as he did for Judah (v.6), namely, to strengthen them. The source of the strength is the Lord himself. Walking “in his name” is probably equivalent to serving “as his representatives or ambassadors,” though it may also mean that they will live “in keeping with his revealed character”—by divine enablement, of course.
2. The rejection of the messianic Shepherd-King (11:1–17)
a. The prologue (11:1–3)
1–3 Some interpret this little poem as a taunt song describing the lament over the destruction of the nations’ power and arrogance (ch. 10), represented by the cedar, the pine, and the oak. Their kings are represented by the shepherds and the lions. So understood, vv.1–3 provide the conclusion for the preceding section. But others interpret the piece more literally as a description of the devastation of Syro-Palestine because of the rejection of the Messiah and Good Shepherd (vv.4–14). Verses 1–3 would then introduce the next section. The names in the text—Lebanon, Bashan, and Jordan—seem to favor this approach. Part of the fulfillment would be the destruction and further subjugation of that whole area by the Romans, including the fall of Jerusalem in A.D. 70 under Emperor Vespasian and General Titus, as well as the later fall of Masada. This action quelled one of several Jewish rebellions against Rome. Understood this way, the passage is in sharp contrast with what has just preceded in ch. 10, with its prediction of Israel’s full deliverance and restoration to the covenant land. Now the scene is one of desolation for the land, followed by the threat of judgment and disaster for both land and people.
Lebanon was famous for its cedars, but they will be consumed. Jewish rabbis identified Lebanon here with the second temple (cf. 1Ki 6:15–18; 2Ch 2:8–9). The royal palace in Jerusalem was definitely referred to as “Lebanon” in Jer 22:23 (see 1Ki 7:2). The passage announces a judgment that would embrace both people and land, including Jerusalem and the temple. The pines and the oaks are to wail; for if the cedars do not survive the coming destruction, neither will they.
Bashan lay east of the Jordan and north of Mount Gilead. The Israelites took it from the Amorite king, Og, at the time of the conquest of Canaan (Nu 21:32–35). It was allotted to the half-tribe of Manasseh (Nu 32:33; Jos 13:30; 17:5). Bashan was renowned for its rich pastures and abundance of choice cattle (Dt 32:14; Eze 39:18). The oaks of Bashan are to wail because the “dense” (or better, “inaccessible”) forest of Lebanon has been felled. How, then, can the lesser and more accessible trees escape?
The shepherds are wailing because the coming destruction will leave no pasture land for their flocks. Similarly, the lions are roaring because their lairs and food are gone, again because of the coming destruction.
b. The prophecy of the rejection of the Good Shepherd (11:4–14)
4–5 The reason for the calamity is the people’s rejection of the messianic Shepherd-King. Just as the Servant in the Servant Songs (found basically in Isa 42; 49; 50; 53) is rejected, so here the Good Shepherd (a royal figure) is rejected. The same messianic King is in view in both instances. The purpose of this section, then, is to dramatize the rejection of the coming messianic Shepherd-King and the resulting rejection of Israel, ending in their judgment. “My God” indicates Zechariah’s personal, intimate relationship with the Lord. What follows is addressed to him. Evidently he is instructed to act out the role of a good shepherd for the flock, i.e., Israel. The “slaughter” is explained in v.5, where the sheep (the Jews) are bought as slaves by outsiders. At least part of the fulfillment came in A.D. 70 and after. The sellers are their own shepherds—bad rulers or leaders.
6 “For” introduces the reason for the misery described in v.5, namely, the Lord’s displeasure. The verse also interprets the parable of the flock. The “land” is Palestine. While the fulfillment may have been partially realized during the intertestamental period, it also seems to reach to Roman times; so one example of “king” would perhaps be the Roman emperor (cf. Jn 19:15), and those who “oppress the land” would include the Romans.
7–8a Zechariah carries out his divine instructions. In doing so, he becomes a type of the messianic Shepherd-King. He gives special attention to the “oppressed” (or “afflicted”) of the flock. He also takes two staffs to ensure divine “favor” (GK 5840) on the flock and to ensure its “union” (GK 2482). Such unity (cf. Eze 37:15–28) is the result of the gracious leadership of the Good Shepherd.
