ZECHARIAH

Parallel reading: The same as for Haggai.

1. Composition of the Book

There are two very distinct parts of this book: chs. 1 to 8, and chs. 9 to 14. The difference between the two in style and character of contents is very marked. Neither of these peculiarities would be sufficient, however, taken alone, to decide in favor of diverse authorship. The expression found in ch. 11:13 is quoted in Matthew 27:9 as having been spoken by Jeremiah. The text in Matthew is accepted as correct. These words do not occur in the present book of Jeremiah. It is remarkable that they are not ascribed to Zechariah, if he was known to be the author of the part of this prophecy in which they occur. Some believe that the book as we have it is a unit; some, that the latter part was by another prophet after the exile, and some, that it belongs to the pre-exilic period. It may have belonged originally to the prophecies of Jeremiah, as would be indicated by the quotation in Matthew, or it may have been written by another Zechariah, otherwise unknown.

Besides the great difference in style, the chief difference between the two parts of the book is in the setting of the thought. Everything that indicates the condition of the people is in accord with the conditions that obtained before the exile, and the threats of dispersion and the promises of restoration are just such as are found in the prophecies of Isaiah and Jeremiah, and they are of such a character that they would be inappropriate in the days after the Jews had already returned to their land when they had already suffered the captivity threatened.

Without entering fully upon the evidences for the different views already mentioned, in the study of the book here it will be assumed that the second part was not written by Zechariah, but belongs to the pre-exilic times.

2. Date and Historical Occasion

The occasion of this prophet was practically the same as that of Haggai, except that he prophesied later than Haggai. He began his work two months after the first message of Haggai, namely, in the eighth month of Darius’s reign, received most of what we have in his book in the eleventh month of the same year, and a further message for the people in the fourth year of Darius. (518 B. C.)

After the work had been resumed, as Haggai had urged, the enemies of the Jews again attempted to prevent them from building the temple. They demanded to know the authority for the work, and when told that it was granted by decree of Cyrus, these enemies sent letters to Darius telling him what these Jews were doing, intimating that damage would result to the king if they continued, and suggested that search be made to ascertain the truth of the claim of the Jews.

The messages from the prophet were probably given after this letter had been sent and before the answer was received. The repeated encouragement that Zechariah gives seems to belong to such a condition.

3. The Theme of the Prophecy

Confining our consideration to the first eight chapters of the book, all the prophecies of Zechariah were intended for the encouragement of the Jews in their work of rebuilding the temple. Haggai had induced them to begin this work. A few days before Zechariah first prophesied, Haggai had assured his people that Jehovah would so shake the nations that they would bring of their wealth to make the temple glorious. The first brief message of Zechariah was intended to warn the people against following the example of their fathers, who had refused to heed the words of the prophets that had spoken to them. Then the visions that Zechariah saw in the eleventh month were wholly intended for encouragement. They seem especially to have been meant to meet objections that would naturally suggest themselves to the Jews, and that would lead them to doubt their ability to complete the temple building.

4. The Meaning of the Different Messages

As already indicated, the first prophecy was a warning to the Jews not to disobey the words of the prophets now, as their fathers had disobeyed the words spoken by the former prophets. It was true that the fathers died and the prophets died, but their dying did not annul the warning given them, the words of the prophets did not fail, and their threat came upon the fathers before they did die.

The visions that follow seem to have been on the one occasion. All of them belong to the night of the twenty-fourth of February. They are in some respects rather obscure, and have been thought difficult to understand. They are, however, very interesting and very important. Only the meaning of each in general will here be attempted.

Four months before Haggai had promised that the nations would be shaken, and their possessions be brought to aid the Jews. In this first vision of Zechariah, the horsemen report that the nations are not disturbed, all are quiet. Then God is asked how long before the promise will be fulfilled. The answer is that Jehovah is displeased with the nations that are at ease, he will show his jealousy for Jerusalem, the house shall be built. More, not only shall Jerusalem be built, but the cities of Judah shall also be built again because of the prosperity that shall come upon the people of God.

The visions of the horns, representing the powers that scattered the Jews, and of the carpenters, or smiths, that were to overpower the horns, are properly one message. The enemies of the Jews were actively hostile, but their hostility would not prevail.

The Jews who had returned were so few, and particularly those whose homes were in Jerusalem, that there seemed small prospect of being able to accomplish the work. The next vision, ch. 2, is to meet this objection, and to remove such ground of discouragement. Not only shall there be inhabitants enough to fill Jerusalem, but they will overflow the city, so that walls cannot contain them. Those who had not yet returned from Babylonia are called to come home, with the promise that those who had spoiled them should themselves be spoiled. But more even is promised; instead of the people of God being few, many nations would join them, and they would thus become a great host, with Jehovah dwelling among them.

But the Jews had sinned, they had become defiled. Would Jehovah be willing, in reality, so to favor them that they could do this work of temple building? The next vision is to meet this difficulty. (Ch. 3.)

