Bible Commentaries
Zechariah

The Book of Zechariah

Zechariah was a prophet of a priestly lineage who had returned to Jerusalem with Zerubbabel that the temple of Jehovah may be built (cf. Nehemiah 12:1-4; Nehemiah 12:16). Zechariah was an existing prophet of the day with Haggai and shared the same general purpose; i.e., motivate the people to get busy and build the temple (Haggai 1:8; Zechariah 4:9; Zechariah 8:9).

Date of Zechariah

God sends the prophets Haggai and Zechariah to His people to motivate them to return to the work of building His temple (Ezra 5:1 ff). Fifteen years would pass before any additional work on Jehovah’s temple would resume (cf. compare Ezra 4:24 to Ezra 6:1 ff). Ezra 5:1-2 reveals that Haggai entered upon his work on the first day of the sixth month, in the second year of Darius. Zechariah began his work two months after Haggai (compare Haggai 1:1 and Zechariah 1:1). This dates the book to the second year of Darius the king (i.e., 519 BC). The last oracle of Haggai to God’s people is dated the ninth month of the second year of Darius (i.e., 519 BC) whereas Zechariah went on another two years to reveal the visions and oracles of God to the people (Zechariah 7:1).

The Message of Zechariah

The message Zechariah takes into consideration the book of Haggai. Haggai’s message was that God’s blessings of rain and fruitful earth have been withheld from the people due to the temple lying in ruins (cf. Haggai 1:7-11). God had commanded the temple to be built; however, the people, in disobedience, neglected this task (cf. Ezra 1:1-2; Ezra 6:14). The last words of Haggai take place in the ninth month of the second year of Darius (Haggai 2:20). The people had begun the work of the temple (cf. Haggai 1:14 ff); however, the blessings of rain and fruitful ground continued to be withheld from them due to their disobedience in other areas (cf. Haggai 2:15-17). Zechariah reveals things about the state of God’s people in Judea at this time that Haggai leaves out. Five months after the people had begun the work on the temple of God (compare Zechariah 1:7 with Haggai 1:15) Zechariah is pleading with them to “return ye now from your evil ways” (Zechariah 1:4) because of their “wickedness” (Zechariah 5:5-7).

The people’s obedience came in the form of mundane, mechanical, ritualistic or habitual religious practices (cf. Zechariah 7:1-7). While thinking that their spiritual practices were acceptable, God reveals that their hearts were as hard as an “adamant stone” (Zechariah 7:12). The people devised evil against their own brethren (Zechariah 7:8 ff), were “unclean” (Haggai 2:14), and placed their trust in false prophets (Zechariah 10:2). The message to the people was that if they wanted God’s blessings they would have to not only build the temple but speak truth, execute truthful judgment, leave off evil devising, turn away from false oaths, and stop doing all the things that Jehovah hates (cf. Zechariah 8:16-18).

Zechariah delivers eight divine visions and two oracles to the people to effectively turn the people’s hearts back to Jehovah. The thrust of the visions and oracles is that God’s blessings are contingent upon man’s obedience from the heart. Zechariah takes his audience down a future road of a day and time when the Branch or Messiah would reign as king supreme over God’s kingdom (cf. Zechariah 3:6-8; Zechariah 9:9). This King shall provide a “fountain” (Zechariah 13:1) from his “pierced” body (Zechariah 12:10) that God’s people may be cleansed of their sins (Zechariah 13:1). These “living waters” (Zechariah 14:8) shall ever be supplied by the “King over all the earth” (Zechariah 14:9).

Application of Zechariah

One must remember that Zechariah is addressing a people who have returned to the work of the temple yet once again faltered in this task. This fact is made apparent by the remarks of the prophet at Zechariah 4:6-9 and Zechariah 8:9. The prophet encourages them to build even though it may seem like a small thing (cf. Zechariah 4:10). Again, building the temple was a commandment of Jehovah’s (cf. Ezra 1:1-2; Ezra 6:14). Zechariah reminds them that the blessings of God have been withheld from them due to their disobedience (cf. Zechariah 8:9-13). The message of the prophet is that the people ought to learn that all of God’s blessings are contingent upon their obedience. The prophet solidifies this idea with the use of the word “rain” at Zechariah 14:17. Those who obey God will worship him in hope of receiving the fountain (Zechariah 13:1) of living waters (Zechariah 14:8) that cleans man of sins (Zechariah 13:1). The blessing of the forgiveness of sins is compared to the blessings of rain. When the people’s hearts were right and they built the temple out of a spirit of faith then the rains would return (cf. Zechariah 10:1).

Likewise, today, when man obeys from a heart of faith they will receive God’s blessing of the forgiveness of sins (cf. Ephesians 1:3-7). Such a blessing can scarcely be overlooked by man. We need the forgiveness of sins far more than rain, food, lodging, money, entertainment, and emotional well being. No possible price can be placed upon the forgiveness of sins. Zechariah teaches us the value of God’s blessings and the mode in which I am to obtain them. God wants us to obey Him out of a heart of love and spirit of gratefulness.

ZECHARIAH

THE MESSIANIC PROPHET

Although he stands among the Minor Prophets, Zechariah is an intellectual and spiritual giant whose message helped to re-establish post-exilic Israel. His prophecies of Messiah shine forth like beacon lights in the darkness.

About The Author

This book is "the word of Jehovah unto Zechariah, the son of Berechiah, the son of Iddo" (Zechariah 1:1). While all scholars freely grant Zechariah’s authorship of the first eight chapters, liberal critics boldly deny that he wrote chapters nine through fourteen. With those, who across the centuries, have loved and respected the inspired Word of God, we accept the book as a unit from the prophet Zechariah.

The name Zechariah means "he whom Jehovah remembers." Thus his name reflects the theme of his message. Twenty-seven Old Testament personalities share the name of Zechariah. Bible students must always be careful to determine just which of these is under consideration in a given text. Our Zechariah is mentioned three times outside his own book (Ezra 5:1; Ezra 6:14; Nehemiah 12:16).

The prophet’s father was Berechiah, the son of Iddo (Zechariah 1:1). Iddo was a Levitical priest who returned from Babylon with Zerubbabel (Nehemiah 12:1; Nehemiah 12:4; Nehemiah 12:7). Iddo was the head of a priestly family. At a later date, Zechariah appears to have succeeded his grandfather as head of the priestly group (Nehemiah 12:16). Zechariah was thus a Levitical priest as well as a prophet.

Our subject was born in Babylon and returned to Jerusalem with the first band of exiles, under the leadership of Zerubbabel. It is likely that he made his home in or near Jerusalem, where his work was done. As a prophet, priest and head of his father’s house, Zechariah would have enjoyed great influence and respect. In Zechariah 2:4, he is called a "young man" The Hebrew word "near" means boy, lad or youth. Thus he was likely young when he began his preaching.

The writings of Zechariah reflect an engaging personality, a simple, hearty, practical man. His spirit was dedicated to love, justice and man’s need for freedom and a happy home. Three favorable characteristics of the man are visible from his book: his sanity, his moral emphasis and his warm sympathy.

The ministry of Zechariah was remarkable. His immediate mission was to inspire his fellow Hebrews to complete the rebuilding of Jehovah’s temple. Along with Haggai, he worked to restore their recognition of God’s government over them and reorganize in Israel, the true worship of God. He strove to purge the last vestiges of idolatry from the land and to rekindle faith and hope in his fellow-countrymen. This he did in the face of prevailing desolation and hardship. He inspired the disheartened Hebrews by predicting, in glowing terms, the glory to come in future generations. Zechariah foresaw and told of Messiah’s coming and the establishment of his kingdom. Zechariah and Isaiah exceed all the other prophets in Messianic prediction. To Zechariah goes the credit for keeping the Messianic hope alive in those dreary days of reconstruction. He called for righteousness in home life, government, and worship. Rather than condemn or criticize his people, he exhorted them to higher planes of living.

The Socio-Political Background

The first prophecy of Zechariah was given in the eighth month of the second year of Darius Hystaspes who was called "The Great." We would reckon this as November 520 B.C. Earlier in 536 B.C., 42,360 Jews, plus their servants, had returned from exile in Babylon. They were led by Zerrubabel, the governor, and Joshua, the high priest. Work on God’s temple had started the year following (Ezra 3:8), but was soon stopped when confronted by local opposition (Ezra 4:21-24). Sixteen years had now passed. The people were so disheartened that they were content to allow their house of worship to sit uncompleted. No priests were yet worthy to officiate in sacrifice (Zechariah 3:1-5). Upon the accession of Darius Hystaspes to Persia’s throne, Haggai and Zechariah challenged their brethren to recommence work on the temple.

When Darius came to power in 521, he was confronted with uprisings in twenty-three of his provinces. Nineteen major battles were fought before the rebellion was crushed.

Times were hard in Judea. Crop failures, a serious economic depression and ruin faced the beleaguered little nation. They learned from history what they had refused to learn from their prophets.

The contemporaries of Zechariah were Haggai, the prophet; Joshua, the high priest; and Zerubbabel, the governor of Judah. Under the leadership of these men the temple was completed early in 515 B.C.

About The Book

The book is named after its inspired author. Zechariah was a gifted poet and much of his book is written in poetic style. "Zechariah’s prophecy was not so much an emotional message as it was a literacy product and as such comparable to a sacred drama of the Middle Ages" (Cadman). Of the twelve minor prophets, only Zechariah majors in visions. His visions are revealed in the first six chapters. The visions of Zechariah are symbolic rather than historical, as are Daniel’s. This is important to remember when we begin interpreting those prophecies. Zechariah’s style is both apocalyptic and eschatological. The last section of his book is similar in content and style to Isaiah.

The author dates the first section of his book. The first prophecy is dated 520 B.C., the second year of Darius (Zechariah 1:1). The second and third messages came in 519 (Zechariah 1:7; Zechariah 7:1). The last portion, chapters 9-14, is generally thought to be from a later period of his ministry.

Zechariah’s book was initially written for that body of Hebrews who had returned to Palestine after the Babylon captivity. Of course its larger message is universal in its scope.

Five purposes are evident in the book. His primary concern was to see the temple of God completed. He wished to show the Hebrews that they would be successful in their efforts to restore the nation. He reaffirmed God’s love for Israel. He explained to them that moral failure was the cause of their fathers’ rejection by God and that obedience was the condition of their return to favor. Zechariah wrote to prepare the Jews for the coming Messiah and his kingdom.

Zechariah paints a vivid series of prophetic portraits of Messiah. He presents Christ as "the Branch" (Zechariah 3:8) and the "servant" (Zechariah 3:2). Christ will build the temple or church of God (6:12) and reign upon his throne as a priest-king (Zechariah 6:13). Messiah will enter Jerusalem upon the foal of an ass (Zechariah 9:9). He sets forth Christ as the "good shepherd" (Zechariah 9:16; Zechariah 11:11), and as the smitten shepherd (Zechariah 13:7). The hands of Christ will be pierced (Zechariah 12:10). He will be offered for sin (Zechariah 12:10; Zechariah 13:1). He will judge Jerusalem (Zechariah 14:3-8). His reign will be worldwide in nature Zec (Zechariah 14:9-21).

Many of Zechariah’s symbols are used by John in the New Testament, such as the four horsemen (Compare Zechariah 6:1-8 with Revelation 6:1-8); the olive trees and candlesticks of Zechariah 4:2-10 with Revelation 11:4).

When we compare Zechariah and Haggai, we note that Haggai’s first message was one of rebuke while Zechariah’s was one of comfort and encouragement. Haggai’s task was chiefly to rouse the people to build the temple while Zechariah sought to lead the people to a complete spiritual reform. Haggai’s message centered around the local situation in Judah in 520-516 B.C., while Zechariah’s message was universal in scope.

Liberal scholars seek to divide the book of Zechariah and attribute it to different scholars. Since 1632 scholars have noticed the difference in style and concept between chapters 1-8 and 9-14. The first section relates to the practical job of building the temple and is written in the first person. The latter part is universal in its concern. The last portion begins with a different terminology. "The burden of the word of Jehovah" (Zechariah 9:1; Zechariah 12:1). The conclusions of the liberal critics are subjective and arbitrary and they are hopelessly at odds with themselves. For a thorough analysis and refutation of their false views, see An Introduction to the Old Testament Prophets by Hobart E. Freeman or Old Testament Introduction by John Raven.

Some Miscellaneous Information About the Book

Zechariah was well acquainted with the writings of the inspired men before him and, more than any other prophet, used their words in his book.

He presents the most complete portrait of the coming Messiah of any Hebrew writer. It seems to be his aim to condense in his message almost all that had been said by the earlier prophets about Messiah’s coming.

Of the twelve "minor prophets," Zechariah’s book is the largest. The term "minor prophets" refers not to their spiritual value, but to the size of their books as contrasted with Isaiah, Jeremiah, etc.

Spiritual forces play an important role in Zechariah’s book. Angels are bearers of God’s revelation (Zechariah 1:14). He is the only prophet who speaks of Satan (Zechariah 3:2).

The ancient rabbis said our subject was member of the Great Synagogue, later known as the Sanhedrian. The book of Zechariah is to the Old Testament what the book of Revelation is to the New.

"Jehovah of hosts" is a favorite expression of Zechariah. It presents Jehovah as leader of the armies of heaven.

Zechariah 1:1-6 exhibits "one of the strongest and most intensely spiritual calls to repentance to be found anywhere in the Old Testament."

Zechariah 2:12 is the only place in Scripture where Palestine is called "the holy land." This phrase has become a standard name for that location.

Our prophet has a lot to say about the Angel of Jehovah. Appendix A explores the general teaching of the Bible on this special angel.

In Matthew 27:9-10, Matthew obviously quotes from Zechariah but attributes it to Jeremiah. Theo Laetsch suggests that "Matthew combines two prophecies, one from Zechariah (11:12-14) and the other from Jeremiah (Jeremiah 32:6-8)." Ascribing both to the latter prophet.

Matthew 23:35 mentions a Zechariah the son of Barachiah who was martyred in the temple. Rather than Zechariah, it appears that he has reference to a Zechariah mentioned in 2 Chronicles 24:20 who is called "the son of Jehoiada, the priest." In response, the following information is offered. There is no historical indication that our Zechariah was martyred. Some have suggested that perhaps Jehoiada also bore the name of Barachiah. Others have suggested that we have here an early interpolation in Matthew" record by some scribe, since the expression, "son of Barachiah" is not mentioned by (Luke 11:51). Given the total reliability of the sacred text in the overwhelming majority of its content we can rest confident that the mere handful of textual problems such as this can be resolved without destroying confidence in the authenticity of our Bible. Given the antiquity of the Bible and the fallibility of human hands to make a perfect copy of any extensive written document, we are astounded at the remarkable state of preservation of the Holy Writ.

Bible scholars have been impressed by Zechariah. Martin Luther said, Zechariah is "the quintessence of Old Testament prophecy." "He had the soul of an artist, the eye of a seer" (Ward). G. L. Robinson wrote, that he was "a man of unusual, almost unparalleled, vision." J.S. Perowne observed, "At the time, no more fitting instrument could be found to rouse the people whose hearts had grown cold, than one who united the authority of the prophets, the zeal and the traditions of the sacerdotal (priestly) family, " was still with them. Its fulfillment was before their eyes. The God who had spoken through the former prophets was yet alive and ruling his creation. The survivors could only concede "Like as Jehovah hosts thought to do unto us, according to our ways, and according to our doings, so hath, he dealt with us" (1:6b). In the words of Jesus, "Heaven and earth shall pass away, but my words shall not pass away" (Matthew 24:35).

Eight Visions Given and Explained (Zechariah 1:7 to Zechariah 6:8)

Beginning with Zechariah 1:7 and extending through Zechariah 6:8, we have a series of eight visions and their explanations. Five months had passed since the people, in response to Haggai’s preaching, had commenced the restoration of the holy temple. It was three months since Zechariah had spoken his first message. The Hebrews were making an honest effort to do God’s will in the matter. In the visions which follow, the prophet sought to edify and encourage his brethren by unfolding God’s plan for the future of his people.

The message came to Zechariah on the twenty-fourth day of Shebat, the eleventh month. That would be our January/ February.

"I saw in the night, and, behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom and behind him there were horses, red, sorrel, and white" (Zechariah 1:8). This is a vision or a dream which the prophet saw in the night. It was a revelation of God’s will. The man upon the red horse was "the angel that talked with" the prophet (Zechariah 1:9). He is identified as the Angel of Jehovah in 1:11. The Angel of Jehovah, conversed with Jehovah in 1:12. A detailed study of the Angel of Jehovah is provided in Appendix A following these comments on Zechariah. Here we will simply point out that this angel is presented as the second person of the godhead who comes down to earth to deal with man. A study of all the available information identifies him as the Word of God. The Angel of Jehovah appeared to Moses in the burning bush (Exodus 3:2), and "God said unto Moses, " I AM THAT I AM." "And he said, "Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exodus 3:14-15). In John 8:58, Jesus said, "Before Abraham was born, I am." Thus he identifies himself with the Angel of Jehovah of former ages. It is not to be taken that Jesus is therefore a created being, as the Jehovah’s Witnesses affirmed. It means rather that he is the messenger of the Godhead, for such is the meaning of the word "angel."

The man (angel) on the red horse is seen standing among the myrtle tress in the bottom. By "bottom" he means lowland or shady place. He speaks of a creek bottom. Homer Hailey suggests that this "may suggest the low status of Israel as the time." In the bottom were myrtle trees, a shrub indigenous to the valleys of Palestine.

The colors of the horses were red, sorrel, and white. In Zechariah 6:1-8 and Revelation 6:2-8 the colors definitely have symbolic meaning. Red, meaning bloodshed and war; white, triumph and victory; black, famine and hardship; pale (bay, grizzled, speckled), pestilence. All of these relate to war as a judgment of God upon people. In Zechariah 1:8-11, we are told that "These (horsemen) are they whom Jehovah hath sent to walk to and fro through the earth." They reported to the angel of Jehovah that "all the earth sitteth still and is at rest" (Zechariah 1:11). It seems that they symbolize God’s providential agents who keep watch over his people and the world in which they live. "All the earth...is at rest" means undisturbed by war and uprisings. At his ascension Darius had faced uprisings in twenty-three provinces; nineteen battles had to be fought to secure his throne. Now, peace prevailed. Haggai promised that God would soon "shake all nations" (Zechariah 2:6-7), but that was yet to come. The time the vision was received was the calm between the storm.

Zechariah overheard the angel of Jehovah asking, "O Jehovah of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?" (Zechariah 1:12). This was a question on the mind of every one of the returned remnant. When would the hard times pass? When would their cities be rebuilt? When would the favor of heaven shine upon them? The "threescore and ten years" referred to their seventy years of servitude in Babylon. Two periods of time equaled seventy years. From the time that Nebuchadnezzar first annexed Judah to his domain in 606 B.C. to the time of Cyrus’ decree allowing the Jews to return home in 536 was seventy years. From the destruction of Jerusalem and the temple in 586 to the rebuilding of the temple in 516/515 B.C. was seventy years. The latter period is the mentioned by Zechariah.