Since so many interpretations have been given to the first part of v.8 (forty by one count), obviously no certainty is possible. “In one month” has been taken to refer to (1) a literal month, (2) a short period of time, and (3) a longer period of indefinite duration. One’s conclusion on this matter will depend on one’s identification of “the three shepherds.” Four of the more popular interpretations are: (1) Eleazar, John, and Simon (the leaders of the three Jewish factions during the siege of Jerusalem by Titus in A.D. 70); (2) Seleucus IV, Heliodorus, and Demetrius Soter (three Seleucid kings); (3) Jason, Menelaus, and Alcimus (high priests); and (4) three classes of leaders, such as prophet, priest, and king (or a lesser civil authority). This much is certain: The Good Shepherd will dispose of all unfit leaders.
8b–9 In spite of the ideal ministry of the Good Shepherd, the flock as a whole detested him. Similarly, he grew weary of them (cf. Isa 1:13–14) and terminated his providential care of the sheep so that they even ate “one another’s flesh.” According to Josephus, this actually happened during the siege of Jerusalem in A.D. 70 by the Romans.
10–11 A further consequence of the Shepherd’s rejection is the cessation of his gracious favor. He revokes his covenant of security and restraint, by which he had been apparently holding back the nations from his people (cf. Eze 34:25; Hos 2:18). Now the nations (e.g., the Romans) will be permitted to overrun them. The last “it” evidently refers to Israel’s affliction by the nations (cf. Mt 23:13, 23–24, 33–39). Faithful believers discern that what happens (e.g., the judgment on Jerusalem and the temple in A.D. 70) is a fulfillment of God’s prophetic word—a result of such actions as those denounced in Mt 23, which led to the rejection of the Good Shepherd.
12–13 Now comes the final, outright rejection of the Good Shepherd, including even “severance” pay (his death is predicted in 13:7). “Give me my pay” speaks of the termination of the relationship; “keep it” is a more emphatic way of terminating the relationship. The “flock” (v.11) responds with thirty pieces of silver as the remuneration for the Shepherd’s services. This sum was not only the price of a slave among the Israelites in ancient times (Ex 21:32) but also apparently a way of indicating a trifling amount. Next the Lord instructed Zechariah: “Throw it to the potter”—possibly a proverb. “So I took” indicates not only the prophet’s obedience but also his continuing to “impersonate” the Good Shepherd by acting out this “parable.” For the NT use of vv.12–13, see comments on Mt 26:14–15; 27:3–10.
14 The first staff, called “Favor,” was broken (v.10). Now the second one, called “Union,” is broken. This signifies the destruction or dissolution of the covenant nation, particularly of the unity between the south and the north. Yet even this new destruction and dispersion are not permanent; otherwise there would be no point in the promises of Israel’s future deliverance, regathering, and restoration in the succeeding chapters.
c. The worthless shepherd (11:15–17)
15–16 With the Shepherd of the Lord’s choice removed from the scene, a foolish and worthless shepherd replaces him. Zechariah acts out the role of such a bad shepherd, thus signifying that a selfish, corrupt, and greedy leader would arise and afflict the flock—the people of Israel. So the first oracle of Part II ends on a note of sorrow. “Again” doubtless refers to v.7, where Zechariah took two shepherd’s staffs as the equipment of the Good Shepherd. The “equipment” would also include a bag for food, a pipe or reed for calling the sheep, a knife, and a case for setting and binding up broken bones. The bad shepherd is here characterized as “foolish” (GK 216), a word denoting “one who is morally deficient” (NIV note on Pr 1:7).
The reason for Zechariah’s impersonation of a foolish shepherd is explained by the “For”: God is going to raise up a shepherd who will not do what a good shepherd should; instead he will destroy the sheep. When one removes “not” from the sentence, one has an enlightening description of a truly effective pastoral ministry in the church today: (1) “care for the lost,” (2) “seek the young,” (3) “heal the injured,” and (4) “feed the healthy.” The bad shepherd will do none of these things. Instead of feeding the sheep, he will feed on them—preying on the unwary. He will even tear off their hoofs, apparently in search of the last edible morsel.