The high priest, Joshua, here is representative of the entire people. He stands clothed with garments that are defiled, emblem of sin. But the garments are removed, and holy garments are put upon him, showing that God removes the iniquity. Special privileges will be granted to them if they keep the charge given them. Joshua and the other priests are declared to be types of One who should come, called Branch. Later, it is declared that he shall build the temple. The work given Joshua to do is under the care of Jehovah, his eyes are upon it, and he will adorn it in its completeness.

The next vision, ch. 4, is to show that the real power by which the work should be accomplished, was not the wealth they might have, nor the ability of the leaders or the people, but the Spirit of God. The lamp- stand with its oil might not easily indicate this thought, but the interpretation is given by the interpreting angel. The essential thing was the oil for burning. This was abundant, and its supply would be inexhaustible, as shown by the olive trees, all the time growing the oil, and constantly pouring it forth. The translation “anointed ones” in ver. 14, is not warranted by the Hebrew, nor in accord with the context.

In ch. 5 the two visions, the flying roll and the ephah, seem to be but parts of one, expressing the thought of the removal of wickedness. Although the promise had been given that God would show favor to the people, would forgive their sins, and give them power for their work, they were not to suppose that he was indifferent to wickedness. The flying roll going through the land showed that he would search out all sin, and would punish it. Sinners were not to be left undisturbed in the holy land. The further assurance that the land should be holy is indicated by the ephah in which sin was to be placed, and which was to be carried off to Shinar, which was thought of as the home of wickedness, or the place the people were removed to when they were exiled for their sins.

The last vision, ch. 6:1-8, presents again the picture of horses and of chariots. This was to teach the oppressed Jews that their enemies, though now showing opposition to them in their work, should be overcome, and be punished by the power of Jehovah. The chariots mean, at least, conflict and victory.

At another time, which is not definitely given, the prophet was directed to take silver and gold of those who had just arrived from the exiles, and make a crown for the head of Joshua. By this act two offices are represented as inhering in one person: that of priest and that of king. Then the One whose name was “Branch” is again promised, and it is declared that he will build the temple. Since it had been promised that Zerubbabel should himself finish this stone temple, this further prediction can only refer to the spiritual temple that the Messiah would build. When all these predictions should be fulfilled, it would be known that Zechariah was sent by Jehovah with these messages.

Two years later Zechariah delivered another message. Some men came to the priest and prophets to ask if they were to go on with the annual fasts, of which there were four:one for the beginning of the siege of Jerusalem; one for its capture; one commemorating its burning, and one the death of the governor, Gedaliah. It is not known how long these had been observed.

In the answer they are shown that the fasts were due to their own sin. The calamities that they were commemorating by these fasts came as punishments because they did not heed the warnings of the former prophets. It is to be observed that the words in 7:9, 10 are quoted from the former prophets. Then the assurance is given that Jehovah has turned with favor to the people, and with repeated emphasis it is declared that blessings shall be bestowed upon God’s chosen people. They are urged to be true, and are encouraged to be strong. The fasts shall be changed to feasts.

5. The General Thought in the Rest of the Book, Ch. 9 to 14

It is not difficult to see what the chief theme of these chapters is, but it is difficult to determine the connection of the thought in some places. The general thought is the overthrow of the world powers, and the establishing of the kingdom of God.

It will be noticed by the reader that the different aspects of this general theme are not presented in one place only, but found in different passages. Some phase of the whole subject is partly given in one connection, then amplified in a later passage.

It will be an advantage to recognize at the outset of an attempt to study this prophecy that there are certain prominent ideas that govern the entire passage, and that these are not placed in view of their chronological relations, as they were historically realized.

In general the succession of principal thoughts may be stated as follows:

(1) Punishment shall come upon the heathen powers, 9:1-7.

(2) But Jehovah’s King will come to Zion, ver. 8-10.

(3) Israel shall be redeemed from captivity, and conquer her enemies, ver. 11-17.

(4) Because of sin punishment came upon God’s people, but they should be redeemed, brought back from their exile, and made strong in their land, ch. 10.

(5) The shepherds of Israel had failed in their task, and were punished; God appoints another, whom the people will not appreciate, but will spurn, so that further evil shall come upon the people, ch. 11.

(6) The nations that come against Jerusalem shall be destroyed, and the people of God shall be protected, ch. 12:1-9.

(7) Israel shall lament its rejection of the Saviour, ver. 10-14.

(8) Idolatry and false prophets shall be cut off from the land, 13:1-6.

(9) The Shepherd, Messiah, shall be smitten, the people scattered, but gathered again, ver. 7-9.

(10) Jerusalem shall be attacked, but God’s people delivered, 14:1-5.

(11) Jehovah shall rule in Zion, and there shall be peace, ver. 6-11.

(12) The nations attacking Jerusalem shall be defeated, ver. 12-15.

(13) The remnant among the nations shall worship Jehovah, ver. 16-19.

(14) All then shall be characterized by holiness,