"And Jehovah answered the angel...with good words, even comfortable words" (Zechariah 1:13). The response was favorable, the news was good. It comforted the discouraged people.

The Angel Conveys the Divine Message to the Prophet

"I am jealous for Jerusalem and for Zion with a great jealousy. And I am sore displeased with the nations that are at ease; for I was but a little displeased, and they helped forward the affliction" (Zechariah 1:14-15).

Keys That Unlock Zechariah’s Message

The key verses of this book are three:

Zechariah 1:3, "Return unto me, saith Jehovah of hosts, and I will return unto you."

Zechariah 8:3, "Thus saith Jehovah; I am returned to Zion, and will dwell in the midst of Jerusalem."

Zechariah 13:1, "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness."

The key phrase is "Jehovah of hosts" which is used fifty-two times by the writer, eighteen times in chapter 8 alone. The key thought is, if the nation will dedicate themselves to serving God, he will return to them with manifold blessings.

A Simple Summary

I. Visions of Restoration (Chapters 1-6).

II. Oracles of Appeal (Chapters 7-8).

III. Disclosures of Destiny (Chapters 9-14).

ZECHARIAH

Lesson One: Zechariah & His Visions

(Zechariah 1 & 2)

We shall study the book of Zechariah, who joined Haggai in calling the people to rebuild the temple. You will quickly notice that Zechariah is much different in style and intent. Whereas Haggai dealt with the situation in very straightforward terms, Zechariah presents a broader, more visionary perspective of how events in his lifetime fit into God’s long-term plans.

Introduction to Zechariah (Zechariah 1:1-6)

These verses show us that Zechariah’s ministry took place at the same time as Haggai’s. They also show us that, like Haggai, Zechariah taught the people that turning away from God’s call, in order to pursue their own desires, would lead only to problems. Yet, we shall also soon see that Zechariah has a different approach than Haggai, and has wider goals in mind.

The first verse of the book shows us that the ministries of Zechariah and Haggai took place at the same time (Zechariah 1:1; see also Haggai 1:1; Haggai 2:1; Haggai 2:10 and Ezra 5:1; Ezra 6:14) . Like Haggai, Zechariah saw the still neglected temple project as an indication that the people had lost their focus and their devotion to God, because of the fear and discouragement resulting from the stiff opposition they had met when they first began to rebuild the temple. While not much is known about Zechariah personally, available genealogies suggest that he was probably fairly young at the time of his visions. He was the son of Berekiah and the grandson of Iddo, and the Iddo mentioned in Nehemiah 12:4 (one of the earliest returnees from Babylon) may have been his grandfather. None of this is certain, though, because Zechariah was one of the most common Jewish names in the Old Testament era (there are at least 30 different men named Zechariah in the Old Testament).

The two books of Haggai and Zechariah complement each other in several respects, and provide much material for thoughtful study. The Old Testament historian and commentator Joyce Baldwin has said that Haggai was a builder, laying a solid conceptual framework to motivate the people to build the temple, whereas Zechariah was an artist, adding color, symbolism, and light to the structure, so as to deepen the people’s understanding and devotion. Through him, God wanted the people to think about the greater significance of what was happening in their lifetimes. This type of vision is always important, and is unfortunately rare. It is much easier to try to solve our immediate problems and meet our immediate goals, but we must always call ourselves to remember that the events that happen in own lifetimes are only a small part of what God wants to do through us.

The prophet begins with a call to faithfulness (Zechariah 1:2-6). It is a firm message, and similar to the call that we saw Haggai give to the people. Zechariah calls on the example of previous generations, so many of whom had turned away from God, only to regret it deeply because of the bad fruit that it produced in their lives. Zechariah reminds them of God’s discipline, and reminds them also of the value of repentance. He will not dwell at length on these things, but he wishes to establish them at the beginning, so that the unusual visions that follow can be seen in their context.

Before moving ahead to Zechariah’s visions, let us make a brief survey of the book and its contents. The book begins (Zechariah 1-6) with a series of visions of encouragement. These contain some strange sights that were revealed to the prophet, but most convey a fairly clear message designed to encourage those who were at work on the temple to continue with all their heart. The middle of the book (Zechariah 7-8) contains a short digression on what constitutes a genuine relationship with, and genuine worship of, God. The lessons in these chapters were precipitated by some questions arising from the changes in Israel’s situation that were taking place. The book closes (Zechariah 9-14) with a series of important and interesting visions of the future. While serving at the time as further encouragement for Zechariah’s contemporaries, many of these messages find their greatest significance and fulfillment in Jesus.

In fact, Zechariah is very significant to the New Testament. Amongst the sixteen prophetic books, only Isaiah is quoted more frequently in the New Testament than Zechariah. The last few chapters contain several significant descriptions of Jesus’ ministry that demonstrated the ultimate fulfillment of the events taking place in the 6th century BC.

Study Suggestion: Why did Haggai and Zechariah approach the same basic situation with such different methods of addressing it? What was God using each of them to do? What can we learn from this about how God might teach us when there are needs in our own lives and ministries?

Zechariah’s First Two Visions (Zechariah 1:7-21)

Two months after the last events covered in Haggai, Zechariah had a series of visions that were primarily designed to give encouragement to the temple builders. The first two of these visions used images of several familiar objects (horses, trees, horns, and workmen) in a way that emphasized the significant changes through which God was leading his people.

Zechariah’s first vision consists of a group of horses and riders among some myrtle trees (a common, aromatic evergreen shrub) in a valley outside Jerusalem (Zechariah 1:7-17) . He first sees a man riding a red horse, and then notices three other horses (or perhaps groups of horses). They are described as ’those the Lord has sent to go throughout the earth’, and they give their report to an angel. God is emphasizing that he does know what is going on, that he has eyes and ears that reach throughout the world. In particular, he is well aware of all that his people have gone through in the past, and also of the present obstacles that they face.

The riders report to the angel that they have ’found the whole world at rest and in peace’. Note that this was not literally true of the world at that time (or at practically any other time!), but is meant in a somewhat different sense. It soon becomes clear that God’s first concern is for the welfare of his people, and in that regard the rest of the world has been indifferent. The world feels at peace with regards to God’s people, and indeed barely notices what they are doing as long as they do not cause any disturbances. Thus, on the heels of what, on the surface, would have seemed to be a satisfactory report, the angel pleads with God, asking how much longer he will withhold mercy from Jerusalem and Judah. (Note that the angel mentions the seventy year period that had been prophesied by Jeremiah.)

God comforts the angel and makes a proclamation regarding his burning concern for his people. The feeling of peace and security on the part of the nations does not please him, but angers him, because he is ’very jealous for Jerusalem and Zion’. He proclaims that the time has come for the temple and the rest of Jerusalem to be rebuilt, and promises that his people will once again enjoy prosperity and hope.

The prophet then has a second and less complicated vision (Zechariah 1:18-21). He sees four horns (perhaps attached to animals, perhaps floating in the air), and then sees four workmen who throw them down. Horns are used frequently in the Old Testament, both in prophecy and in poetry, as a symbol of strength, and here they symbolize the foreign powers that have oppressed and conquered God’s people. The number four, often used in similar contexts, simply refers to these enemies coming from every direction, as in the old saying ’the four corners of the earth’. The workmen, or blacksmiths, or smiths (translated ’craftsmen’ in the NIV), are a sign that God has the available means to defeat the enemies of his people whenever he feels that the time has come. His ’workmen’ can come in many forms, depending on the type of ’horn’ that they must throw down.

Study Suggestion: First, read back over these two visions to make sure that you understand what Zechariah was saying. Then, consider how these visions related to the immediate situation, and how they could have encouraged the people as they built the temple. Finally, in what kinds of situations can they encourage us today?

The Third Vision: Jerusalem’s Protector (Zechariah 2)

In the third vision, the prophet sees a man with a measuring line, calculating the dimensions of Jerusalem. God uses this vision to proclaim that he will once again protect Jerusalem and his people. He re-assures them that the time set for discipline is past, and that they should thus rebuild their confidence so that they can fulfill the plans he has for them.

The man with the measuring line (Zechariah 2:1-5) is determining ’how wide and how long’ Jerusalem is. This would be a completely rational part of the physical rebuilding of Jerusalem, and in particular as a preparation for rebuilding the city walls, usually the first step in building or rebuilding an ancient city. But here, God wants the temple to be rebuilt first, and he thus calls out to the surveyor with a change of plans. Jerusalem will be a city without physical walls, and instead God will be a ’wall of fire’ around it - that is, God will make himself an obstacle which no enemy will be able to get past. God also says that he will be Jerusalem’s glory from within. We know that, indeed, it would be several decades before the physical walls were rebuilt, and throughout that time God indeed protected them, and they lived safely, despite their vulnerability.

The vision then turns to the fate of Jerusalem’s enemies (Zechariah 2:6-9). Although God willingly used them to discipline his people, allowing them to harm and oppress them, now the time has come for things to be reversed with the return from exile. He is not pleased at the zest with which these pagans harmed ’the apple of his eye’, and he will be a protective father, delivering discipline and justice where it has long been deferred.

The crucial thrust of this prophecy is seem in Zechariah 2:10-13, as God looks for his people to develop an expanded vision. The things he says here are encouragement for the people at the time, but are meant even more as a look ahead to the ultimate fulfillment of the Jewish nation in the coming of Christ. For example, his promise that "I will live among you" refers both to the visible presence he would have when the temple was completed, and also to the even deeper ways that he lives amongst Christians through his Holy Spirit. Likewise, the promise that ’many nations will be joined with the Lord’ finds its ultimate fulfillment through the gospel. God wants to give them a sense that the temple rebuilding is not only important in its own right, but is also a key step in a grand plan that will unfold over centuries to come. Finally, he re-iterates his more immediate message with the assurance that God has ’roused himself’. God has decided that the time for exile and discipline is over, and is ready to act on their behalf. He thus calls the people also to be roused, and to keep hard at work on the temple, not giving in this time to distraction or discouragement.

Study Suggestion: In what situations might God speak to us in a way similar to the message he gave to the surveyor with the measuring line? How was God a ’wall of fire’ around Jerusalem? In what ways is he a ’wall of fire’ around us? Study the things he says about the future, and consider how we can draw encouragement from them, whether in the same ways as Zechariah’s original hearers would have, or in new ways.

For Further Study

Two of the books recommended earlier for studying Haggai would also be good choices for studying Zechariah:

Joyce Baldwin, Haggai, Zechariah, Malachi (Tyndale)

Michael Bentley, Building For God’s Glory - Haggai & Zechariah Simply Explained (Welwyn)

Bentley’s book is ideal for a first-time study without a lot of technical details. It gives a full explanation of the historical background, relates it to the spiritual message, and has plenty of good spiritual insights. Baldwin’s book is for more advanced study, covering the spiritual themes but also with a more involved look at the details. There is also good coverage of Zechariah in the volume of the Expositor’s Bible Commentary that includes the minor prophets. (Note that the Verhoef book mentioned in the references for the Haggai study does not cover Zechariah.) Given the complexity of some portions Zechariah, if you do study it on your own it is a good idea to use, if possible, a couple of different references. As always, see me if you want help locating any of these, or if you want more information on other possible study materials.

-Mark Garner, September 2001

ZECHARIAH

Lesson Two: More Visions of Encouragement (Zechariah 3 & 4)

These two chapters continue the series of visions that Zechariah had while the people were getting back to work on the temple rebuilding. Like those in chapters one and two, these visions were meant to encourage the workers as they rebuilt the temple. But you will also notice several ways in which they look ahead to what was then the distant future.

Clean Garments For the High Priest (Zechariah 3)

Zechariah’s fourth vision was filled with meaning, both for the people at the time and also for us, in its long-term implications. The vision of cleansing and renewal was an additional re-assurance to the Jews in the prophet’s own day, with its promise that they had been given a fresh start. This vision also finds its ultimate fulfillment in the more permanent cleansing through Jesus Christ, a meaning towards which some of the vision’s details point directly.

The vision gives a clear promise of a fresh start (Zechariah 3:1-7). The prophet sees before him Joshua the high priest, whom we have now met several times in our study of the rebuilding era, and he also sees Satan, the accuser himself. Satan is making accusations against Joshua, in the presence of God, and these accusations are given weight by the filthy, defiled clothes that the high priest is wearing. The high priest is not personally being singled out for condemnation. Rather the vision shows us Joshua (as is appropriate by the intercessory role of the high priest) as a representative of the people as a whole, who (as Haggai said in one of our recent studies) had allowed themselves to become defiled when they abandoned the work God called them to do. Satan would like to drive home these accusations, both to make the people wallow in their own guilt and to rupture God’s relationship with them. But God has other plans.

Rather than dwell on the substance of the accusations, God looks only to the future, to a fresh start for Joshua and the people. God wants renewal, not punishment. He describes Joshua as ’a burning stick snatched from the fire’, and offers him clean garments and a clean turban. It is God alone who can grant this cleansing and renewal - Joshua himself is helpless before Satan’s accusations. Even though he is the high priest, he cannot cleanse himself, nor does God ask him to do so. All that God asks is that from now on the people walk in his ways. Note the similarity with New Testament passages such as 1 John 1:7, which promises continual cleansing from sin for those who walk in the light, and recall also that ’Joshua’ and "Jesus’ are the same name, meaning ’the Lord saves’.

The vision then takes a turn that explicitly looks ahead to Jesus Christ, when God tells them that "I am going to bring my servant" (Zechariah 3:8-10). Both the title of servant and the title of Branch had already been applied by Isaiah to refer to the Messiah, and we know that both refer to Jesus and his ministry. The other details in this part of the vision are also highly suggestive. The reference to the stone set in front of Joshua connects both with the immediate context of building the temple and also with the vision’s ultimate fulfillment in Christ. The stone has an inscription, suggesting that it is the capstone (finishing stone), and it has seven ’eyes’, or facets, to signify watchfulness. All of this would have encouraged the workers to continue rebuilding the temple, and to us it makes an explicit connection between their rebuilding work and the ministry of Jesus. Notice also that God says he will remove the sin of the land ’on a single day’! In Zechariah’s day, the people were being given a fresh start after the years of neglecting the work of God. In the longer term, God planned to remove all sin from his people permanently through the blood of Jesus. The closing verse of the vision (Zechariah 3:10) illustrates the closeness and fellowship which all of this will make possible.

Study Suggestion: This vision and the next are meant to fill your mind with ideas. What New Testament Scriptures do these ideas make you think of? How does the vision of Joshua’s cleansing help us to understand the cleansing we receive? What meaning do the other details of this vision have for us? What would all of this have meant to someone in 520 BC?

Vision of a Lampstand & Two Olive Trees (Zechariah 4)

After a mostly straightforward (if powerful) vision, Zechariah’s fifth vision is more complex. At first it may seem a bit obscure, but it is full of meaning. God emphasizes several lessons significant to the temple rebuilding - or to carrying out God’s ministry in any era - and again hints at the deeper significance of what he was doing among his people at the time. As we study it, keep in mind that the main goal is to give us ideas, even if you do not see specific meaning in every possible detail.

Even the objects that the prophet saw are a little obscure (Zechariah 4:1-5). He sees a lampstand (the King James calls it a ’candlestick’) with some distinctive features. The lampstand has a bowl and seven lights, not unusual in itself - but it has a kind of channel arrangement to the lights. On each side of the bowl is an olive tree, and the two olive trees keep the lamp supplied with oil (Zechariah 4:12 clarifies this). That is, unlike a conventional lampstand that required the user to refill it with oil every so often, this one has an automatic system that keeps it constantly replenished.

The angel who is Zechariah’s guide does not immediately explain all this, but instead takes time first to give encouragement to Zerubbabel, the governor (Zechariah 4:6-10). As you read this message, keep in mind that it connects with the vision and with the general context of the occasion, and also with the vision in chapter three. The basic message to the governor is summed up in the saying "Not by might or by power, but by my Spirit" (Zechariah 4:6). The rebuilding of the temple will be successful because God is guiding it, not because the people or their leaders were especially skilled or courageous. God also addresses the ’mountain’ of opposition (mountains are a symbol of strength), saying that he will level the mountain and clear the way for his people. This word of encouragement also makes clear that the temple will be completed soon. Zerubbabel had been the one to launch the first attempt to rebuild it, 15 years earlier, and he would live to see it completed by his own hands. God also calls the people to recover an earlier perspective, and to rejoice even in small steps of progress (recall Ezra 3). He gives an image of Zerubbabel supervising the work with a plumb line (that is, checking to see that a portion of the building has been done correctly) and calls them to rejoice even in such a basic step being taken.

Note: on last part of verse 10: Some commentators think that this refers back to the seven eyes on the stone of Zechariah 3:9. This would be an appropriate meaning, but would make its location in the text awkward or even nonsensical. It more likely refers to the seven lights of the lampstand, which also would fit the interpretation.

Finally, the prophet’s questions are then answered (Zechariah 4:11-13), and he (and we) can begin to interpret the vision at the beginning of the chapter. He asks the angel repeatedly to explain, and most particularly to tell him the significance of the olive trees that give an unending supply of oil to the lamp. He learns that they are two anointed ones, chosen to serve the Lord. In its original context, this would have referred to Zerubbabel and Joshua, the subjects of these two visions. These two had been chosen to lead an important stage in the rebuilding of God’s people. As we saw in Haggai, God expected them to take the lead in encouraging the people to build and in setting an example for them. In its broader context, our Anointed One or Christ is Jesus himself, both priest and ruler, an even surer source of ’oil’ (life and light) than any human leader. He is the ultimate fulfillment of the olive tree image. The main question that arises in interpreting the vision is what the lampstand represents. Some commentators take it to be God, but that is not likely because the lampstand needs the oil from the olive trees. Everything fits together better if we understand, as do most commentators, that the lampstand represents God’s people, reflecting God’s light to the world. They are supplied by the ’anointed’ olive trees, who in turn are supplied by God. The immediate significance was for the leaders of the people to accept the call that God had given them, and to pass it along to the rest. The long-term significance is Messianic in nature. It is an image of Jesus’ church being supplied constantly by him, and in turn reflecting his light, life, and love to the world.

Study Suggestion: Go back through the vision and review what it would have meant to its original hearers, and what it means to us today. Considering its original context, how could the encouragement given to the builders be of value to us? Considering its broader meaning, what New Testament Scriptures would give us similar images or ideas as this vision in Zechariah?

-Mark Garner, September 2001

ZECHARIAH

Lesson Three: Concluding Visions of Encouragement (Zechariah 5, 6)

The visions of encouragement conclude in these two chapters. These final visions drive home God’s call for the people to leave sinful and selfish ways behind, and they also look ahead to the future and to the final fulfillment of the plans that God had revealed in Zechariah’s day.