17 This same sinister figure is now called “the worthless [GK 496] shepherd” because of his diabolical deeds, such as deserting the flock, in contrast to the Good Shepherd (Jn 10:11–13). For this reason judgment is pronounced against him. While this counterfeit shepherd may have found a partial, historical fulfillment in such leaders as Bar Kokhba, who led the Jewish revolt against the Romans in A.D. 132–35 and was hailed as the Messiah, it seems that the final stage of the progressive fulfillment of the complete prophecy awaits the rise of the final Antichrist (cf. Eze 34:2–4; Da 11:36–39; Jn 5:43; 2Th 2:3–10; Rev 13:1–8). The imprecation calls for his power (“arm”) to be paralyzed (“completely withered”) and his intelligence (“right eye”) to be frustrated or nullified (“totally blinded”; cf. Rev 19:19–21; 20:10).
B. The Second Oracle: The Advent and Reception of the Messiah (12:1–14:21)
1. The deliverance and conversion of Israel (12:1–13:9)
a. The siege of Jerusalem (12:1–3)
1 Zechariah next encourages God’s covenant people by contrasting initial judgment on them with their ultimate deliverance, restoration, and blessing. “In [or on] that day” appears sixteen times in the second oracle, placing it, for the most part, in the end times. The oracle basically revolves around two scenes: the final siege of Jerusalem and the Messiah’s return to defeat Israel’s enemies and to establish his kingdom fully.
It is surprising to be informed that the oracle concerns “Israel” instead of “Judah and Jerusalem,” but it is clear that in chs. 12–14 “Israel” means the whole nation, not just the northern kingdom. The oracle begins by describing the Lord’s creative power in the heavens, on the earth, and in human beings (Ge 2:7). Perhaps this description is a means of strengthening the royal and sovereign authority of the message.
2–3 Jerusalem is pictured as a cup that the nations gather around, eager to partake of its contents. But as they drink from her, they become intoxicated and reel. The end of v.2 indicates that the siege of Jerusalem will obviously affect Judah as well. Jerusalem is compared to a heavy, “immovable rock” that the nations attempt to move but only hurt themselves in the process. This, of course, will be due to special divine intervention and protection (vv.4–5). On the invasion of Jerusalem, “when all the nations of the earth are gathered against her,” see also 14:2; Joel 3:9–16; Rev 16:16–21.
b. The divine deliverance (12:4–9)
4–6 In Dt 28:28, “panic” (“confusion of mind”), “madness,” and “blindness” are listed among Israel’s curses for disobeying the stipulations of the covenant. Now these curses are turned against Israel’s enemies. Special emphasis is laid on the horses to exalt God’s power. On God’s “watchful eye” over his people, see Pss 32:8 and 33:18. The wise leaders discern that the source of the people’s strength is “the LORD Almighty.” These faithful leaders are compared to a fire destroying wood and sheaves of grain; thus will they consume their enemies (cf. Jdg 15:3–5). By contrast Jerusalem and her people “will remain intact in her place.”
7–9 In the coming deliverance there will be no superiority or inferiority or ranking of some above others in honor. Ultimately the Lord is the one who does the saving, the shielding or protecting, and the destroying of enemies. He will make the “feeblest” (lit., “the one who stumbles”; GK 4173) among them like David, who was celebrated as a great warrior. And the members of the Davidic dynasty will be “like God,” which, in turn, is explained as being “like the Angel of the LORD going before them.” God will be with them, will go before them, and will give them supernatural strength.
c. Israel’s complete deliverance from sin (12:10–13:9)
10 Now there is movement from the physical deliverance, just described, to spiritual deliverance (cf. Dt 30:1–10). The Lord promises to “pour out” (GK 9161) his Spirit on his covenant people. The imagery is doubtless that of water as an emblem of the Holy Spirit. The recipients are the royal leaders and people of Jerusalem, representative of the inhabitants of the whole land. The content of the effusion is “a spirit of grace and supplication.” While it is possible to construe “spirit” in the sense of “disposition,” it seems preferable to follow the NIV margin note and see here a reference to the Spirit of God (cf. Isa 32:15; 44:3; 59:20–21; Jer 31:31, 33; Eze 36:26–27; 39:29; Joel 2:28–29). Because of the convicting work of God’s Spirit, Israel will turn to the Messiah with mourning.