Visions of the Removal of Sin (Zechariah 5)

These two short visions communicate some simple but important ideas about God and sin. God emphatically indicates that he and sin are completely incompatible, and that sin cannot stand in his presence. At the same time, he assures the people that he is willing and able to remove their sin, since they are incapable of doing so themselves. In teaching these things, God hopes and expects that his people will turn from sin in the future so that they can serve him with all their heart.

In the first of these visions, the prophet sees a flying scroll (Zechariah 5:1-4) . Scrolls were familiar objects, and it obviously represents God’s Word and the law. But this one has some unusual characteristics. Besides the fact that it is flying through the air on its own, it is also quite large. Thirty feet would not be unheard of for a scroll’s length, but no scroll ever would have been anywhere close to fifteen feet wide*. The exaggerated dimensions are an indication that the scroll’s message is impossible to miss or to overlook.

• ·    Note that the scroll happens to be the same size as the holy place in the temple, thus connecting it with the immediate context of the temple rebuilding. There does not seem, though, to be any deeper significance to the similarity of the dimensions, although some commentators have tried hard to make more out of it.

Zechariah is told that the scroll contains a curse on each side: one side cursing those who lie, and the other cursing those who steal, two basic offenses chosen to represent sin in a general way. The flying scroll is there to convict the people that they must deal firmly with sin if God’s holy purpose for them is to be fulfilled. Note that the prophet is told that the scroll "shall enter into the house" of the wrongdoers. In other words, God’s Word is not passive, and is not merely a bunch of words written on sheets of paper. As Hebrews 4:12-13 tells us, it is living and active, and thus here it is seeking out the sinner to convict him of his sin.

The next vision also teaches that sin must be removed for God to work through his people. This time, Zechariah sees a woman in a basket (Zechariah 5:5-11). The basket is called an "ephah", which is a standard Hebrew unit of measure, probably holding about 5 gallons or so. Here, the basket must be larger than that, since it holds a woman. Thus, like the scroll, it is a familiar object with enlarged or exaggerated dimensions, to indicate that its message is clear and obvious. The prophet is told that the woman in the basket is a personification of sin - the vision is reminding us that sin is an active force in our spiritual lives that must be dealt with, as the basket is about to be. Note that there is no special significance to the fact that sin is pictured as a female - some commentators make grave errors in reading far too much into this. In prophecy and poetry, abstract concepts such as sin are generally portrayed as female - as another example, look at the way that wisdom is portrayed in the Proverbs. The point here is that sin is being portrayed as a ’living’ force that must be dealt with.

As the prophet watches, two other women, who have wings like a stork or other large bird, come to carry off the basket of sin. Sin must be removed from God’s holy people, because he has a holy purpose for them. Fittingly, the basket of sin is taken to Babylon (some versions use the equivalent name Shinar), which so often represents sin in the Bible, both figuratively and literally.

Study Suggestions: Describe the importance of these visions to Zechariah’s original hearers. That is, what did God want them to learn about sin from these visions, and how did he remove their sin? Then, consider the lessons we should get from them. Why does God need to remove sin from us? How does he do it?

Vision of Four Chariots (Zechariah 6:1-8)

This vision has some basic similarities with Zechariah’s first vision, in that it involves four groups of horses of different colors. In this vision, though, the horses are pulling chariots, and their mission is a different one. As with the earlier vision, though, this one also assures God’s people of his power and of his readiness to act.

The prophet first sees two mountains of bronze (Zechariah 6:1). This image would have evoked a number of thoughts in Zechariah’s mind. Mountains are symbols of strength, and bronze also was both a symbol of strength and a practical source of strength. The image of the two mountains certainly also would have reminded Zechariah of the two bronze pillars that used to stand at the entrance to the temple, and the whole picture would have suggested an opening or gateway leading to (or from) God. Through this opening, then, come the horses and chariots that are the focus of the vision.

The horses and chariots (Zechariah 6:1-4) convey a number of basic meanings. Horses were quite valuable to ancient armies and governments, for their speed and for their power. For many centuries, horses and riders were the best way to collect and send information. They were also one of the strong points of any army, and when they also carried chariots, they could be a formidable fighting force. These horses and chariots are thus an indication of the power and dominance that God is about to release on behalf of his people.

The mission of these chariots is to spread out and dominate (Zechariah 6:5-8). The prophet is told that they are the "four spirits of heaven", and they are sent in different directions. There are a couple of questions about the details in this passage that commentators debate*, but the general meaning is clear: they will eventually go throughout the whole earth to carry God’s power and control.

• ·    Note that, with the way that most versions translate this passage, no horses go towards the east, and the red horses are not assigned a direction. This may simply reflect that fact that to the east of Israel was a desert region that was practically impassable at this time. The red horses would then have been staying in Israel as a reserve, or possibly to demonstrate God’s power right there. A more complex explanation, which some scholars offer, is that the text has lost a verse somewhere, and should be re-worked to include the fourth direction and the fourth set of horses. Note also the partial similarity between the colors of the horses here and in Revelation 6. The colors of Zechariah’s horses, though, most likely do not have the significance that they have in Revelation (though some commentators have tried hard to force a connection).

The prophet learns that the chariots have found rest for the spirit in ’the land of the north". North was the direction one traveled to get to Babylon (the land was actually to the east, but going straight east was impossible because of the desert), and it was from Babylon and in Babylon that so many trials for God’s people had come. But now he has found rest for his spirit in the north, because the time of discipline and trial was over, and a new era of rebuilding was underway.

Study Suggestion: Consider this and all of the previous visions that Zechariah has had. Why did God choose this means of speaking to him? What did these visions do that could not have been accomplished through a more straightforward explanation of God’s plans? Answer both in terms of what God was doing at the time and in terms of God’s purpose in preserving Zechariah’s visions for us to study millennia later.

A Crown For Joshua (Zechariah 6:9-15)

In this important passage, we once again encounter Joshua the high priest. This time, he is not being cleansed of sin, but instead receives a crown. Joshua was never literally crowned as a ruler - rather, this is a symbolic action that foretells things to come, things that would show the ultimate fulfillment of the temple building in his own era.

The prophet is told to take a collection from some of the exiles (Zechariah 6:9-10). Since specific names are given, this may have been a symbolic action that Zechariah actually carried out, rather than a vision that no one else saw, as with the others we have studied. The money is used to make a crown, which will be placed on the head of the high priest Joshua. The high priest never stood to receive an actual crown, but there is an important idea here. We have already seen the vision in chapter 3 in which Joshua was the subject of a Messianic prophecy, and recall also that the Hebrew name Joshua is the same as "Jesus".

In calling Joshua the Branch (Zechariah 6:11-14), the vision becomes openly Messianic. Zechariah had used the term earlier in chapter 3, and Isaiah had also used the term two centuries earlier to refer to the Messiah. Here, Joshua is overtly called the Branch as the crown is symbolically placed on him. He is also described as the man who will build the temple. In Zechariah’s lifetime, while the high priest Joshua provided valuable leadership in rebuilding the temple, it was of course the governor Zerubbabel, as the civil authority, who actually supervised the temple rebuilding, as the prophet himself has already indicated. Therefore, the image of a priest on his throne, while meant to encourage the temple builders at the time, also looks much farther into the future to the day when Jesus Christ assumed the throne as both our Lord and our high priest ("there will be harmony between the two").

The passage finishes with a reference to "those who are far away" (Zechariah 6:15), who will come to help build the temple. Of course, in Zechariah’s lifetime, the small group of returned exiles were pretty much on their own in rebuilding the temple in Jerusalem. But the temple of the Holy Spirit, which for centuries Christians have helped to build, has seen contributions from believers who come from all over the world.

Study Suggestion: What would this symbolic action of crowning Joshua have meant to those who first saw it? What purpose did God have in revealing these things to Zechariah? What should we get out of it today?

-Mark Garner, October 2001

ZECHARIAH

Lesson Four: Genuine Worship of God (Zechariah 7 & 8)

In these chapters, Zechariah shifts to a new theme. Prompted by questions about fasting from the returned exiles, God uses the prophet to teach them some important lessons about his relationship with them. He calls them to adjust their perspective, but also gives them some powerful promises and re-assurances.

To Fast Or Not To Fast (Zechariah 7)

For several decades, the exiles had remembered the tumultuous events of Babylon’s conquest of Jerusalem by fasting on the dates that commemorated key points of the Babylonian invasion. As the rebuilding once again began to make progress, the question arose in their minds whether they ought to continue to commemorate these past disasters. This apparently simple question became the springboard for an important discourse about their relationship with God.

The question that they brought to Zechariah (Zechariah 7:1-3) came about two years after the series of visions that we have been studying in chapters 1-6. Since that time, the work on the temple had proceeded steadily, as God guided the people through the obstacles and opposition that arose. The people thus began to feel more and more as if they had truly moved on to a new era, and that the period of discipline and trials was now behind them. In view of this, their question was a natural one. Since the fall of Jerusalem in 586 BC, the people had commemorated it by a series of fast days that they had added to those that were part of the actual law. These added fast days were set on the dates of the most noteworthy (and, from the Jews’ viewpoint, most disastrous) events in the Babylonian capture of Jerusalem. They had now been in the habit of observing these fasts for seven decades, but they still realized that these particular fasts were of their own making, not in the law. Thus it was a reasonable question for them to wonder whether now, with the rebuilding well under way, it might be time to discard these days and leave behind the memories of Jerusalem’s fall.

The initial question refers to a fast in the 5th month, but there were at least four added fasts that they had been observing with some regularity. God’s answer (Zechariah 7:5) refers also to a 7th month fast, and later (Zechariah 8:19) Zechariah also refers to fasts in the 4th and 10th months. Note that there were also other fasts fixed by Levitical law in the 7th month (but not in the other months mentioned). The events from the Babylonian conquest that inspired these events are described in 2 Kings 25 and (except for one) Jeremiah 52. Nebuchadnezzar’s siege had begun in the tenth month, about a year and a half before the final fall. They Babylonians broke through the city wall in the 4th month of 586 BC, and burned the temple and the king’s palace in the 5th month. The Babylonians appointed Gedaliah as governor over the conquered territory, but he was assassinated by radicals in the 7th month of 586 BC, prompting a large group of Jews to flee to Egypt for fear of reprisals (this last one is covered in Jeremiah 40-41, rather than in chapter 52).

All of these events had been remembered in this series of fasts, but in response to their question, God asks them whether their fasts were for him, or were for themselves (Zechariah 7:4-7). That is to say, were they fasting as a genuine demonstration of respect to God and dependence on him, or did they just regret what had happened? Did they fast to commit themselves never to repeat the mistakes that had led to the captivity, or did they just feel sorry for themselves and their ancestors? Genuine fasting is done as an expression of dependence on God, and of respect for God, and it is also a commitment to accept God’s will and his lordship. But the flesh often views fasts and similar actions from a more worldly point of view, seeing them as meritorious deeds that earn a reward from God, or (as may have happened here) it can develop an unhealthy fixation on problems and disappointments. (Take a look also at Isaiah 58 in connection with the questions that Zechariah addresses here.) God follows this with a similar question about their times of feasting. There is also a big difference between feasting with a spirit of true thanksgiving and appreciation, versus simply giving lip service to God’s blessings while indulging the flesh with the things he gives us.

God goes on to discuss what he wants from his people (Zechariah 7:8-14) . Naturally, qualities such as true justice, mercy, and compassion are of far greater value to God than any outward observance, no matter now lavish it may be. He calls them to learn from the bad example of past generations, describing them as having hearts as hard as flint. This was why the exile occurred, not because of any slip-ups or failures in the people’s outward observances. Because of their hard hearts, they were exiled, and "they made the pleasant land desolate", just as hard hearts and closed minds today render desolate the souls of all those who refuse to love God with all their heart, mind, soul, and strength.

Study Suggestions: What questions might Christians ask that would be similar in nature to the question that the people asked in this chapter? What would God’s answer today be to these questions? What general lessons about our relationship with God do we learn from this chapter’s question and answer?

Promises of Blessing (Zechariah 8)

The strongly-worded answer to their question in the previous chapter was not a rebuke, but an exhortation. God strongly desired to pour out blessing on his people, and he needed them to snap out of their ritualistic and mechanical forms of worship before he could give them the greatest of the blessings that he had in mind: his presence. In this chapter, God assures his people of his care, and gives them several assurances of his presence and of the changes that his presence will bring.

God now states that he is "jealous For Zion" (Zechariah 8:1-2), that is, that his people belong to him and he is not willing to give them up. God’s jealousy is different from most of the forms that human jealousy takes. Jealousy is a strong feeling that something belongs to oneself, and an unwillingness to share that thing with others (as opposed to envy, which is a desire to possess something that presently belongs to someone else). God’s people belong to him, and he is perfectly justified in not wishing to share them with the world or with anything in the world.

God gives them his promise that he will again dwell in Jerusalem (Zechariah 8:3-8). Not only would the temple itself soon be finished, as a visible sign of his presence, but his hand would also be at work in their daily lives as well. He gives them some simple images to assure them of his blessing, in describing a Jerusalem in which life has returned to normal, in which young, old, and everyone in between will again be part of life. Perhaps the remnant would find it amazing that their lives could ever be the way they once had been, but with God all things are possible.

He then describes how the presence of God will turn everything around (Zechariah 8:9-19). First, it will allow their hands to be strong, for the building of the temple and anything else that God calls them to do. His own might and power will make up for their weakness. Then too, although they have long been considered cursed and hapless by the rest of the world, God will change this to a period of renewed blessing and strength. If they will follow him and his ways, they will experience a complete renewal. And, getting back to their original questions, rather than this series of commemorative fasts that they asked him about, they will instead have a series of joyful occasions to celebrate.

He closes the chapter with some words about the power of God’s presence (Zechariah 8:20-23). When God’s people allow themselves to reflect his glory, they become an unmistakable manifestation of his presence that will be noticed by those with open hearts. As the prophet says, faithful believers can inspire others to seek God and to long for a relationship with God. The picture that he paints is an idealized one, but one whose truth we can see whenever God’s people resolve to take on his likeness, and not the likeness of the world.

Study Suggestion: What promises does God give to his people in this chapter? How do these promises relate to the question that they asked in chapter seven? What significance do these promises have to us as Christians?

-Mark Garner, October 2001

ZECHARIAH

Lesson Five: Visions of the Future (Zechariah 9:1 to Zechariah 11:3)

After Zechariah’s series of visions of encouragement for the temple builders, and after giving God’s response to their question about fasting, the prophet turned to the future. The last six chapters of Zechariah are filled with messages that connect events of his day with the (then) distant future. We shall soon see that these chapters contain many of the Old Testament’s clearest references to Jesus Christ.

Judgment on Israel’s Enemies (Zechariah 9:1-8)

In the last six chapters of the book, judgment is a prominent theme. God expresses his ability, right, and willingness to judge both his people and the rest of the world. God used Zechariah to proclaim the ways that he would judge in the present and in the future, as his plans were slowly realized. Here, God speaks of judgment on some of Israel’s pagan neighbors. For some centuries, the same basic group of countries along Israel’s borders had been a source of oppression, idolatry, violence, sin, and many other troubles. But God assured his people that their time was coming.

The prophet’s message is one of coming judgment on the surrounding nations (Zechariah 9:1-8). These nations had both exploited Israel’s troubles and also created a good share of those troubles. The passage specifically mentions Syria, Philistia, and Phoenicia, either by name or by referencing cities in those areas, and also mentions the cities of Tyre and Sidon. These were all ancient locations even in Zechariah’s day. In the two centuries before Zechariah, the Assyrians and Babylonians had ravaged Israel’s neighbors as badly as they had oppressed the Jews themselves. In fact, some of the smaller nations that are mentioned in the Old Testament had disappeared by the time Zechariah wrote this, and most of those mentioned here had been severely weakened. One exception was Tyre, which had stood strong and had even endured a lengthy siege by the Babylonians.

But even those nations which had survived so far would find that their time would come. The specific prophecies in this passage were all fulfilled when Alexander the Great led the Greek army in a campaign of conquest through the region, somewhat less than 200 years after Zechariah wrote this prophecy. Alexander even conquered Tyre by thinking of an approach that had eluded other invaders. Alexander’s conquest changed much of the world, and its effects were still being felt in the time of Christ. While it is often remarked upon how God chose the time of the Roman empire and its superior communications and transportation to send his Son, it is also true that the earlier Greek empire shaped many of the conditions that affected daily life in the time of the New Testament. And in the shorter term, God used the Greeks to give the final discipline to the remaining nations that had oppressed and assaulted his people in the Old Testament era. Alexander delivered discipline to every one of their enemies that had not already been dealt with. And yet, the ferocious Alexander left Jerusalem alone, treating it far differently than the other cities in the region. Despite conflicts between Greek beliefs and Jewish beliefs, he respected the Jewish culture and religion, and dealt generously with God’s people. While his time period (the 4th century BC) comes between the two portions of the Bible, it nevertheless clearly shows God’s hand at work.

Study Suggestions: Why was it important for God to discipline the enemies of his people? What message is there for today’s believers? What purpose was served by having Zechariah prophesy about it long before it took place?

Zion’s King (Zechariah 9:9-17)

While God was preparing judgment on the enemies of his people, he was also making clear the way for the Savior of his own people, the king of Zion. These verses provide a description of their king, filled with images to impress upon them what his nature would be like. In this description, we can also see several clear indications that these prophecies would be filled through Jesus Christ.

Zechariah’s description of the coming of the King of Zion (Zechariah 9:9-13) is an important look ahead to the Messiah, and was also an encouragement to those in his own day, assuring them that the work on the temple was important and that God was watching over them. The king is portrayed as bringing some very important blessings, most notably salvation (verse 9) and peace (Zechariah 9:10). These would have meant a lot to Zechariah’s listeners, and are even more significant in a Messianic context. The image of riding on a donkey in Zechariah 9:9 was, of course, fulfilled by Jesus Christ in his final entry into Jerusalem, when he brought a form of salvation and peace to the world that transcended the temporary and rudimentary kinds of ’salvation’ and ’peace’ that the world longs for.

The nature of the king is also important, reflecting both God’s general nature and the nature of Christ when he walked the earth. The king is righteous but also gentle, two qualities that often seem contradictory to the flesh, but that to God fit together. God’s righteousness demanded that his people be disciplined and refined, just as Jesus was uncompromising in his condemnation of sin, his forthright call to his followers, and his graphic descriptions of the punishments that awaited the unsaved. But God is also by nature gentle, and longs to comfort and care for his people. He only disciplines them to break their stubborn self-will, so that he can give them what is truly good for them. In the same way, Jesus longed to gather his people to him "as a hen gathers her chicks under her wings" ( Luke 13:34), but before he can do that, they must repent and accept the cleansing and forgiveness that can only come from his blood. Likewise, the king brings peace, but he will also rule. For a king to be peace-loving does not mean that he is weak, and Zion’s king will extend his rule across the whole earth. Even in Zechariah’s day, God ruled the whole earth, whether his reign was recognized or not. Through Jesus, God reigns throughout the whole earth to an even deeper degree. Note the specific reference to Zion one day overcoming the Greeks, which was fulfilled in a number of different ways in the centuries ahead.

The chapter closes with a description of the Lord appearing (Zechariah 9:14-17). The emphasis is on the imagery, with words chosen to evoke God’s might and grandeur. Using references to things such as arrows, lightning, and trumpets gives us the feeling that God can dominate whenever he wishes to, but that he keeps his might restrained until it is time. The significance of God’s appearing here is somewhat different than it may appear at first glance. In Old Testament prophecy, any display of God’s judgment is referred to as him "coming". This and similar passages thus do not necessarily refer to the ’second coming’ of Christ, although of course some of the imagery is the same.

Study Suggestion: What significance did the "King of Zion" have to Zechariah’s original listeners? What would have encouraged them about what the prophet says in these verses? How can Zechariah’s words encourage us?

God & His People (Zechariah 10:1 to Zechariah 11:3)

Besides revealing the plans he had for his people, God also wished to impress on them the many ways that he cared for them. He wanted them to learn to rely on him, not on idols or on sources of human strength. The first few verses compare the reliable and the unreliable (Zechariah 10:1-3). God’s steady hand is a trustworthy place to put our hope and security, knowing that he always gives us everything we need when we need it (the significance of Zechariah’s rain image). But useless idols are deceitful, and any hope placed in them will lead to disappointment. The prophet also contrasts God with the unreliable human shepherds who had led his people into trouble in the past. All of this is an appeal for the people to place their confidence and trust in God alone.

The prophet also tells of how God will strengthen his people (Zechariah 10:4 to Zechariah 11:3). He describes Judah in images of sturdiness - a cornerstone, a tent peg, a bow. These images also refer in a greater way to Jesus, who not only lived a perfect life, but also bore all our sins in his body. Zechariah also speaks of redemption and restoration, assuring the people that in rebuilding the temple they are taking just one step in the process of being built back up. The scattering they had experienced is now being reversed, with God bringing them back home and rebuilding the land. The passage closes with a warning to Israel’s neighbors and enemies (mentioning specifically Egypt, Assyria, and Lebanon), assuring them that any nation who oppresses or harasses God’s people will surely regret it.

Study Suggestion: Read through this chapter, and consider what these assurances would have meant to the original hearers. Then consider how they can help us in situations parallel to the temple rebuilding of Zechariah’s lifetime.

-Mark Garner, October 2001

ZECHARIAH

Lesson Six: Visions of Shepherds, Sheep, & More

(Zechariah 11:4 to Zechariah 12:14)

Zechariah’s series of visions of the future continue with some thought-provoking messages meant to challenge God’s people to evaluate their relationship with him. These two chapters contain further references to Jesus Christ, as well as discussing some themes in God’s relationship with his people that are important in any era.

Shepherds & Sheep (Zechariah 11:4-17)

This passage is one of the more difficult in Zechariah, both to interpret and to appreciate its rather severe message. The prophet speaks of problems that characterized God’s relationship with his people both in the Old Testament era and afterwards. His message is a call to us to remember our God, and not to fall into the sad errors of past generations. It will help to make some preliminary observations about this passage, before we tackle it verse-by-verse. The basic picture is that a new shepherd takes over a flock of sheep whose previous shepherds cared little for it. But after the new shepherd brings reform and renewal, the sheep turn against him, forcing him to give them over to face danger alone. Other Old Testament prophets also used similar images to convict the people of their constant ingratitude towards God. The same themes apply even more specifically to the coming of the good shepherd Jesus, who was eventually rejected by most of God’s people. And it is also a caution to believers in any era not to fall into the same pitfall.

The prophet himself becomes a shepherd (and a Christ-figure), sent to pasture the "flock marked for slaughter" (Zechariah 11:4-8 a). The flock has run by heartless shepherds who plan to sell it off to be slaughtered. This is the spiritual fate of all who trust in anything other than God. Satan and his servants may offer fun and excitement, and thus may appear to care about us, but in reality they would gladly see us dead. God here describes how he has often had to withdraw his care from his people, so that they would see what it was really like to live without his guiding hand. The exile to Babylon had been one example of this. On a broader level, it reminds us that God can never have fellowship with darkness and sin. But now the new shepherd takes over, ruling with two staffs called Favor and Union, symbolic of the blessings that God’s presence brings to his people when they live according to his will. (An actual shepherd would also have had two staffs, a heavy one and a light one.) The new shepherd rids the flock of the unfit shepherds, and guides it himself.

But things go sadly wrong (Zechariah 11:8-14). The flock develops a bad, foolish attitude that leads them to turn against the shepherd in their hearts. The shepherd reluctantly breaks his two staffs, symbolizing that, because of their ingratitude and hardness, blessing and unity have now been withdrawn. This sad process happened numerous times in the long history of God’s people in the Old Testament, and it would happen again when Jesus Christ came. This ultimate fulfillment is hinted at with the details about the thirty pieces of silver, realized literally in Judas Iscariot’s betrayal of Jesus. In Zechariah, the silver is given to the rejected shepherd as his pay, but he does not want it*. The flock suffers from the loss of their caring shepherd, and contrary to the nature of sheep they even start to turn on one another (Zechariah 11:9).

• ·    The potter who made articles for the temple had his shop not near the temple but towards the south of the city, near the Valley of Hinnom, which was a prime source of clay but which also was a refuse area known for its revolting sights and smells. In throwing the silver "to the potter in the house of the Lord", the deposed shepherd is symbolically throwing it in the trash. For New Testament parallels, see Matthew 27:1-10 and Acts 1:18-19.

God then appoints a foolish shepherd to replace the one the people had despised (Zechariah 11:15-17). This shepherd does not care for the lost, the injured, or anyone else, and the flock is back where it started. There have been many times when God had to turn his people over to a ’foolish shepherd’ so that they could come to their senses, and see who really cared about them. This passage tells us of some sad truths, reminding us how easy it is for our hearts to stray from God even when he is in the midst of giving us spiritual blessings. It is an important passage about the history of God’s people, and it is also a challenge for Christians today.

Study Suggestions: How are the principles in this passage important to us? Are there any dangers that can cause us to develop the bad attitude of the flock? How can we prevent ourselves from becoming like them?

Images of Jerusalem’s Strength (Zechariah 12:1-9)

Despite all that had happened, God chose to make Jerusalem a stronghold that could never be taken as long as he protected it. Even when his people had been taken into exile, God kept it ready for their return, and helped them rebuild it. Jerusalem was already of great symbolic importance, and these images emphasize both its symbolic and practical significance, For us, it is a reminder of the less tangible but even more powerful stronghold that God builds through us, the body of Christ.

God gives two views of Jerusalem that, on a literal level, are somewhat contrasting, but that from a spiritual viewpoint are complementary . He speaks first of an immovable Jerusalem (Zechariah 12:1-5). Though many will attack, Jerusalem will be a rock that sends them reeling, and the harder they attack, they more they will simply injure themselves. It will quickly become obvious to all not only that the city is strong, but also that its strength comes from God. The second image is of Jerusalem as a consuming fire (Zechariah 12:6-9). It is described as a fire in a woodpile and a torch among sheaves - that is, it will quickly and easily consume everything in its path (see also Deuteronomy 4:23-24 and Hebrews 12:28-29). "On that day", God will both protect his own people and conquer their enemies. Looking at this and the above image of Jerusalem, there is a right conclusion and a wrong one. The wrong one, unfortunately chosen by many of the Jews, is that God will lead Jerusalem in a military conquest of all its enemies. The right conclusion is that through his people God will send his word and salvation out into all the world, and it will be unstoppable. Daniel meant the same thing when he prophesied in Daniel 2 that God’s kingdom would break and shatter all of the world’s empires. While the flesh may long for earthly victory and conquest, God knows that it is a far greater victory to send the good news of salvation in Christ throughout the whole world.

Study Suggestion: What do these images of Jerusalem as an immovable rock and a consuming fire mean to us? That is, how is ’Jerusalem’ significant to us, and in what ways is it ’immovable’ and ’consuming’?

Mourning in Israel (Zechariah 12:10-14)

In yet another shift of emphasis, the prophet sees God’s people mourning and sorrowful because they have rejected God. The image of "the one they have pierced" strongly associates this vision with Jesus, and the themes it contains are important in a broader sense as well.

The prophet gives us a picture of a remorseful people looking on one that they have "pierced" (Zechariah 12:10-14). He prefaces the picture with the statement that God will pour out a Spirit of grace and supplication on his people - the implication is not, of course, that this spirit causes them to pierce this person, but that it enables them to feel remorse for it. Often it is an act of grace to allow us to see our mistakes, and to teach us from them. The identity of the "one they have pierced" has its ultimate fulfillment in Jesus, pierced by nails and by a sword on the cross, as he became the redemptive sacrifice for sin. John makes the connection explicit in John 19:28-37. Zechariah’s original hearers would probably not have seen the specific importance of piercing, but they would have been convicted by the display of mourning in the land, knowing how often God’s people had rejected him and harmed his servants and messengers.

Pieced together, the lessons of chapters 11 and 12 are supposed to fill our minds with ideas that help us to evaluate our relationship with God. We have the advantage over Zechariah’s generation, in knowing that all these things have been fulfilled. We thus have even more reasons to remain grateful and meekly submissive to God, to have confidence in his promises of strength, and to take full advantage of the sacrifice made by Jesus on our behalf.

Study Suggestion: What lessons have Zechariah’s original hearers have taken from this passage? What is the importance of the connection with Jesus? In what further contexts might this passage be important to Christians?

-Mark Garner, November 2001

ZECHARIAH

Lesson Seven: Cleansing, Crisis, & Climax

(Zechariah 13-14)

The book of Zechariah concludes with a series of visions that use a great variety of images as they look ahead to the coming of Jesus Christ and the spiritual upheaval that his coming will bring. God knows that, because of the limitations of our stubborn flesh, he often must provoke a crisis in order to give his people the indescribable blessings he has planned for them.

A Great Cleansing (Zechariah 13:1-6)

The last two chapters contain many powerful images that sum up many of the themes involved in Jesus’ coming - both historically and as he comes into individual lives. These visions look into what for Zechariah was the future, and also speak of some important general themes in God’s relationship with his people. There is great cleansing, but also crisis and turmoil, whenever we face the facts about ourselves and about God. In this first section, Zechariah describes the cleansing that comes from God, a cleansing of the people from sin, impurity, idols, and falsehood.

The prophet tells them that a fountain will be opened (Zechariah 13:1-2), to bring cleansing from sin and impurity. The image of the fountain (water) is echoed in the next chapter as well, and the references to water combine the obvious and powerful image of cleansing with a look ahead to the baptism that in Christianity allows repentant believers to receive cleansing from their sins. As he makes the promise, the prophet also declares that God will remove the names of all idols from the land when this cleansing comes. That means that with the cleansing, the idols must and will be discarded, no longer permitted to dwell either openly or in the hearts of the people. So too, when we receive cleansing from sin through being baptized into Christ, we must confess that Jesus, not anything of this world, is our Lord. And in return we receive the Holy Spirit, who is able to keep our hearts clean of idolatry in spite of our fleshly weakness.

Zechariah then makes a somewhat unexpected statement, linking the removal of prophets and prophesy from the land with the cleansing from sin and the banishment of idols (Zechariah 13:3-6). While it may not be immediately clear, he is talking here about false prophets, those who for the sake of financial gain pretended to know God’s will, not those like Zechariah who truly spoke in the name of the Lord. (Acts and other New Testament books show us that there were still genuine prophets in the New Testament church of Christ.) Notice the reference to the "prophet’s garment of hair" in Zechariah 13:4, which is described as a tip-off of deception. While the habit of wearing a hair garment was practiced by the genuine prophet Elijah (see 2 Kings 1:8), later it had come to be adopted by phony prophets who thought that it gave them an air of authority and authenticity. Note also the reference to wounds (Zechariah 13:6), which the bogus prophet tries to pass off as something else. A common practice of those who prophesied in the name of Canaanite false gods was to inflict wounds on themselves and one another as part of their pagan rituals, so this too exposes the fake prophets.

Thus it is the false prophets whom Zechariah insists will be removed from the land. In fact, their punishment is drastic, and the prophet paints a picture of the false prophets being condemned even by their own parents, in return for the damage they had done to God’s people over the years through their deliberate teaching of error and their manipulation of the truth. They must and will be washed away when the promised cleansing comes.

Study Suggestion: Explain how the banishment of idols and the elimination of false prophets is linked to the fountain of cleansing. What significance do these promises have to us?

The Crisis - The Shepherd is Struck (Zechariah 13:7-9)

This short poetic passage describes a crisis situation in the relations of God with his people. We know from the New Testament that this passage found its ultimate fulfillment in the crucifixion of Jesus Christ, which separated those of God’s people who believed the full message of grace and salvation from those who did not wish to accept the truth as revealed by Jesus.

When we read the prophecy of the shepherd struck and the sheep scattering (Zechariah 13:7-9), we are at once reminded of Jesus and his disciples. (See, for example, Matthew 26:31-35 and Mark 14:27-31. ) In reading the full passage, we can also see that what Jesus had in mind when quoting it to the Twelve went even farther than predicting that they would scatter when he himself was struck down. We have by now, of course, seen a number of other references in Zechariah to shepherds and their sheep, an appropriate image both for describing our relationship with Jesus and for exemplifying God’s relationship with his people in a general way.

In the aftermath of the shepherd being struck down, God’s people divide into two groups. Once again, the most significant fulfillment of this is the way that God’s people found themselves divided about Jesus (as God had foreseen they would be). There are also many lesser illustrations of the same principle, that is, of how hearts are judged and revealed in a crisis. When the shepherd is struck down, the majority of the sheep are also struck down, and die. Note that there is nothing significant about the specific fraction of two-thirds; this is simply telling us that the majority of the sheep will follow this path, as Jesus also said they would (for example, Matthew 7:13-14). But the sheep who remain not only survive, but emerge from the crisis refined, purified, and tested. They have not only lived, but have changed and matured, and are ready to fulfill God’s purpose for them.

Study Suggestion: How was this passage fulfilled in Jesus’ lifetime? (Make sure to check the details of the prophecy.) In what ways is it also proven true in our own experience?

The Climax - A Day of the Lord (Zechariah 14)

After the crisis comes the climax, "a day of the Lord". In a general sense, coming after the lessons of the previous chapter, it is a reminder of God’s continual sifting of hearts, of his constant search for those among his own people who truly believe in him and love him. But once again, this passage looks ahead to the spiritual conflict initiated through Jesus. Before the time of Christ, the physical kingdoms of the world took turns assaulting Jerusalem. Since the crucifixion, spiritual Jerusalem (the body and church of Jesus Christ) has been under a continual siege from the forces of the world and of the devil. This is another of the more difficult passages to interpret in Zechariah, and we won’t have the time to work through all of the details in class, but it will help you understand it if you remember that it is describing "a" day of the Lord, not "the" day of the Lord. In particular, it is not taking about the end of the world or the second coming* - rather, it has much more to do with the first coming of Jesus the Messiah and with some important general principles.

• ·    Although many contemporary commentators think that prophetic books such as Zechariah, Daniel, and Ezekiel contain prophecies about the ’end times’, there is actually very little (if anything) in the Old Testament that refers specifically to the end of the world, to the final judgment, or to the second coming of Jesus. Though there are Old Testament passages that seem to do so on the surface, the reason why it seems so is that the language they use is similar to the language that is popularly used to discuss the so-called ’end times’. In most cases, the context is different, and almost all of these theories (entertaining and interesting as they may be) quickly become self-contradictory and/or contradict other biblical teachings. Though we humans have a natural (but fleshly) fascination with wanting to know exactly what the ’end times’ will be like, God knows that we would have great difficulty understanding the details, and thus the actual Bible, while assuring us that the end will come, says little about the particulars. Contemporary Christians would do well to avoid becoming pre-occupied with such things, and instead concentrate on appreciating and understanding God, and on the ministries God has given us to fulfill. Note also that it was vital for there to be detailed prophecies made in advance about Jesus, because when he came, everyone would have to choose whether or not to follow him. There is no such need for any human to know in advance all of the details of the end of the world or of the final judgment.

The prophet tells us of a battle over Jerusalem (Zechariah 14:1-5). No doubt we are all familiar with those commentators who use this kind of verse to predict some kind of apocalyptic world war that in their minds will perfect the world and make it an earthly paradise. The real meaning is much different, and uses the graphic imagery of warfare to describe the ongoing spiritual battle between God and his enemies, and to assure us that God is fighting for his people in this crucial conflict. Spiritual battles are not as obvious to fleshly eyes, but they are just as fiercely fought, and the stakes are much higher. Zechariah’s graphic references to all kinds of death and suffering are meant to shock us into realizing that spiritual warfare is not to be taken lightly just because we cannot see it. Once again, there is a general meaning in its picture of spiritual battle, but it is most completely fulfilled in the victory won through the death, burial, and resurrection of Jesus.

Zechariah zeroes in on the effects of the Messiah again in Zechariah 14:6-11, which are high-lighted by his image of a flow of living water.. He tells us that "on that day" there will be a unique set of conditions to make it undeniable that something unusual is happening. This was certainly true of the day when Jesus was crucified, with many supernatural events taking place (tombs coming open, darkness at noon, and more) to impress on all with open hearts that it was a day unlike any other. The promise of the "living water" of course finds a fulfillment more powerful than even Zechariah probably realized, in the pouring out of the Holy Spirit. See, for example, John 4:7-15 and John 7:37-44 for New Testament parallels. Finally, Jerusalem is made secure - once again, not physical Jerusalem, which has rarely in its history been secure, but spiritual Jerusalem.

Zechariah’s description of punishment on unbelievers (Zechariah 14:12-15) again contains graphic images which are meant as a figurative description of the scourges from which the disobedient will suffer. The prophets’ descriptions of the plague that afflicts them and of the panic they suffer is an illustration of the misery and insecurity that characterizes the lives of those who reject Jesus. Not only are literal plagues and other disasters far worse for pagans who have no hope in heaven, but the unbelievers also endure many self-inflicted hardships from their own sin and folly.

But Zechariah wants to close on a positive note, and the last few verses round out the picture and emphasize that God’s people are "Holy to the Lord" (Zechariah 14:16-21). He first indicates that there will be survivors from the nations that attacked Jerusalem, and that now have the chance to worship God if they wish. This idea was frequently fulfilled in a limited way throughout the period of captivity and exile, when pagans like Nebuchadnezzar and Cyrus honored the living God because they saw his hand at work. And it has been fulfilled in an even greater way throughout the years in the way that so many former unbelievers, many of whom fought against God in the past, have become Christians and have glorified God by their repentance.