The most common meaning of the Hebrew preposition translated “on” is “to” (NIV note); there is no good contextual reason to depart from it here. The emphasis, then, is not on looking “on” (or “at”) the Messiah literally but on looking “to” him in faith (cf. Nu 21:9; Isa 45:22; Jn 3:14–15). Some see this taking place at the second coming of Christ to the earth, or perhaps just prior to his second advent. The object of the people’s look of faith is identified as “the one they have pierced” (cf. Ps 22:16; Isa 53:5; Jn 19:34). John 19:37, which quotes this part of the verse, is but a stage in the progressive fulfillment of the whole. The final, complete fulfillment is yet future for Israel (Ro 11:25–27). The similes at the end of the verse accentuate the people’s mourning (see Ex 11:5–6; Jer 6:26).
11 The convicting work of the Spirit of God will produce national contrition or repentance, led by the civil (royal) and religious leaders. The future weeping (“on that day”) in Jerusalem is compared with “the weeping of Hadad Rimmon in the plain of Megiddo.” Hadad-Rimmon is perhaps best taken as a place name (containing the names of ancient Semitic fertility gods) near Megiddo. So understood, the simile refers to the people of this town mourning the death of King Josiah (2Ch 35:20–27; see v.22 there for the plain of Megiddo and vv.24–25 for the mourning).
12–14 The expressions “each clan by itself” and “their wives by themselves” are doubtless intended to emphasize the sincerity of the mourning as true repentance. This is no purely emotional public spectacle. Nor are professional mourners involved. Individually and corporately, this is the experience of Lev 16 (the Day of Atonement) and Ps 51 (a penitential psalm) on a national scale. The mourning includes the royal house of David and the family of his son Nathan (2Sa 5:14), also the house of Levi and the family of Shimei son of Gershon, the son of Levi (Nu 3:17–18, 21), as well as “all the rest.” While the repentance is led by the civil (royal) and religious leaders, it extends to every clan in the nation (cf. Isa 53:1–9).
13:1 Verse 1 contains new-covenant terminology. In Jer 31:33–34 God promised Israel: (1) enablement through his Spirit to obey his law (v.33a; Eze 36:26–27); (2) an intimate personal relationship and fellowship (v.33b); (3) a saving knowledge of himself (v.34a; Ro 11:26a); and (4) the forgiveness of sins (v.34b; Eze 36:25; Zec 3:4, 9; Ro 11:27). It is clear from the NT (e.g., Lk 22:20; 1Co 11:25; Heb 8–10) that the church—Gentiles and the spiritual remnant of Israel (Ro 11:1–16)—is today the recipient of the benefits promised to Israel in the new covenant. This is made possible only by God’s sovereign, gracious grafting of Gentiles into that place of blessing (Ro 11:17–24). The cleansing referred to is related particularly to the fourth provision of the new covenant (see above) and is ultimately made possible through the atoning death of the pierced one (12:10).
2–3 Not only will there be personal internal cleansing—morally and spiritually—but also external cleansing, as the country is purged of “idols” and “false prophets,” both of which were such a constant snare and source of deception to Israel (10:2–3; Jer 23:30–32; 27:9–10; Eze 13:1–14:11). God himself (“I”) declares that he will rid the land of the names (i.e., the influence, fame, and even the very existence) of the idols. That false prophecy was still a problem in the postexilic period is clear from Ne 6:12–14. That both idolatry and false prophecy would once again be a problem in the future is evident also in Mt 24:4–5, 11, 15, 23–24; 2Th 2:2–4; Rev 9:20; 13:4–15. The “spirit of impurity” that inspired the false prophets to lie will also be removed. In that future day, if anyone dares to utter false prophecies (“lies”), his own parents—in obedience to Dt 13:6–9—will take the lead in executing him. The word “stab” (GK 1991; cf. “pierced” in 12:10) indicates that the feelings and actions shown in piercing the Messiah will be directed toward the false prophets.
4–6 Because of these stern measures, a false prophet will be reticent in identifying himself as such and will be evasive in responding to questioning. To help conceal his true identity, he will not wear “a prophet’s garment of hair,” such as Elijah wore (2Ki 1:8). To avoid being killed, he will deny being a prophet and will claim to have been a farmer from his youth. And if some suspicious person notices marks on his body and inquires about them, he will claim he received them in a scuffle with friends or as discipline from his parents during childhood. Apparently the accuser suspects that the false prophet’s wounds were self-inflicted to arouse his prophetic ecstasy in idolatrous rites (as in 1Ki 18:28; cf. also Lev 19:28; 21:5; Dt 14:1; Jer 16:6; 41:5; 48:37).