The last few verses give a description of the Lord’s house having been cleansed. Every article, even the everyday ones, have become holy to God, and there is nothing and no one impure in the house. This promise finds its fulfillment in us, for as the writer of Hebrews says, "and we are his house, if we hold on to our courage and the hope of which we boast" (Hebrews 3:6). Unlike the Jews, who had to undergo endless sacrifices and rituals to cleanse themselves, and to become holy on special occasions, in Christ we have been cleansed once for all through the blood of Jesus, and "by one sacrifice he has made perfect forever those who are being made holy" (Hebrews 10:14).

Study Suggestions: There are many possible study topics in this section. Why does Zechariah use such graphic imagery of suffering and violence (for example, Zechariah 14:2; Zechariah 14:12, and also Zechariah 13:3)? What is he trying to illustrate? What role does water play in chapters 13 and 14? What would it have meant to Zechariah’s original hearers? Knowing what it represents, what should we get from Zechariah’s water images? How does the church of Christ fulfill the last two verses of the book?

-Mark Garner, November 2001

EXPOSITION

Chapter One

Messages of Encouragement Regarding the

Completion of God’s Temple (Zechariah 1:1 to Zechariah 8:23).

The prophet opens his book with a call to repentance (Zechariah 1:1-6). He dates his first message in, "the eighth month, in the second year of Darius," i.e., in November 520 B.C. (1:1). Darius is Darius the son of Hytaspes. He was king of Persia and reigned thirty-six years. Zechariah began his public work some two months after Haggai had launched his ministry (Compare Haggai 1:1).

The prophet identifies himself as "the son of Berechiah the son of Iddo" (Zechariah 1:1 b). Iddo was the head of a priestly family who returned from Babylon with Zerubbabel (Hebrews 12:1-16). Thus our writer was both prophet and priest.

His Initial Message was:

"Jehovah was sore displeased with your fathers. Therefore say thou unto them, thus saith Jehovah of host: Return unto me saith Jehovah of hosts, and I will return unto you..." (Zechariah 1:2-3). He reminds them that God was "sore displeased" with their fathers (Zechariah 1:2), i.e., "angry with anger" (F.C. Cook). As a consequence of his displeasure with their sin, he had given their land over to the Babylonians and allowed them to be carried into captivity. To avoid the same penalties their fathers had suffered, he calls upon them to return to Jehovah. "Return" in this context does not mean return to the homeland from Babylon. This the people addressed had done. It means to return to faithful obedience to Jehovah (Compare Isaiah 1:16-18). If they would return to God, then he would return to them. James used similar words, "Draw nigh to God, and he will draw nigh to you" (James 4:8). This shows us that man is not just a passive recipient in his salvation. God expects sinful men to move toward him through faith and repentance. One is impressed with how often Zechariah uses the phrase "saith Jehovah" to substantiate and authenticate his message. Five times he does so in the six verses of his first oracle. Modern preachers would do well to reflect the same reliance on divine authority when they speak. Of course, the only way we can do so is to cite the written word of God, the Scripture.

Zechariah warns his neighbors "Be ye not as your fathers unto whom the former prophets cried, saying...return ye now from your evil ways....but they did not hear, nor hearken unto me..." (Zechariah 1:4). The "former prophets" were those faithful men of God whom God sent to his people prior to the Babylonian captivity; men like Isaiah, Jeremiah and Habakkuk. They too, had preached repentance (Compare Jeremiah 7:23-28). If Zechariah’s contemporaries behaved toward God as did their wicked fathers, they could, except similar results. When men refused to hear God’s appointed prophets. They refused God himself. The same is true today (John 13:20).

He then poses three questions to the people: "Your fathers, where are they? And the prophets, do they live forever? But my words and my statues, which I commanded my servants the prophets, did they not overtake you fathers?" (Zechariah 1:5-6). Their fathers, to whom the former prophets spoke, were long since dead. Most of them had died in the Babylonian invasion or in captivity as the prophets had warned. The older prophets were also dead. This could refer to the true prophets like Jeremiah who spoke God’s word of warning or to false prophets who denied that God would destroy his people (Compare Jeremiah 28:1-4; Jeremiah 28:10-11; Jeremiah 28:15-17). "But my words" is set in antithesis to the fathers and prophets who were long since dead. God’s word of prophecy God is not jealous as are we with a selfish, petty jealousy. His jealousy is manifested in genuine care and concern for his people and an earnest zeal to deliver them from their oppression and afflictions. Note that his jealousy is "present tense." God’s love has never varied towards Israel (Jeremiah 31:3). God was "sore displeased with the nations" that had afflicted his people. Pusey renders this, "with great anger, I am angered." To the Hebrews, it seemed that their God had forgotten their sad situation. He wants to assure them this is not SO.

God’s being "but a little displeased" with Israel must be understood in contrast with the hostility of their Gentile oppressors. For Israel’s sin, God chastised her by sending her into captivity for seventy years. He did so to purify and reform her that might then re-establish her in her native land (Isaiah 54:7-8). Her heathen neighbors would have utterly destroyed her. For their undue severity, God held the Assyrians, Babylonians, and others accountable (Compare Isaiah 47:5-7; Isaiah 47:11). These lines remind us of how the mighty God uses the sinful nations of the world to do his will. They are his unconscious instruments for punishing other nations. God uses yet other nations to punish them for their crimes because they act from their own selfish, wicked motives (Compare Isaiah 10:5-16).

"Therefore thus saith Jehovah: "I am returned to Jerusalem with mercies; my house shall be built in it.....and a line shall be stretched forth over Jerusalem" (Zechariah 1:16). "Therefore" draws a conclusion from the proceeding verses (Zechariah 1:13-15). Because he was jealous for his people, God has returned to Jerusalem. "I am returned" (perfect tense) "denotes an accomplished fact whose blessings will continue indefinitely" (Theo Laetsch). God was returned "with mercies." Mercy is one of his glorious attributes. In wrath he remembers mercy (Habakkuk 3:2). The divine mercy would be seen in three ways: "My house (temple) shall be built;" "Jerusalem shall be rebuilt;" and "My cities shall yet overflow with prosperity" (Zechariah 1:16-17).

"A line shall be stretched forth over Jerusalem" (Zechariah 1:16). This refers to the surveyor’s line used to mark off the streets and boundaries in view of rebuilding it (2 Kings 21:13).

The keynote of this first oracle is found in (1:17b), "Jehovah shall yet comfort Zion and shall yet choose Jerusalem." These words are adapted from (Isaiah 14:1).

The Second Vision (Zechariah 1:18-21)

"And I lifted up mine eyes, and saw, and behold, four horns. And I said unto the angel that talked with me, what are these? And he answered me; these are the horns which have scattered Judah, Israel and Jerusalem" (Zechariah 1:18-19). The expression "I...saw" indicates the beginning of a new revelation.

The "four horns" are said to be "the horns which have scattered" God’s people. The sight of horns implies the presence of the animals that wield them. David’s fourth beast had ten horns (Daniel 7:7-8). The angel explained to Daniel, "the fourth beast shall be a fourth kingdom upon earth" (Daniel 7:23). Horns of beasts are symbols of powerful kings (Daniel 7:24). In another vision, Daniel saw "a ram which had two horns" (Daniel 8:3). These symbolized the combined nation of the Medes and Persians. He then saw a he-goat (the Greek Empire) with a "notable horn between his eyes" which symbolized Alexander the Great (Dan 8:5; 20-21). Sometimes the word horn is used to symbolize the power wielded by a man or government. Thus the Psalmist writes, "I said....to the wicked, Lift not up the horn: Lift not up your horn on high; speak not with a stiff neck" (Psalms 75:4-5).

Which nations are symbolized by the horns? Since he speaks of those "which have (past tense, not shall or future action) scattered Judah (Southern Kingdom), Israel (Northern Kingdom) and Jerusalem, they most likely represent Egypt, Assyria, Babylon, and Medo-Persia. Other scholars harmonize the kingdoms with Daniel’s four beasts (Daniel 2:31-45) which are Babylon, Medo-Persia, Greece and Rome, but none of these nations scattered the northern kingdom of Israel. Assyria did that.

"And Jehovah showed me four smiths. Then said I, What come these to do? And he spoke saying, these are the horns which scattered Judah...but these are come to terrify them, to cast down the horns of the nations, which lifted up their horn against the land of Judah..." (Zechariah 1:20-21). The word "smiths" means blacksmiths, men who work with domesticated animals, shoeing, or dehorning them. The (KJV) renders the word "carpenters" which is unfortunate. In his vision, the prophet sees the great horned beasts (powerful nations) that have buffeted and scattered God’s people. He then sees agents sent by God to break the power of those nations. Historically we know that Babylon broke Assyria and Egypt’s power, the Medes and the Persians in turn broke Babylon. Greece destroyed the Persians and Rome the Greeks, etc. From this the Hebrew were to take courage. With their God in control of the universe, no nation could prevail over them permanently.

Chapter Two

The Third Vision Fills the Entire Second Chapter:

"And I ...saw, and, behold, a man with a measuring line in his hand. Then said I, whither goest thou? And he said unto me, to measure Jerusalem, to see what is the breadth hereof, and what is the length thereof’” (Zechariah 2:1-2). The prophet then saw yet another vision. In it he saw a man with a surveyor’s line, laying out the perimeters of Jerusalem in view of rebuilding her walls. As he was watching he reports:

"...the angel that talked with me went forth, and another angel went out to meet him, and said unto him run, speak to this young man, saying, Jerusalem shall be inhabited as villages without walls, by reason of the multitude of men and cattle therein. For I, saith Jehovah, will be unto her a wall of fire round about, and I will be the glory in the midst of her" (Zechariah 2:3-5).

As the man was proceeding to mark the lines for the walls of Jerusalem, the prophet saw the other angel go forth to meet him. One of the angels said to the other "run," i.e., hurry; tell the man that "Jerusalem shall be inhabited as villages without walls." This verse is applied by some to the literal city of Jerusalem, by others to spiritual Jerusalem, the church (Hebrews 12:22-23). If it refers to historic Jerusalem we must not press for a literal interpretation since Jerusalem’s walls were built by Nehemiah with God’s blessing. The emphasis is on the simile "as villages without walls." A city needed walls for protection in times of war. In peaceful times, walls were unneeded (See Ezekiel 38:11). Thus he promises that the people will dwell in peace and safety. A second reason is given for Jerusalem needing no walls. Her population would soon be so great that no walls could contain them. Both of these concepts would have given great consolation to the little band of immigrants who were threatened on every side. Those who see this as Messianic stress the fact that Jerusalem did in fact have walls built and the Holy Spirit does indwell his church (1 Corinthians 3:16-17). The author prefers the literal view as it is in harmony with the general flow of this first section of the book.

Jehovah being a wall of fire about his people is reminiscent of Elisha’s experience at Dothan when "the mountain was full of horses and chariots of fire round about Elisha" (2 Kings 6:17). This angelic protection was invisible to all, until the Lord opened their eyes.

"I will be the glory in the midst of her" might have a double meaning. The older members of the community remembered the former days of Jerusalem’s grandeur and Solomon’s glorious temple. They wept at the ruined state of their city and the inferior temple they were raising up. Perhaps God means my presence will provide more than adequate glory for their city and temple (Compare Isaiah 60:19). The other possibility is the special use of the word glory in connection with the temple to indicate God’s symbolic presence, the shekinah, which is styled "the glory of the Lord" (Compare Ezekiel 43:1-7).

Zechariah 2:6-13, is a call to hesitant Hebrew exiles to return to Judah to help rebuild God’s nation.

"Ho, ho, flee from the land of the north, saith Jehovah; for I have spread you abroad as the four winds of the heavens, saith Jehovah. Ho Zion, escape, thou that dwellest with the daughter of Babylon” (Zechariah 2:6-7). "Ho" is a call to attention. "The land of the north" is identified in Zechariah 2:7 as Babylon. By consulting a map of the Middle East one can see that Babylon lay south and east of Jerusalem. Yet it is frequently identified as "the land of the north" since one had to travel north and then south down the Euphrates River Valley to get there. In those days, the vast Arabian Desert was uncrossable. The Hebrews had been "spread abroad as the four winds" in their various deportations and exile. Assyria and Babylon had scattered them, but now, under Darius’ benevolent reign, they could return home.

"For thus saith Jehovah of hosts: After glory hath he sent me unto the nations which plundered you; for he that toucheth you toucheth the apple of his eye. For behold, I will shake my hand over them, and they shall be a spoil to those that served them; and ye shall know that Jehovah of hosts hath sent me" (Zechariah 2:8-9). It is the angel of Jehovah that speaks in Zechariah 2:8. He is "Jehovah of hosts" yet Jehovah the Father hath sent him on his earthly mission in behalf of Israel. The "glory" for which he was sent seems to have been glory to the God of the Hebrews. It would come by his taking vengeance upon the heathen nations that had plundered the Hebrews in the days of their exile in Babylon. Not only did Babylon spoil them, but Edom and other of their neighbors had afflicted them at various times (Obadiah 1:10-14).

The Hebrews were "the apple of his (God’s) eye" (Zechariah 2:8). The Hebrew suggests "the gate or opening of his eye" (F.C. Cook) which refers to the pupil. The eye, being the part of man’s body which is most delicate and most susceptible to pain, is carefully guarded. So God will guard and protect this people. In other passages the expression "apple of his eye" is from a different Hebrew term and means "the little man of the pupil," i.e., the reflection of a father seen in the bright eyes of the child held before his face (See Deuteronomy 32:10).

God will "shake his hand over" Israel’s enemies and they will be spoiled by Israel (Zechariah 2:9). This suggests two possible ideas: (1) God will shake or wave his hand in blows of punishment or (2) with ease, he will wave his enemies away into destruction (Compare Isaiah 19:16). This He did to the Chaldeans.

The enemy that had conquered, looted and enslaved the Hebrews would become "a spoil to those that served them..." (Zechariah 2:9 b). This is not to be taken literally for Babylon never became subservient to Israel. Babylon was destroyed politically and culturally while Israel survived to go home and rebuild their nation. Cyrus, the Persian, restored to them the sacred items of the temple which the Babylonians had taken. He also helped to finance their restoration with the wealth he had taken from the defeated Babylonians (See Ezra 1:7-11).

When all of these things came to pass then the Hebrews would know assuredly that God had sent his angelic messenger to reveal these prophetic truths and Zechariah who recorded them for the people. Fulfillment of prophecy is the proof of its truthfulness (Compare Deuteronomy 18:20-22).

"’Sing and rejoice, 0 daughter of Zion, for, lo, I come, and I will dwell in the midst of thee,’ saith Jehovah" (Zechariah 2:10). "Daughters of Zion" or Jerusalem is a favorite phrase of inspired writers. It is cited some thirty-six times in the concordance. In this place it refers to "the true believers in Jehovah and his word. These who fled out of Babel, giving heed to Jehovah’s call..." (H. Halley). God’s promise to come and "dwell in the midst of thee" is related to the rebuilding Jehovah’s temple which yet lay in ruins at the time Zechariah spoke his message. Jehovah was said to dwell in his temple because his "glory" or shekinah was seen in the most holy place, above the mercy seat. In a vision, Ezekiel had seen the glory of Jehovah leave the temple before the Babylonians destroyed it (Ezekiel 10:18-19). In still another vision he foresaw the day when Jehovah would return to dwell in his restored home (Ezekiel 44:1-5

"And many nations shall join themselves to Jehovah in that day and shall be my people; and I will dwell in the midst of thee" (Zechariah 2:11). "Nations" refers to Gentiles. This projects the prophecy into that distant day when Messiah would come to dwell among the Hebrews (John 1:14) and would invite all nations to become his disciples (Matthew 28:19). Gentiles would have access to the divine promise through the gospel (Ephesians 3:6). Thus when verses 10-11 are considered together we can see that we have a dual prophecy with an early fulfillment in the return of Jehovah to his restored temple and a distant fulfillment in the incarnation of Christ and the Christian age.

"And Jehovah shall inherit Judah as his portion in the holy land..." (Zechariah 2:12). This was written to encourage the despondent Hebrews to get on with the rebuilding of God’s temple. Keil renders this "and Jehovah will take possession of Judah...." When the proper preparations have been made, Jehovah, like a victorious king, will come and possess what is rightfully his. Palestine is here called "the holy land" because it is where Jehovah will dwell. This is the only place in scripture where it is so designated. From this reference it has become the most common term for that portion of the earth.

"Be silent, all flesh, before Jehovah; for he is waked up out of his holy habitation" (Zechariah 2:13). This echoes Habakkuk 2:20 and is a call for reverence before the great God of Israel. God being pictured as awakening for sleep is an anthropomorphic figure, i.e., the author likens God to king who has been resting momentarily, but now he is awake and ready to act on behalf of his people. It is to be understood figuratively because God is omnipotent; hence he never needs to rest or slumber (Psalms 121:3-4).

Chapter Three

The Trial and Acquittal of Joshua the High Priest (Zechariah 3:1-10)

"And he showed me Joshua the high priest standing before Jehovah, and Satan standing at his right hand to be his adversary" (Zechariah 3:1). The previous visions had predicted that God would exercise his power among the nations to reestablish his people in their land. This one is telling the Hebrews that in order for God to do the other there must first be spiritual reform in the priesthood and the nation.

"Joshua the high priest" was properly descended from the priestly family. His grandfather Seriah was taken captive by the Babylonians and slain at Rivlah (2 Kings 25:18-21). Jehozadak, Joshua’s father, was taken to Babylon (1 Chronicles 6:15). Joshua was likely born during the captivity. The problem was that he and the whole priesthood had not yet been properly cleansed and purified after their long years in a heathen environment. Hence they were not properly prepared to lead the nation in divine service. In the vision, Zechariah sees Satan accusing Joshua on this very point. His uncleanness is symbolized by his "filthy garments." When approaching God, the high priest was to "put on the holy linen coat...the linen breeches upon his flesh and... the linen girdle, and...the linen mitre...they are holy garments; and he shall bathe his flesh in water..." (Leviticus 16:4). Joshua’s condition was representative of the nation. Verse 9 says "I will remove the iniquity of that land in one day."

Satan is seen standing at Joshua’s right hand accusing him as he attempted to minister before the Lord for the people. The very name Satan means "accuser." He likewise accused Job (Job 1:6-12; Job 2:1-6). In Revelation 12:10, John calls him "the accuser of our brethren." Satan was determined to defeat God’s purpose for Israel even if it meant he must appeal to God’s law to do so. He sought to neutralize God’s appointed system for forgiveness by discrediting the priesthood and thus nullifying their functions.

"And Jehovah said unto Satan" (i.e., the Angel of Jehovah who was communicating with Zechariah) (Zechariah 1:12). "Jehovah that hath chosen Jerusalem rebuke thee..." (Zechariah 3:2 a). At God’s powerful rebuke, his enemies flee (Isaiah 17:13). In this rebuke, Jehovah rejects Satan’s charge on the basis that He had chosen or elected Israel to be his people and He would see that their sins were purged and their deficiencies supplied. Paul uses the same line of reasoning on behalf of Christians in Romans 8:31-34.

"Is not this a brand plucked out of the fire?" (Zechariah 3:2 b). Joshua was like a piece of wood plucked out of the fire just in time to keep it from being consumed. Amos used a similar phrase (Amos 4:11). Also a brand plucked from the fire would be charred and covered with soot. The fire was the Babylonian exile. Joshua and his fellow priests could well have been consumed there. By the grace of God they had been salvaged.

To symbolize the purifying of Joshua so that he might function acceptably, the angel orders those who stand by to remove his filthy garments that he might clothe him with rich apparel. The meaning is clear; "I have caused thine iniquity to pass from thee" (Zechariah 3:4).

The "mitre" was the sacred hat worn by the priest when ministering at the temple (Exodus 29:6).

"The angel of Jehovah" (Zechariah 3:6) was directing the procedure to make sure that Satan did not reassert himself and interfere. Joshua is warned by the angel of Jehovah that if he is to judge God’s house and keep his courts, he must "walk in (God’s) ways" and "keep (his) charge" (Zechariah 3:7). While their salvation from captivity had been a matter of grace, to maintain their standing would be conditioned upon their faithfulness to God’s word.

"Hear now 0 Joshua....thou and thy fellows that sit before me...." (Zechariah 3:8 a). Not only did Joshua need to be purified, but so did all of his fellow priests.

"For they are men that are a sign: for, behold, I will bring forth my servant the Branch" (Zechariah 3:8 b). The fact that God saved and restored the priesthood (i.e., Joshua and his fellow-priests) was a sign or symbolic of the fact that he would one day bring Christ the "high priest of the good things to come..." (Hebrews 9:11). Christ is frequently called "my servant" (Compare Isaiah 42:1; Isaiah 49:6; Isaiah 52:13). God’s servant is also called "Branch" which means a shoot or sprout that springs from the roots of a tree. It is symbolic of the beginning of renewed life for the tree. Isaiah calls Messiah Branch in 4:2 and 11:1, as does Jeremiah in 23:5 and 33:15 of his book. The picture painted by the word "branch" is that of David’s dynasty which was cut down like a tree at the time of the Babylonian domination (See Jeremiah 22:28-30). After many years, Christ, like a sprout from the roots of the fallen tree, appears and restores the dynasty of David according to the divine promise (2 Samuel 7:12-16). At first, David and his heirs ruled over a worldly political kingdom in Palestine, now Christ is seated at God’s right hand ruling over his spiritual kingdom, the church (Acts 2:32-36; Ephesians 1:20-22).

"For behold the stone that I have set before Joshua; upon one stone are seven eyes..." (Zechariah 3:9 a). The stone to which the angel alludes is the "top stone" or cap stone of the temple, i.e., the final stone to be set in place in the finished building (see Zechariah 4:7).

The "seven eyes" are explained as "the eyes of Jehovah, which run to and fro through the whole world" (Zechariah 4:10). This speaks of God’s providential agents at work in the world to assure that his will be done. In Zechariah 4:10 a he is told "these seven (eyes) shall rejoice, and shall see the plummet in the hand of Zerubabbel." He is describing the laying of the final stone and thus the completion of the temple restoration project. The number "seven" stands for completion and/or perfection. The idea of "seven eyes" also suggests God’s omniscience. All is known to him, including Israel’s future. Probably the cap stone was to be actually engraved with the seven eyes.

"And I will remove the iniquity of that land in one day" (Zechariah 3:9 b). Given the immediate context, the day when iniquity shall be removed will be when the temple is completed, the priesthood properly purified and dedicated and the Day of Atonement observed (Leviticus 16:21; Leviticus 16:30; Leviticus 16:34). Most commentators regard the stone as Messiah’s kingdom and the iniquity to be removed, his atonement at Calvary (See Pusey’s Notes). The present author agrees with Henderson that it refers to the completion of the temple in Zachariah’s day. The expression "in one day" may speak of the swiftness with which Jehovah will accomplish this deed.

"In that day shall ye invite every man his neighbor under the vine and under the fig-tree" (Zechariah 3:10). This, is a Hebrew idiom for a peaceful period in history (See 1 Kings 4:25). They have been through hard and dangerous times.

Now that they are complying with God’s will, peace will be enjoyed.

Chapter Four

The Golden Candlestick and the Two Olive Trees (Zechariah 4:1-14).

Overcome by the previous revelations, the prophet had fallen asleep. The angel now awakes him to view yet another vision. "Behold a candlestick all of gold with its bowl upon the top of it, and its seven lamps thereon: there are seven pipes to each of the lamps which are upon the top thereof: and two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof” (Zechariah 4:2-3). The image of the golden candlestick is borrowed from the lamp in the tabernacle (the Menorah) (Exodus 25:31-40). It is usually noted that it is not an exact replica in every detail. The Holy Spirit made such adjustments to the picture as needed to make his point in the vision. In Revelation, John uses the lamp stand to represent the church (Revelation 1:20). From this usage some conclude that the lamp represents the restored nation. I would include with that the restoration of the proper worship of God in his rebuilt temple.

Zechariah had no question about the lamp, but he was perplexed about the two olive branches that emptied their golden oil into the bowl of the lamp (Zechariah 4:11-12). The angel explained that "these are the two anointed ones that stand by the lord of the whole earth" (Zechariah 4:14). It is generally understood that the two anointed ones represent Joshua the high priest and Zerubbabel, the governor. Both men were anointed when appointed to their office. Like the olive tree provided the essential ingredients to keep the lamps burning, so those two men of God would lead the nation in completing their temple and rebuilding their nation.

The "great mountain" of (Zechariah 4:7) likely stands for the obstacles that had hindered their program thus far. The obstacles, huge as mountains, would be leveled by God so that Zerubbabel could complete the temple, by placing the cap stone in its place. Zechariah 4:9 contains a strong promise to the weary workers. Zerubbabel had laid the foundation stone some 15 years before, he will now see it completed (Zechariah 4:9).

The completion of the temple under Zerubbabel’s leadership would be confirmation that God had sent these words of exhortation to them through Zechariah (Zechariah 4:9).

"Who hath despised the day of small things?" (Zechariah 4:10). God asks this question of those Hebrews and their neighbors who looked upon the rebuilt temple and thought how inferior it was to Solomon’s great building. Haggai said to those who had seen the former house in its, glory, "is it (the rebuilt temple) not in your eyes as nothing?" (Haggai 2:3). Haggai promised that "the latter glory of this (new) house shall be greater than the former, with Jehovah" (Haggai 2:9). This would be true because Messiah, God in the flesh, would one day visit this temple (See Mark 11:15-17). While the discouraged Hebrews, might feel the restored temple was too small and common to be acceptable, the prophet knew better. They had seen Zerubbabel’s work.

"These seven" refers to the seven eyes of Jehovah engraved on the capstone (Zechariah 3:9; Zechariah 4:7). As noted earlier, "the eyes of Jehovah" refers to God omniscience and to his providential agents that represent him in the world. The eyes of Jehovah are said to be seven in number. Seven is used by the sacred writers for fullness, or completeness or perfection. Hence, the all-seeing God was fully aware of the people’s work on the temple and approved of their efforts, even though insignificant to themselves and others.

The prophet still is perplexed about the vision and asked the angel, "What are these two olive trees?" (Zechariah 4:11). Twice he pressed the messenger for an answer. "And he answered...These are the two anointed ones that stand by the Lord of the whole earth." In the Hebrew, the words "the anointed ones" mean literally "the sons of oil" (Laetsch). In the Jewish, economy only priests (Exodus 28:41), prophets (1 Kings 19:16) and kings (2 Samuel 15:1; 2 Samuel 15:17) were anointed for their office. The anointing with oil signified the blessing of the Holy Spirit which would inspire and bless the nation’s spiritual and political leadership (Compare 1 Samuel 16:12-13) The two anointed ones in Zechariah’s vision were Zerubbabel, the governor, a man of David’s dynasty and Joshua the high priest. The candlestick in the vision seems to represent the restored nation of Israel. The light of her leadership will be provided by God’s two anointed, Spirit-filled servants, Zerubbabel and Joshua. They successfully led God’s people in rebuilding his temple and his theocracy. They "stand by the Lord of the whole earth" as his obedient servants (Zechariah 4:2-7).

There are several points in this vision that are obscure and stir ones curiosity:

1. That the candlestick is not exactly like those of Moses or Solomon.

2. The number of pipes to each of the lamps. The seven pipes indicate that they would be fully able to provide the light, the leadership needed in this difficult time.

3. Oil trees whose berries drip their oil perpetually.

It is helpful to remember that the prophet sees a vision, not reality. Also in interpreting symbolic language, we do not press for significance in every minor detail, rather we look at the larger, overall scheme of the picture for the general meaning.

Chapter Five

The Flying Scroll (Zechariah 5:1-4)

The sixth vision is of a flying scroll inscribed with a message of judgment for sinners in the land. Remember this is simply a vision, one should not view this as some mythical or magical story as in the Tales of the Arabian Nights.

“I see a flying roll; the length thereof is twenty cubits, and the breadth there of ten cubits." The prophet sees a giant scroll twenty cubits by ten cubits in size. A cubit is approximately 18 inches. Hence the scroll he saw was 30ft x 15ft. On one side, there was written a curse against thieves, and on the other, one against false swearers who take God’s name in vain. It is seen gliding "over the face of the whole land" of Israel. The two sins specified stand representatively for all the sins of men. Also, it is noteworthy that the two sins chosen to represent each of the two tablets of the decalogue. Swearing falsely violated the third commandment and stealing broke the eighth command (See Exodus 20:7; Exodus 20:15). James observed, "For whosoever shall keep the whole law and yet stumble in one point is become guilty of all (James 2:10). Failure to observe God’s rules would bring judgments and destruction upon a man’s house.

The fourth vision (Zechariah 3:1-8), stressed the importance of cleansing the priesthood. This vision stresses the need for every citizen, to rid himself of the sin and vices common to men. All of this was necessary if they were to receive God’s gracious assistance in rebuilding their temple and nation.

Sin Shipped Away (Zechariah 5:5-11).

"This is the ephah that goeth forth...This is their appearance in all the land (and, behold, there was lifted up a talent of lead); and this is a woman sitting in the midst of the ephah. And he said, This is Wickedness: and he cast her down into the midst of the ephah; and he cast the weight of lead upon the mouth thereof...behold, there came forth two women, and the wind was in their wings; now they had wings like the wings of a stork; and they lifted up the ephah between earth and heaven...To build her a house in the land of Shinar...she shall be set there in her own place" (Zechariah 4:6-11).

In this vision, Zechariah sees a wicked woman in a basket or container, being carried away from his land, back to Shinar. An ephah is a container that holds some 39 quarts of measure. Here the actual size is not significant; it is a basket large enough to hold a woman. The woman is identified as wickedness, i.e., she is the personification of wickedness. Evil Jezebel was called "that wicked woman"(2 Chronicles 24:7) There is a heavy lid for the basket made of lead which is designed to keep lady wickedness in her container until she is carried away from God’s land. The lid is lifted momentarily so the prophet can see the ugly contents. Then wickedness is quickly thrust down in the basket and the heavy lid placed over the opening, lest she escape.

Zechariah then saw two heavenly messengers with great wings, like a stork, whose mission was to take wickedness away from God’s land. No significance is attached to the fact that the messengers are women. It is of interest that this is the only place where heavenly messengers are depicted as women, normally they are men (See Daniel 12:1) In the vision, the messengers are to carry their burden through the air, so they are described as having wings strong enough for the task. The stork is a migratory bird with great strong wings. From this vision most artists have depicted angels with wings. Such is symbolism and not necessarily literally so.

The meaning of the vision is explained in Zechariah 5:11. Sin will be expelled from the God’s land and a house, i.e., a permanent dwelling for her will be built in Shinar, which is Babylon (Genesis 10:10). The local citizens had but recently returned from the land of Shinar where they had been sent because of their sin. Some of them had evidently brought their sin home with them. Sin had no place in the holy land. Its proper place was in the land of idolatry and wickedness. Most scholars would associate Shinar with the place of rebellion against God’s rule in the days of Nimrod and the tower of Babel (Genesis 10:10; Genesis 11:1-9) rather than just the Babylon of Zechariah’s day, it seems to the present author that both would likely be included.

C. H. H. Wright reasoned that since the ephah was a measurement used in commerce and since Babylon is called the land of traffic (Ezekiel 17:4), perhaps the thought is that crooked and dishonest business practices must also be left behind in Babylon. Such had been a problem prior to the captivity (Micah 6:11) (See The Cambridge Bible Commentaries on Haggai and Zechariah p. 91-91).

Chapter Six

The Four Chariots (Zechariah 6:1-8)

"...Behold there came four chariots out from between two mountains; and the mountains were mountains of brass. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grizzled strong horses..." (Zechariah 6:1-3). The final of the eight visions is introduced with the usual formula for new revelations: "I lifted up mine eyes, and saw..." Charging forth into the valley, between two great mountains, the prophet sees four chariots, each drawn by different colored horses. When he asked the meaning, the angel explained "These are the four winds of heaven (spirits) which go forth from standing before the Lord..." (Zechariah 6:5). John saw the four winds of heaven prepared to bring judgments upon the sinful world of his day (Revelation 7:1). Jeremiah writes of four winds scattering the people of Elam (Jeremiah 49:36). In Revelation 6:1-8, John uses four horses to symbolize his message. The man on the white horse came forth conquering. The rider of the red horse took "peace from the earth....that they should slay one another." The man on the black horse symbolized famine and hard times. The rider of the pale horse was named Death and Hades (the open grave) followed him. In Revelation 6:7-8 the pale horse is identified as pestilence (See footnote). These are pictorial representations of what Ezekiel calls God’s "four sore judgments" the sword, famine, evil beasts and pestilence" (Ezekiel 14:21).

The mountains from whence the chariots came are pictured as made of brass. This was the hardest metal the ancients knew. No specific mountains are identified. Since the chariots of judgment came from God and the two impregnable mountains stood between God and the seer, perhaps they are to be understood as "gate towers guarding the entrance into the palace of the Supreme Ruler" (Laetsch).

"The chariot wherein are the black horses goeth forth toward the north country; and the white went forth after them; and the grizzled went forth toward the south country. And the strong went forth, and sought to go that they might walk to and fro through the earth. So they walked to and fro through the earth" (Zechariah 6:6-7).

The chariot drawn by "the black horses" was sent "toward the north county" (Zechariah 6:6), i.e. north of Jerusalem. This expression is commonly used of the Assyrian and Babylonian nations, both of which were now broken and subservient to Persia. So cruel had they been, to God’s people, that further judgments, would be sent upon them. The black horses symbolized famine. In the first vision God had said that he was "sore displeased with the nations" because of their cruelty toward Israel (Zechariah 1:15).

"The grizzled" horses went "toward the south country" which most likely is Egypt, but may include Edom and Ethiopia. All of whom were ancient enemies of Israel.

The "strong" horses of verse seven almost certainly refer to the red bay horses as they the only ones not get assigned. Red symbolizes bloodshed and war. These strong horses were eager to go on their mission of judgment. "They sought to go" and received the divine command, "get you hence, walk to and fro through the earth" (Zechariah 6:7). Their mission was broad, encompassing all of God’s enemies. When all had done their assigned work, God’s spirit was quieted, i.e., was satisfied that appropriate judgment had been rendered (Compare Ezekiel 16:42).

The cycle of eight visions opened with attention focused on the heathen nations that had humiliated Israel (Zechariah 1:8-15). They close with a symbolic description of God’s righteous judgment on them.

The Symbolic Crowning of Joshua (Zechariah 6:9-15)

"Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah; and come thou the same day, and go into the house of Josiah the son of Zephaniah, whither they are come from Babylon; yea, take of them silver and gold, and make crowns, and set them upon the head of Joshua the son of Jehozadak, the high priest..." (Zechariah 6:9-11). In this section the prophet sees no vision, rather he is instructed to perform a symbolic act that will be predictive of the coming messiah. He was to take the Jewish brothers, recently arrived from Babylon, the land of captivity, and go to the house of Josiah, son of Zephaniah (not be confused with Zephaniah the prophet of pre-captivity times). The three, Heldai, Tobijah and Jedaiah had brought with them gifts of gold and silver for the temple project. They would serve as verifying witnesses. Zechariah was to fashion a double tiered crown of the gold and silver and place it on the head of Joshua the high priest and then speak this oracle:

"Thus speaketh Jehovah of host...Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah...and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne, and the counsel of peace shall be between them both" (Zechariah 6:12-13). The name Branch was immediately familiar to every devote Hebrew. Isaiah has written of a "shoot out of the stock of Jesse, and a branch out of his roots..." (Isaiah 11:1) and Jeremiah had related God’s promise to "cause a Branch of righteousness to grow up unto David; and he shall execute justice and righteousness in the land..." (Isaiah 33:15).

Earlier God had promised Zechariah, to, "bring forth (his) servant the Branch" (Zechariah 3:8). The term pictures the dynasty of David as a tree that had fallen or been cut down. From the roots of the fallen tree a little shoot appears that eventually grows to be a tree mightier than the original one. All understood this to speak of Messiah, David’s heir, promised by God (2 Samuel 7:12-13).

Joshua helped to build the material temple in Jerusalem, but Messiah would build God’s spiritual temple, the church (Ephesians 2:19-22; 1 Corinthians 3:16-17). It would be made of living stones (1 Peter 2:5).

The two crowns united as one on Joshua’s head symbolized that Messiah would combine the two offices of king and priest over God’s people. Under Moses’ system kings were of the tribe of Judah and priests of Levi. Neither could fill the other post. But through David, in Psalms 110:4, God had promised his Son that he would be a king forever after the order of Melchizedek. Melchizedek was king of Salem and priest of God Most High (Genesis 14:18). Upon his resurrection and ascension, Jesus was given David’s throne, when seated at God’s right hand (Acts 2:28-31). There he will reign until every enemy is subdued (1 Corinthians 15:25-26).This totally undermines and destroys the speculations and theories of the premillennialists who deny the Lord’s kingdom’s present existence and who look for a later earthly reign.

For Christ to "bear the glory" speaks of his royal majesty as King of kings" (1 Chronicles 29:25; 1 Timothy 6:15-16).

"The counsel of peace shall be between them both." The two offices of priest and king will be united in him without discord or conflict with God’s law. In the words of the author of Hebrews, "the priesthood being changed, there is made of necessity a change also of the law" (Hebrews 7:12). In his role as priest, the Messiah will bring peace to all who seek him, be they Jew or Gentile. (See Ephesians 2:16-18).