7 Compared to the immediately preceding verses, the oracle now moves back to the time when Israel would be scattered because of her rejection of the true messianic Shepherd. Then, after the announcement of the dispersion, the oracle seems to advance to a future period when Israel will undergo a special, purifying discipline, as silver and gold are refined (vv.8–9). The surviving remnant will be the Lord’s people (v.9).
Death is announced against one whom God calls “my shepherd,” i.e., the royal Good Shepherd—the true Shepherd of 11:4–14, in contrast with the foolish and worthless shepherd of 11:15–17. God also identifies him as “the man who is close to me.” The expression eventually leads to Jn 10:30: “I and the Father are one” (cf. also Jn 1:1–2; 14:9).
In 11:17 it was the worthless shepherd who was to be struck; now it is the Good Shepherd (cf. 12:10). Apparently the one who wields the “sword” is God himself. In 12:10–14 the Messiah’s death is presented as an act of Israel, but here it is the sovereign act of God (cf. Isa 53:10; Ac 2:23). When the Shepherd is struck, the sheep (cf. 10:3, 9) are scattered, in fulfillment of the curses for covenant disobedience (Dt 28:64; 29:24–25). This part of v.7 is quoted by Jesus not long before his arrest (Mt 26:31; Mk 14:27) and applied to the scattering of the apostles (Mt 26:56; Mk 11:50), but they are probably intended to serve as a type of the Diaspora that occurred in A.D. 70 and following. “The little ones” are the remnant (vv.8–9), “the oppressed” or “afflicted of the flock” (11:7, 11; cf. Isa 6:13; 66:22–24).
8–9 These verses apparently precede vv.1–6 chronologically. They depict a refining process for Israel. While what happened in A.D. 70 at the hands of the Romans may have been an initial stage in the progressive fulfillment, the final stage is yet future, for Israel as a whole is not in the proper covenant relationship with God described in v.9. The fact that a remnant will survive (“one-third”) reveals God’s mercy in the midst of judgment.
The survivors (cf. Jer 30:7) are those of 12:10–13:1; they will constitute the Jewish nucleus of the messianic kingdom and will evidently include the 144,000 of Rev 7:1–8 and 14:1–5. The calling on the Lord’s name includes the “supplication” of 12:10. The verse closes with the covenant formula: “I will say, ‘They are my people,’ and they will say, ‘The LORD is our God.’ ” Thus the new covenant will be fulfilled for Israel, and they will be restored to proper covenant relationship with the Lord (cf. also Eze 20:30–44, esp. v.37).
2. The Messiah’s return and his kingdom (14:1–21)
a. The siege of Jerusalem (14:1–2)
1–2 The ultimate goal of all history is the Lord’s personal appearance and reign. But before the literal and full manifestation of his kingdom, the earth must experience the throes of birth pangs. There is a return to the refining process as the nations gather at Jerusalem and ravish her. Although “a day of the LORD” is not the usual construction for “the day of the LORD,” it doubtless means the same thing; “that day” occurs throughout the context (chs. 12–14). Perhaps this particular construction is used here to emphasize the fact that the “day” is distinctively the Lord’s. Human beings are having their day now; a day of the Lord is yet to come. “Your” refers to Jerusalem.
“I” is a reminder that the sovereign God is in complete control. As the Lord of history and nations, he is the Prime Mover. The scene depicted here (contingents from all nations gathered to fight against Jerusalem) is probably the same as the one in Rev 16:16–21 (Armageddon). This eschatological verse alone—with its statement that “the city will be captured”—is sufficient to refute the notion popular in certain circles that “the times of the Gentiles” (Lk 21:24) were fulfilled as of the rebirth of the modern state of Israel. According to Lucan theology, after “the times of the Gentiles are fulfilled,” Jerusalem will be trampled on no more. Since Zec 14:2 clearly indicates that Jerusalem will be “trampled on” again in the future, the “times of the Gentiles” would seem to extend to the Messiah’s second advent, when those “times” will be replaced by the final, universal, everlasting kingdom of Da 2:35, 44–45. The rest of v.2 delineates some of the horrors that still await Jerusalem and its people. The fulfillment must still lie in the future. At that time all this will happen to fulfill the curses pronounced against covenant disobedience (Dt 28:30).