"And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of Jehovah" (Zechariah 6:14). The symbolic crown (see foot note) was then placed in the hands of the three witnesses "for a memorial in the temple of Jehovah" (Zechariah 6:14). Its presence would be a perpetual reminder of the messianic promise until the Savior came. "Helem" of (Zechariah 6:14), is the same as Heidai" of (Zechariah 6:10). Authorities are unsure if it is a copyist’s error or a variation of his name.

"And they that are far off shall come and build in the temple of Jehovah..."(Zechariah 6:15), looks forward, to Messiah’s day, when Gentiles would be given equal access to God’s house (Ephesians 2:16-22). That glorious day when the doors of Messiah’s kingdom were opened and Cornelius and his family were admitted, saw the prophecy fulfilled in its last detail (Acts 11:15-18). Note that Gentiles would help in building up Jehovah’s temple. This is seen in the Christian age when the church primarily consists of Gentile disciples with only a sprinkling of Jews within it.

Chapter Seven

Questions about Fasting (Zechariah 7:1 to Zechariah 8:23)

Chapters 7 and 8 relate the coming of a delegation of Jewish brethren from Bethel to Jerusalem to find answers to questions about certain fast days. This provided an occasion for Zechariah to deliver twelve oracles of instructions from God.

"...in the fourth year of king Darius, that the word of Jehovah came unto Zechariah in the fourth day of the ninth month, even in Chislev" (Zechariah 7:1).

The fourth year of Darius was 518 B.C. The ninth month (Chislev) would be comparable to our December/January. Some two years had elapsed since Zechariah’s first visions (Zechariah 1:1). Work on the temple was well under way.

"Now they of Bethel had sent Sharezer and Regemelech and their men, to entreat the favor of Jehovah, and to speak unto the priests of the house of Jehovah of hosts, and to the prophets, saying..." (Zechariah 7:2-3). Bethel was an ancient site with a mixed history. There Jacob saw the ladder extending into heaven and received God’s blessing (Genesis 28:11-22). There Jeroboam had erected his altar and golden calf (1 Kings 12:28-33). Some of the returned exiles had resettled the place.

The citizens of Bethel sent Sherezer and Regemelech and their men to inquire if they should continue to observe the fast in the fifth month? This had long been their custom. "Now in the fifth month, in the tenth day, of the month...came Nebuzaradan...into Jerusalem. And he burned the house of Jehovah, and the king’s house; and all the houses of Jerusalem...and brake down the walls..." (Jer. 52:1244). Since that time, the survivors had remembered that day by fasting (Zec See 7:5).

Weeping and separating themselves (Zechariah 7:3) is explained as fasting in Zechariah 7:5. The "separating" was from food on the fast day.

The first of twelve divine messages then came to Zechariah. By inspiration he asked, "When ye fasted and mourned....even these seventy years, did ye at all fast unto me...? And when ye eat, and when ye drink, do not ye eat for yourselves?" (Zechariah 7:5-6). Two points are made:

1. It was they, not God, who had instituted the fasts under consideration.

2. The fasts were observed out of their own self pity and remorse. By observing them they had hoped to recover God’s favor.

God had only instituted one official fast for the nation, that was the Day of Atonement observed on the tenth day of the seventh month (Leviticus 16:29-30). The principle he sets forth is that human observances will always remain human, no matter how long they are observed. Being human, they have no spiritual value. This lesson is surely needed in the religious world of our day by those who put such great stock in their traditions.

Rather than concerning themselves with ordinances and services of their own making, they should "hear the words of which Jehovah cried by the former prophets..." (Zechariah 7:7). Faithfulness consists not in, multiplying ceremonies, but in diligently obeying the word of God revealed by his inspired spokesmen (See Matthew 7:21; Hebrews 5:8-9). The "former prophets" were those who served prior to the Babylonian captivity; Isaiah, Jeremiah, Zephaniah, Habakkuk, etc.

"The South" refers to that part of Judah know as the Negeb (the word means, the dry) and "the lowland" refers to the hill country between the mountains and the coastal plain, known as the Shephelah (Zechariah 7:7).

The second oracle points out that disobedience to God’s law had been the cause of the punishment and exile of their fathers (Zechariah 7:8-14). The former prophets to which he had earlier referred them (See Zechariah 7:7) had said: "Execute true judgment, and show kindness and compassion every man to his brother; and oppress not the widow, nor the fatherless, the sojourner, nor the poor; and let none of you devise evil against his brother in your heart" (Zechariah 7:9-10). In this statement he summarizes a portion of the moral instruction of the earlier prophets. For a sampling of their teaching (See Jeremiah 7:5-6, Micah 6:8).

In Zechariah 7:11, he reminds them how their fathers had responded to the words of those former prophets. "But they refused to hearken, and pulled away the shoulder, and stopped their ears that they might not bear. Yea, they made their hearts as an adamant stone, lest they should bear the law and the words which Jehovah of hosts sent by his Spirit by the former prophets..." (Zechariah 7:12). To "pull away the shoulder" literally describes an ox that refuses to accept the yoke of his master. Israel had been like the stubborn and rebellious youth. His father had placed his hand on their shoulder as he corrected him. In response, the young rebel pulled away from his father’s touch. Their hearts were hard as adamant stones, that is, a stone hard enough to smash other kinds of rock It describes a thing of "impenetrable hardness" (Laetsch). This speaks of their hard-headed stubbornness (Ezekiel 3:4-7). Such a hard heart would not yield to the divine instruction.

Zechariah 7:12 emphasizes that when they rejected God’s law spoken by His inspired teachers (the prophets), they rejected God himself. The verse is also an important declaration concerning the divine inspiration and authority of the prophets and their message. The words originated with Jehovah. They were transmitted to the prophets by the Holy Spirit and then delivered to the people in oral and written form. Paul, likewise, affirms that "all scripture is given by inspiration of God" (2 Timothy 3:16). If the Scripture is inspired of God, it is of necessity inerrant and authoritative. In a day when skepticism toward Scripture prevails, in most of the old and large Protestant bodies, God’s people must be bold in upholding this grand doctrine.

"Therefore there came great wrath from Jehovah of hosts. And it is come to pass that, as he cried, and they would not hear, so they shall cry, and I will not hear, said Jehovah of hosts; but I will scatter them with a whirlwind among all the nations which they have not known" (Zechariah 7:13-14).

"Therefore" draws a conclusion from what has been previously stated. Because when God, cried to them through his prophets, "they would not hear, so they shall cry, and I (God) will not hear" (Zechariah 7:13). Consequently, the Hebrews were scattered among the Gentile nations for seventy years and their land left desolate (Zechariah 7:13-14).

Chapter Eight

The oracles continue in Chapter eight. They are short, consisting of one to three verses. He still is responding to the delegation from Bethel. In the seventh chapter, he looked to the past to identify the reason for their punishment, now he tells them what God has in store for their future.

"Thus saith Jehovah, I am jealous for Zion with great jealousy, and I am jealous for her with great wrath" (Zechariah 8:2). Sixteen times the prophet refers to Jehovah as the source of his message. In so doing, he is reassuring the Hebrews that the promises can be counted on for fulfillment.

God is jealous for Zion, not just in a small, limited fashion, but greatly so. Because he tenderly loves his people, he will execute great wrath upon their enemies who have oppressed them. He will also fully restore to her his divine blessings. His displeasure had been seen not only in the seventy years in exile but in the economic hardships imposed while his temple lay in ruins. Now that they had begun the temple a project, his blessings would be bestowed (See Haggai 1:5-13) God’s righteous jealousy is frequently mentioned in Scripture. (See Exodus 20:5; Joshua 24:19; Ezekiel 39:25; Joel 2:18).

"Thus saith Jehovah; I am returned unto Zion, and will dwell in the midst of Jerusalem; and Jerusalem shall be called the city of truth; and the mountain of Jehovah of hosts, the holy mountain” (Zechariah 8:3). Ezekiel saw a vision of God leaving Zion because of their idolatry (Ezekiel 8:3 to Ezekiel 9:11). Now that his temple was being restored, God declares "I am returned." It had been necessary that Jerusalem be purged of its idolatry and iniquity before the holy God could return. Now that the Lord had washed away the filth of Zion and purged the blood guiltiness from Jerusalem by judgments of war and exile, he could return (See Isaiah 4:4) and dwell in her. Jerusalem would now be called the "city of truth," that is, a faithful city (See Isaiah 1:21-24). Also true teaching and true worship would prevail in her since false prophets and false religious practices had been driven out (See Jeremiah 14:14). It would be called "the holy mountain" because sin has been purged out and the presence of Jehovah, in his temple, would sanctify it (Compare Exodus 3:5).

"Thus saith Jehovah....there shall yet old men and old women dwell in the streets of Jerusalem...and the streets of the city shall be full of boys and girls playing..." (Zechariah 8:4-5). This is a promise of peace for Jerusalem. She had been ravaged by war. Her streets were unsafe for the old and young. Now things would change. Peace would prevail. This promise was not unconditional, it hinged on their faithfulness to God (See Jeremiah 18:9-10). When a later generation rejected God’s Son he sent a horrible destructive war on them as punishment.

"Thus saith Jehovah...If it be marvelous in the eyes of the remnant of this people in these days, should it also be marvelous in mine...?" (Zechariah 8:6). Such glowing promises may have caused many to shake their heads in unbelief. It seemed impossible for the pitiful remnant to ever see prosperity in their land. He reminds them that nothing is too hard for Jehovah (Genesis 18:14). This is an implied warning that they must trust God with absolute faith. "The remnant of the people" refers to the Hebrews who had returned from exile.

"Thus saith Jehovah...Behold, I will save my people from the east country, and from the west...1 will bring them and they shall dwell in the midst of Jerusalem, and they shall be my people, and I will be their God..." (Zechariah 8:7-8). In this oracle three blessings as promised:

1. God will save his people from captivity;

2. He will bring them home to Jerusalem;

3. The covenant relationship will be restored as was first announced to Moses (Ex. 6:7).

The next oracle was spoken specifically to the temple workers. "Thus saith Jehovah...Let your hands be strong, ye that hear in these days these words from the mouth of the prophets that were in the day that the foundation of the house of Jehovah...was laid, even the temple, that it might be built" (Zechariah 8:9). We can see Zechariah and Haggai as they meet with the workers, delivering their words of encouragement; "Let’s get on with building God’s house." They were the prophets the people had heard.

He then delivered the gladsome news that God had promised to lift the drought and economic depression because of their faithful obedience and would now send prosperity among them. "For before those days there was no hire for men, nor any hire for beast, neither was there any peace to him that went out or came in, because of the adversary; for I set all men every one against his neighbor. But now I will not be unto the remnant of this people as in the former days, saith Jehovah..." (Zechariah 8:10-11). Before the days of active labor on the temple, their economy was dead (no jobs) (See Haggai 1:6; Haggai 1:10-11; Haggai 2:15-19). There had been civil unrest and hostilities that disrupted their society. But now things are going to get better.

"For there shall be the seed of peace; the vine shall give its fruit, and the ground shall give its increase, and the heavens shall give their dew; and I will cause the remnant of this people to inherit all these things. And it shall come to pass that as ye were a curse among the nations, 0 house of Judah and house of Israel, so will I save you and ye shall be a blessing. Fear not but let your hands be strong" (Zechariah 8:12-13). Peace and prosperity are promised as a reward for their obedience to God’s will. Because of their sin and judgment in the past, they were "tossed to and fro among all the kingdoms of the earth for evil; to be a reproach and a proverb a taunt and a curse..." (Jeremiah 24:9). Now. all of that is passed and men will marvel at their restoration to God’s favor. Notice too that in the small band of survivors were the remnants of both the Northern Kingdom of Israel and the Southern Kingdom of Judah, now united as promised (Jeremiah 30:3).

"For thus saith Jehovah... As I thought to do evil unto you, when your fathers provoked me to wrath... and I repented not, so again have I thought in these days to do good unto Jerusalem..." (Zechariah 8:14). Since God has kept his promise to punish their disobedience in the past they could equally count on him keeping his word to now bless them.

"These are the things that ye shall do: Speak ye every man the truth with his neighbor; and execute the judgement of truth and peace in your gates: and let none of you devise evil in your hearts against his neighbor; and love no false oath; for all these are things that I hate, saith Jehovah" (Zechariah 8:16-17). The requirements God demanded of Zechariah’s generation are the same as he expected in olden times. As is often the case, He lists a sampling of duties which stand representatively for all his will (See Psalms 15; Psalms 24:1-6, Micah 6:8, Matthew 22:37-40). Of the four things listed, two are positive and two are negative. They form a double antithetic parallel:

"Speak ye every man the truth with his neighbor;"

"Execute the judgment of truth and peace in your gates"

"and let none of you devise evil in your hearts against his neighbor"

"and love no false oath."

The charge to "execute the judgment of truth and peace in your gates" refers to fairness and justice in their courts which were conducted at the gates of the city (Deuteronomy 21:19). Fair and truthful judgments would make for peace (Exodus 18:21-23). "False oaths" in this place refers to perjury in such court cases (See Deuteronomy 19:16-19).

"For all of these are things that I hate..." In a day when the love of God is exalted on every hand, it would do the student well to note the things which God hates. (See Proverbs 6:16-19; Hebrews 1:9; Malachi 2:16).

"Thus saith Jehovah...The fast of the fourth month and the fast of the fifth and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; Therefore love truth and peace" (Zechariah 8:19). At last he returns to the question asked by the men from Bethel, concerning their fast days. He says that their fasts will be turned into feasts of celebration.

The fasts were all to commemorate the events connected with the fall of the nation to Babylon some seventy years before. In the fourth month, Babylon had breached the walls of Jerusalem and in the fifth month, the temple and principle buildings were burned (2 Kings 25:8-9). In the seventh month Gedaliah was assassinated (Jeremiah 41:1-3). In the tenth month the siege of Jerusalem had begun (2 Kings 25:1). Zechariah’s divinely given message was that the days for sorrowing for the disasters of old are past. A new day of peace, prosperity and blessing has arrived and it should be reflected in joyful celebration.

"Thus saith Jehovah...It shall yet come to pass that there shall come peoples, and the inhabitants of many cities; and the inhabitants of one city shall go to another, saying, let us go speedily to entreat the favor of Jehovah...I will go also. Yea, many people and strong nations shall come to seek Jehovah of host in Jerusalem...” (8:20-22). To the struggling, discouraged remnant, Jehovah promises a glorious future day when multitudes will flock back to take their place in the restored nation. First, the people of Zechariah 8:20-21 refer to more returning Hebrews. See the report in Ezra 7:1-7 and Ezra 8:1-14 of others who returned to the homeland.

Zechariah 8:22 extends the prediction to Gentiles as well. Seeing God’s favor upon the Jews, they too will seek Jehovah. This was fulfilled in the great body of proselytes and god-fearers we read of in the New Testament (See Acts 10:1-2; Acts 13:14-16; Acts 13:43; Acts 18:4 etc). Its ultimate fulfillment was seen in the eager reception of the gospel of Christ in Gentile nations of the world. In becoming Christians, they become Abraham’s seed and heirs according to the promise (Galatians 3:29). They come to Mount Zion, the heavenly Jerusalem which is the church (Hebrews 12:22-23).

"Thus saith Jehovah ... In those days it shall come to pass, that ten men shall take hold, out all the languages of the nations, they shall take hold of the skirt of him that is a Jew, saying. We will go with you for we have heard that God is with you" (Zechariah 8:23). This final oracle restates the messages of the previous ones, adding that ten Gentiles would cling to a Jew, determined to go with him that they may receive God’s blessing. Ten is used here as a large but indefinite number (Compare Genesis 31:7; Genesis 24:55, etc). This would find its ultimate fulfillment in Messiah’s day. Isaiah saw a similar vision when, in the latter days, all nations would flow unto Jehovah’s house (Isaiah 2:2-3).

This brings to a close the first major section of Zechariah’s book. It has dealt mainly with the restoration of the Jewish nation and the rebuilding of God’s temple. While there are some messianic promises, it was addressed to his contemporaries to meet the needs of their immediate situation. Chapters 9-14 are of a different nature. They look mainly to the future and are heavily messianic. Of all the prophet’s words, they are among the most difficult to properly interpret.

Chapter Nine

A Prophetic History of the Kingdom of God

and the Enemies Thereof (Zechariah 9:1-14)

This section consists of predictions of judgement on the enemies of the Hebrews. He presents them as "the burden of Jehovah" on the enemies of Judah and Himself (Zechariah 9:1-11; Zechariah 9:17). Jehovah will smite Judah’s neighbors who have harassed her (Zechariah 9:1-8).

"The burden of the word of Jehovah upon the land of Hadrach, and Damascus shall be its resting-place (for the eye of man and of all the tribes of Israel is toward Jehovah); and Hamath, also, which bordereth thereon; Tyre and Sidon, because they are very wise. And Tyre did build herself a stronghold, and heaped up silver as the dust, and fine gold as the mire of the streets. Behold the Lord will dispossess her, and he will smite her power in the sea; and she shall be devoured with fire."

"The burden of the word of Jehovah upon..." (Zechariah 9:1). "Burden" is frequently used by the prophets to describe messages of judgment. "It means to lift up the voice in proclamation...denouncing the sins of a people by pronouncing on them...a heavy judgment" (Homer Hailey). Judgments are pronounced against Syria, Phoenicia and Philistia, all perennial enemies of Judah. These likely stand representatively for all of her enemies.

Hadrach, Damascus and Hamath were cities of Syria, Israel’s northern neighbors. Hadrach is only mentioned here in Scripture and for a long time was unidentified. It is more generally identified with the ancient city of Hatarikka. We are sure of Damascus and Hamath and can thus safely assume, Hadrach to be a sister city to them. God’s burden of judgment will rest upon Syria.

"The eye of man and of all the tribes of Israel is towards Jehovah" (Zechariah 9:1 b).

In the Hebrew, these words susceptible of two meanings:

1. As in the ASV, men of all nations will look with amazement at Jehovah’s judgments upon his enemies.

2. As rendered in the Amplified Bible, "for the Lord has an eye upon mankind and upon all the tribes of Israel" which implies his providential oversight and judgment of the nations.

The first seems to the author the most plausible here. Judgments will come on Tyre and Sidon and the Phoenician nation (Zec 9:2-4).

Three reasons are cited for Phoenicia’s punishment:

1. They were very wise (i.e. they thought themselves to be very wise) (See Ezekiel 28:3);

2. Tyre had built herself a stronghold (i.e. military defenses on her island that were considered impregnable);

3. She had heaped up silver as dust and gold as the mire of the streets.

The promise is that God would dispossess her, smite her power in the sea; and devour her with fire. The judgments pronounced against Syria were such as could be identified with several different calamities that accrued over the years, but those relating to Tyre and Sidon put the whole prophecy into focus. It refers to the conquest of Alexander the Great and his powerful Grecian army. Having shattered the Persian army at Issas, in 332 Alexander marched his troops into Syria. A detachment was dispatched to Damascus which opened her gates and surrendered. The larger body of troops moved into Phoenicia and took Sidon by surrender.