b. The tokens of the Messiah’s return (14:3–8)
3–5 Just when it seems that all hope is gone, “then the LORD” himself appears as Divine Warrior and delivers his beleaguered people. But who is this “LORD”? When one compares this scene with Ac 1:9–12 and Rev 19:11–16, it appears certain that “the LORD” here is ultimately the Messiah. The passage, then, is indirectly messianic. “The day of battle” is any occasion when the Lord supernaturally intervenes to deliver his people, such as at the Red Sea (Ex 14:13–14). Acts 1:11–12 may well allude to the prophecy that “his feet will stand on the Mount of Olives,” which is situated “east of Jerusalem.” In the final days, when the Lord will stand on this mountain, it will split in two (perhaps due to an earthquake), creating a great valley running east and west. The purpose of the valley is to afford an easy means of rapid escape from the final anti-Semitic onslaught; the Mount of Olives has always constituted a serious obstacle to such an escape to the east.
The future escape of God’s people is compared with the time when their ancestors “fled from the earthquake in the days of Uzziah king of Judah”—an earthquake so devastating and memorable that it is mentioned also in Am 1:1. In announcing the Lord’s coming, Zechariah expresses his own personal faith in him (“my God”). “All the holy ones” will be in the Lord’s retinue when he comes. These apparently include both believers and unfallen angels (see Mt 25:31; Rev 19:14).
6–8 The precise meaning of these verses is admittedly uncertain, but the general picture is clear. The eschatological aspect of the Day of the Lord described here will be characterized by cataclysmic phenomena, including cosmic signs (cf. Isa 13:9–10; Joel 2:31; 3:15; Am 5:18; Mt 24:29–30; Rev 6:12–14; 8:8–12; 9:1–18; 14:14–20; 16:4, 8–9). Because of the topographical, cosmic, and indeed, even cataclysmic changes, that day will be “unique” (GK 285). The situation itself cannot be classified as either day or night—“a day known [only] to the LORD.” But after the judgment and suffering (possibly the refining of 13:8–9) are past, “there will be light” again, possibly symbolizing the ushering in of the new order.
Is the “living water” literal (physical) or figurative (spiritual)? It is probably best to view it as both literal and symbolic (cf. Pss 46:4; 65:9; Isa 8:6; Jer 2:13; Eze 47:1–12; Jn 4:10–14; 7:38; Rev 22:1–2). “The eastern sea” is the Dead Sea and “the western sea” is the Mediterranean.
c. The establishment of the Messiah’s kingdom (14:9–11)
9 Statements like “The LORD will be king over the whole earth” stand at the very center of a truly biblical theology. When this comes true in the fullest sense, the prayer of Mt 6:9–10 will be answered. The time is coming when there will be no more idolatry, polytheism, or even henotheism, but only high, ethical monotheism (cf. Dt 6:4).
10–11 The land around Jerusalem is to be leveled while Jerusalem is to be elevated (see v.4). Geba was located almost six miles north of Jerusalem at the northern boundary of the kingdom of Judah (2Ki 23:8). As the text indicates, the Rimmon mentioned here is the one situated “south of Jerusalem” (this distinguishes it from other OT towns of the same name). It is usually identified with En Rimmon (“spring of the pomegranate tree,” Ne 11:29; cf. Jos 15:32).
The term “Arabah” applied in part or wholly to the depression of the Jordan Valley, extending from Mt. Hermon, a 9100-ft. elevation in the Anti-Lebanon Range, and including both sides of the Jordan River, the Dead Sea, and the region slightly to the southwest as far as the head of the Gulf of Aqaba. That Jerusalem will thus be elevated is in agreement with Isa 2:2. The Benjamin Gate, the First Gate, and the Tower of Hananel were all at the northeastern part of the city wall, the Corner Gate was at its northwest corner, and the royal winepresses were just south of the city (cf. Jer 31:38). Furthermore, the city will be densely populated, never again to be depopulated through destruction. Finally, “Jerusalem will be secure” (see Jer 31:40).
d. The punishment of Israel’s enemies (14:12–15)
12–15 The prophet next reveals how God will deal with the antikingdom forces of vv.1–3. (1) He will strike them with a “plague,” just as he did the Assyrian army of King Sennacherib in 701 B.C. (Isa 37:36). (2) The Lord will strike the enemies of himself and his people with “great panic,” causing them to “attack each other” (cf. Jdg 7:22; 1Sa 14:15–20; 2Ch 20:23). (3) The rest of the people of Judah will rally to defend the capital. The validity of this last point rests on the NIV rendering “at Jerusalem.” Verse 14 ends with the Jews gathering the plunder, or spoils, of battle. Verse 15 adds that a plague similar to that in vv.12–13 will strike the beasts of burden, thus preventing their use for escape.
e. The universal worship of the King (14:16–19)
16 In spite of the awful decimation predicted in vv.12–15, there will be “survivors” (GK 3855)—a converted remnant from those nations—who will make an annual pilgrimage to Jerusalem “to worship the King” (see Isa 2:2–4; also Eze 40–48). “The Feast of Tabernacles” marked the final harvest of the year’s crops (Lev 23:34–43). It was to be a time of grateful rejoicing (Lev 23:40; Dt 16:14–15; Ne 8:17). The people were to live in “booths” as a reminder that their ancestors lived in booths when the Lord brought them out of Egypt (Lev 23:42–43). Beginning with the period of Ezra and Nehemiah, the reading (and perhaps teaching) of “the Book of the Law of God” became an integral part of the festivities (Ne 8:18; cf. Isa 2:3). The festival seems to speak of the final, joyful regathering and restoration of Israel in full kingdom blessing, as well as of the ingathering of the nations. It may continue to have some significance (at least typically) in the eternal state (in the New Jerusalem on the new earth), since God will “live” (lit., “tabernacle”; GK 5012) with his people (Rev 21:3).
17–19 The prophet next unfolds what will happen to the recalcitrant nations that refuse to send delegations on this annual pilgrimage to worship the King in Jerusalem: The blessing of rain will be withheld from them (cf. Dt 28:22–24). This principle is illustrated with Egypt. Thus will all be punished who do not make the annual pilgrimage to Jerusalem to worship the King and to observe the thankful expressions associated with the Feast of Tabernacles, and thus will the King be universally worshiped.
f. “HOLY TO THE LORD” (14:20–21)
20–21 Here the nature of the messianic kingdom is depicted: It will be characterized by holiness (see 2:12). There will be holiness in public life (“the bells of the horses”), in religious life (“the cooking pots in the LORD’s house”), and in private life (“every pot in Jerusalem and Judah”). Even common things become holy when they are used for God’s service. So it is with our lives. In this way God’s original purpose for Israel (Ex 19:6) will be fulfilled. “Cook” (GK 1418) means “cook the sacrifices.” While the Hebrew for “Canaanite” can also mean “merchant” (possibly referring either to 11:5 or to the kind of activity condemned by Jesus in Mt 21:12–13), “Canaanite” seems the better translation, representing anyone who is morally or spiritually unclean—anyone who is not included among the chosen people of God (cf. Isa 35:8; Eze 43:7; 44:9; Rev 21:27).
The final scene of the book of Zechariah anticipates Rev 11:15, toward which all history is steadily moving—“the kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever”—and Rev 19:16—“On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS.”
The Old Testament in the New
| OT Text | NT Text | Subject |
| Zec 3:2 | Jude 9 | Rebuking Satan |
| Zec 4:1–2 | Rev 11:4 | Lampstand and olive trees |
| Zec 4:10 | Rev 5:6 | Seven eyes of God |
| Zec 6:1–6 | Rev 6:2–8 | Four different-colored horses |
| Zec 8:16 | Eph 4:25 | Speaking the truth |
| Zec 9:9 | Mt 21:5; Jn 12:15 | Palm Sunday |
| Zec 11:13 | Mt 27:9–10 | Thirty pieces of silver |
| Zec 12:10 | Jn 19:37; Rev 1:7 | Looking on one pierced |
| Zec 13:7 | Mt 26:31; Mk 14:27 | Striking the shepherd |