Tyre was set to resist. Situated on an island, a half mile off shore, she thought she could withstand Alexander’s assault. Heavy stone walls, standing 150 feet, surrounded the entire island (some 2’/2 miles). A second massive wall was built within. Every kind of military war equipment was on hand and ready for use. Her great navy of 150 ships could easily supply her every need. Already, she had withstood a five year siege by the Shalmaneser and the Assyrians; and a thirteen year siege by Nebuchadnezzar and his Babylonians. The lyrians mocked Alexander when he demanded their surrender. A contemporary recorded that Alexander responded, "ye despise this land army through confidence in the place that ye dwell in is an island, but I will show you that ye dwell on a continent." (As quoted in David Baron).

In the face of incredible hardships Alexander’s men laid a mole across the channel that enabled them to siege the island fortress. Within seven months Tyre fell. The conqueror ordered 2,000 of her defenders crucified. Another 6,000-8,000 more were massacred. The rest were sold into slavery. The city was then destroyed by fire (Pusey). Prophetic, references to lyre are among the most detailed and of all their fulfillment, the best documented. Students would do well to consider Isaiah 23; Ezekiel 16:27-28 and Amos 1:9-10 for other prophecies relating to her.

"Askhkelon shall see it, and fear; Gaza also, and shall be sore pained; and Ekron, for her expectation shall be put to shame; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines" (Zechariah 9:5-6). Ashkelon, Gaza, Ekron and Ashdod were principal cities of Philistine (Zechariah 9:5-6). They too would fall to Alexander, only Gaza resisted the Grecians. After five months she fell and ten thousand of her people were slain, the rest were sold into slavery. Batis, her king, was tied to a chariot and dragged through the city till dead. "And a bastard (race) shall dwell in Ashdod" (Zechariah 9:6), i.e., a mixed or ignoble race would inhabit the town (Perowne).

"And I will take away his blood out of his mouth, and his abominations from between his teeth; and he also shall be a remnant for our God; and he shall be as a chieftain in Judah and Ekron as a Jebusite" (Zechariah 9:7). The blood and abominations refer to the idolatrous sacrifices of the Philistines. Pagans, often ate the flesh unbled or drank the blood (Psalms 16:4). The Lord prohibited his people from this practice (Leviticus 17:10-13). See Acts 15:20 where the prohibition is renewed in our Christian age. When their idolatrous practices are taken away, the Philistines will also be "a remnant for our God." There is no historical record of the Philistines turning to the Mosaic system. As a distinct nation they had ceased to exist by New Testament times. Thus the prediction of their turning found its fulfillment when, they with others embraced Messiah and entered his kingdom.

"He shall be as a chieftain in Judah," i.e., in Messiah’s kingdom. The descendants of the despised Philistines can fill the highest offices because they will have become Abraham’s children by faith (Galatians 3:27-29).

"Ekron, (shall be) as a Jebusite." Jebusites were the original inhabitants of Jerusalem. Some of them became respected citizens of God’s nation (See 2 Samuel 24:18-24). As used by Zechariah, he means they will become God’s people like those who were citizens of Jerusalem (formerly Jebus). In years to come the Philistines who survived would become worshipers of Jehovah, the God of the Hebrews. Other enemies of Israel were destined to be exterminated, but the Philistines would be absorbed.

"And I will encamp about my house against the army, that none pass through or return; and no oppressor shall pass through them anymore; for now I have seen with mine eyes" (Zechariah 9:8). While Israel’s enemies will be crushed by the Grecians, Jehovah will encamp around his house (i.e. his temple) and protect it from the invading army. This alludes to what God had done to protect Elisha and his servant (See 2 Kings 6:14-17). The record of God’s providential protection of Jerusalem is preserved by Josephus. "Having taken Gaza, Alexander hastened to Jerusalem, intending to punish them for their loyalty to Persia. Jaddua the high priest, after sacrificing and prayer, opened the gates and led a multitudes of priests and citizens out to meet the conqueror. The multitudes were dressed in white, the high priest in his official robes and miter. When the high priest approached Alexander the mighty king bowed before him. When his general, Parmenis, asked Alexander the meaning of this, he responded that it was not Jaddua, but "the God whose High Priest he is I worship." He related that long before, he had seen such a man in a dream urging him to boldly move against the Persians. lhe crowds were astounded. Alexander went into the city and offered sacrifices at the temple, as the priest directed. He was shown Daniel’s prophecies of his coming and rejoiced therein. He asked what favors they would ask of him and freely granted that they could observe their sacred laws and pay no tribute in the Sabbath year (Josephus’Antiquities of the Jews XI, 8:3-5).

"For now have I seen with mine eyes" (Zechariah 9:8 c). God assures his people that he is aware of their circumstances and will be there to protect them (See Psalms 119:153; Isaiah 63:15).

The messianic king will come in a most unusual way (Zechariah 9:9-10). "...thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass even upon a colt the foal of an ass" (Zechariah 9:9). Having shown how God would save his people from Alexander without weapons of war, he then looks far into the future and predicts that Messiah would come as a king of peace. His reign would be one of justice, unlike most Oriental kings. Justice is an essential attribute of the righteous God (See Isaiah 45:21).

"Having salvation." The rendering of this phase has prompted a wide range of discussion. Keil, explains that it means "endowed with salvation, help from God... or furnished with the assistance of God requisite for carrying on His government." Laetsch understands it to mean, "being saved, unfailingly delivered," that is, his victory over Satan and death is already established. Posey takes it to mean that he obtained salvation to impart it to all his people. The RSV renders it "triumphant and victorious is he." Given the New Testament record of Messiah’s coming, it seems best to understand it to mean, He came to save the lost. That, he declared to be his mission (Luke 19:10).

His coming would be markedly different from that of all other kings. While they would come on their war horses, having crushed their enemies, he would come, "lowly and riding upon ...the foal of an ass." His lowly manner of coming is illustrated by his riding on the ass. In addition, he is set in contrast to the military kings of the world who came on horses or in chariots drawn thereby. The ass was a beast of burden. It was used by women and farmers. To appear on an ass meant anything but war. That this symbolized the peaceable nature of his kingdom is amplified by vs. 10 that speaks of the destruction of the implements of war and that "he shall speak peace unto the nations." The fulfillment of this marvelous prophecy is recorded in Mark 11:1-10 and Matthew 21:1-11 There we are told that the foal on which he road had never been ridden. This suggests two things:

1. That the unbroken creature recognized his Creator and submitted to him. Remember, all things were made through and by our Lord (John 1:3 ).

2. That it is proper that the Son of God not ride upon an animal that had been used for common purposes. (Compare 1 Chronicles 13:7).

When Jesus thus appeared, it taught a powerful lesson to the Jews. His kingdom was not of this world (John 18:36). He was not to be a warrior king like David, but a prince of peace (Isaiah 9:6). Unable to grasp the meaning, the Jewish mob shouted "Hosanna" i.e., save us now from the Romans.

Messiah’s dominion would be "from sea to sea, and from the River (Euphrates) to the ends of the earth" (Zechariah 9:10), i.e. it would be universal, in contrast to David’s kingdom and the Jewish state of Zechariah’s day.

Zechariah 9:11-17 promises that the Lord will save his people from their Grecian enemies. Looking beyond the days when Alexander would treat the Hebrews favorably, he sees the dark and painful days of oppression that would be imposed by Alexander’s successors the Seleucidae of Syria.

To the Hebrews he says, "because of the blood of thy covenant I have set free thy prisoners from the pit wherein is no water" (Zechariah 9:11). Blood sanctified and ratified the covenant made at Sinai (Exodus 24:5-8). It was not because of their merit, but because of God’s grace that they were delivered. Setting the prisoners free likely refers to their recent delivery from Babylonian captivity. Their situation was as hopeless as a prisoner cast into a pit or cistern. On their own strength, they could never have escaped. Such punishment seemed to be common in those days (See Genesis 37:24 and Jeremiah 38:6).

"Turn ye to the stronghold, ye prisoners of hope..." (Zechariah 9:12 a) is spoken to Hebrews yet living in distant lands of captivity. They are encouraged to join their brothers who have returned and are rebuilding the nation. This "stronghold" probably refers to Jerusalem their principal city, which in olden days was a stronghold and would later be rebuilt as such (See 11 Samuel 5:7). "The prisoners of hope" were those Hebrews yet in captivity, who now have a basis for hope. They are free to return home. They yet loved the Lord and hoped in his promises. "...I declare that I will render double unto thee" (Zechariah 9:12). God had rendered them a double portion of judgment for their sins (Is. 40:2). Now he would give her a double portion of blessings (Compare Job 42:10). The expression "double" is not to be taken literally, but as "more than adequate."

"For I have bent Judah for me, I have filled the bow with Ephraim; and I will stir up thy sons, 0 Zion, against thy sons, 0 Greece, and will make thee as the sword of a mighty man" (Zechariah 9:13). He now looks into the distant future when the Hebrews would be faced with extermination at the hands of the Grecian ruler of Syria. Alexander not only wished to conquer and rule the world, he was dedicated to transplanting Grecian culture, language and religion in every nation. Upon Alexander’s early death, his kingdom was divided between his generals. War broke out between them for dominance. In the end, four great empires emerged from the ruins of Alexander’s kingdom. Two are of particular interest to our present study. Seleucus I took Syria and Ptolemy I took Egypt. Israel was the battle ground on which their contending dynasties fought.

Antiochus Ephiphanes of Syria (175-164 B.C.) made it as his goal to destroy the Jewish culture and religion and make all of them Hellenists. He profaned the temple and set up in its courts an image to Zeus. He ordered their scriptures destroyed, forbade circumcision and imposed severe penalties on all who sought to remain loyal to Jehovah. To deliver his people from this seemingly hopeless situation, God raised up Judas Maccabee and his brothers. Against incredible odds they defeated the Grecians and drove them out. The temple was purified and worship restored.

"And Jehovah shall be seen over them; and his arrow shall go forth as the lightning; and the Lord Jehovah will blow the trumpet, and will go with whirlwinds of the south. Jehovah of hosts will defend them; and they shall devour, and shall tread down the sling-stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, like the corners of the altar" (Zechariah 9:14-15). In vivid poetic imagery, Zechariah depicts Jehovah as a mighty warrior entering the battle on behalf of his people. Judah is likened to his bow and Ephraim his arrow, the sons of Zion as the sword in his hand. Here we see Ephraim (principle tribe of the North) and Judah as one in God’s hands. No longer were they a divided nation as before the exile. Continuing the military metaphor, God’s arrows are as destructive as lightning bolts (Psalms 45:5). His troops are as irresistible as whirlwinds or tornados. "Jehovah of hosts" describes God as leader of the armies of heaven (Compare Revelation 19:11-16). God is seen over them, i.e., coming down from his heavenly abode to lead them, to shield and deliver them (Psalms 24:8). The prophet hears the Lord’s trumpet sound and sees Israel’s troops rush forward to victory (Zechariah 9:14-15).

The Hebrews will "devour" their enemies like a lion does his prey. The sling stones of their enemies will fall harmlessly at their feet and they shall walk over them because God is their shield. God’s troops will shout in victory like men happy with wine. The blood of their Grecian enemies would be shed abundantly like that at the sacrificial altar. The bowls of the altar were used to gather the blood which was then sprinkled (Compare Leviticus 4:18; Leviticus 4:30).

"And Jehovah their God will save them in that day as the flock of his people; for they shall be as the stones of a crown, lifted on high over his land" (Zechariah 9:16). As in ancient times, Jehovah will save his people and "they shall be as the stones of a crown, lifted on high over his land" (Zechariah 9:16). While their enemies will be defeated and driven out in shame, God’s people will be exalted and shine in glory as the precious stones of a king’s crown (See Zephaniah 3:19-20).

"For how great is his goodness, and how great is his beauty! Grain shall make the young men flourish, and new wine the virgins" (Zechariah 9:17). While usually applied to God, the context and the footnotes suggest that it is Israel’s goodness and beauty that he sees shining like the precious stones of a king’s crown. (See Keil). Not only will they have victory over their enemies, they will have abundance and prosperity. Grain and new wine stand representative for prosperity. "Virgins" is paralleled to young men and in context means simply young women (See Amos 8:13).

Chapter Ten

The restoration of Israel will continue and succeed (Zechariah 10:1-12). Chapter ten continues the oracle begun at 9:1. The entire chapter is devoted to the ongoing success of the restoration of the exiles to their homeland. The key that confirms this is verse 6 where God says "I will bring them back; for I have mercy upon them, and they shall be as though I had not cast them off..."

Also Zechariah 10:10 speaks that same message: "Ask ye of Jehovah rain....and he will give them showers of rain, to every one grass in the field" (Zechariah 10:1). From Haggai’s account we learn that because they had neglected God’s house, God had caused the heavens to withhold the dew and the earth to withhold its fruit. He "called for a drought upon the land" and upon their crops (Haggai 1:10-11). When they demonstrated a serious determination to complete the temple project, God promised "from this day will I bless you" (Haggai 2:19). "The latter rain" fell in March and April and caused the grain to swell to proper maturity. While God sends his rain on the just and the unjust (Matthew 5:45), according to laws established at creation, yet he reserves the right to send or hold the moisture in particular situations. He expects us to pray for such blessings as an acknowledgment of our dependence upon him (See Ezekiel 36:29-30).

He warns them to be careful to look to the right source for their blessings. "Ask God" he said "For the teraphim (idolatrous images) have spoken vanity and the diviners have seen a lie; and they have told false dreams, they comfort in vain" (Zechariah 10:2). Two problem areas are warned against which leads us to conclude they were looking to these forbidden sources for help.

1. Some had appealed to their "teraphim" these were household idolatrous artifacts cast in human form. Some were small enough to be hidden in a camel’s saddle (Genesis 31:19; Genesis 31:34) some were as large as a man (1 Samuel 19:13). They were vanity, i.e., worthless, and prayers said to them were in vain.

2. Some had appealed to "diviners" who claimed that they could see into the future by means of dreams (Jeremiah 29:8). Such diviners are variously identified as soothsayers, oracles and sorcerers. Such practices were forbidden by the law (Deuteronomy 18:10-13). It was just such idolatrous foolishness that had caused their fathers to be expelled from God’s land and taken into captivity (Ezekiel 22:28-31). So now, Zechariah reminds them of Jeremiah’s warning "...hearken ye not to your (false) prophets, nor to your diviners nor to your dreamers nor to your soothsayers, nor to your sorcerers..." (Jeremiah 27:9). They spoke lies and their comfort was vain. The fathers, having ignored the divine warnings and gone after the lying spokesmen of idolatry, had been afflicted and scattered as sheep with out a shepherd (Zechariah 10:2 b).

God’s "anger is kindled against the shepherds" and the "he-goats" (Zechariah 10:3). He refers to the leaders and rulers of people (See Ezekiel 34:7; Jeremiah 50:8). In this verse it is evident that it was the leaders of the heathen nations who had oppressed his people for seventy long years against whom God was angry.

"For Jehovah of hosts hath visited his flock, the house of Judah" (Zechariah 10:3 b). It was God, not man who had brought about the release of his captive people. (See Zechariah 4:6).

He "will make them (his people) as his goodly horse in the battle" (Zechariah 10:3 c). The broken nation, weak as scattered sheep, would be transformed by their God into a powerful nation. As the horse is more powerful than the sheep, so with God’s help, the Hebrews would be stronger than their enemies. The imagery of a powerful and stately war horse was popular in that day. (Compare Job 39:19-25). It spoke of power, invincibility and importance to the champion who rode her. In this picture Jehovah is the great warrior who defends his people. Israel is his war horse.

"From him (i.e. the house of Judah) shall come forth the corner stone, from him the nail, from him the battle bow, and from him every ruler together" (Zechariah 10:4). This verse emphasizes that God had designated Judah as the ruling tribe (Genesis 49:10) and David’s dynasty as rulers (2 Samuel 7:12). The place for His temple was Mt. Zion in Judah. Now, in the restoration of the nation, those promises would be honored. These words were spoken for the remnant of the northern tribes who had been privileged to come home. For some 350 years they had resisted the leadership of Judah and David’s dynasty. God clearly explains to them that the cornerstone and nails (pegs) for rebuilding the temple, city and nation would come from Judah and the defense of the nation (battle bow) as well. Some see in these lines a messianic promise but the context does not suggest that application.

"And they shall be as mighty men, treading down their enemies in the mire of the streets in the battle; and they shall fight because Jehovah is with them; and the riders on horses shall be confounded" (Zechariah 10:5). This looks to the rulers and warriors of Judah (Zechariah 10:4). Through God they will be victorious.

"And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them back; for I have mercy upon them; and they shall be as though I had not cast them off..." (Zechariah 10:6). A remnant of the Northern Kingdom (the house of Joseph) would enjoy the privilege of restoration with Judah. This had been promised by the earlier prophets (See Ezekiel 37:16-22). He states it here lest the survivors of the North despair or those of the South feel proud. As earlier stated, this verse provides the key that clearly identifies the restoration of Israel along with Judah.

"And they of Ephraim hill be like a mighty man, and their heart shall rejoice as though wine; yea, their children shall see it and rejoice; their heart shall be glad in Jehovah" (Zechariah 10:7). This enlarges on the previous verse. Those of the North, who return, will fill an honorable role. They will be like brave warriors, not as peasants or subjects of Judah. The jealousy and competition of the past will have forever vanished (See Isaiah 11:13). The children or descendants of those who were driven into exile will realize the fulfillment of God’s wonderful promises and rejoice.

"1 will hiss for them, and gather them; for I have redeemed them; and they shall increase..." (Zechariah 10:8). lo hiss means to issue a signal or call such as we do by whistling. This commonly used illustration is that of a herdsman who signals his cattle by a shrill sound. In the island countries and Africa, the folks hiss where we Americans would whistle to stop a cab. In context, God will signal for his scattered children to return to Palestine and help in restoring and rebuilding the nation. The redemption was from captivity. lhey had been slaves to the rulers of Babylon. God redeemed them by breaking Babylon’s rule and then raising up Cyrus to send them home. lhis is reminiscent of Exodus 6:6 and Jeremiah 15:4. He promises that the little handful that had thus far returned would multiply greatly even as their fathers had multiplied in Egypt where seventy souls grew to an abundant multitude of more than two million. As God redeemed their fathers (Exodus 1:5-6), so would he now redeemed them.

"And I will sow them among the peoples; and they shall remember me in far countries; and they shall live with their children, and shall return" (10:9). This reminds us of Hosea 2:23 where God promised that after the scattering of his nation, he would "sow her unto me in the earth and I will have mercy upon her..." The picture is that of a farmer planting an abundance of seed that his field may be full of fruitful grain. All of this is written to encourage the small remnant that things will get better. Other exiles will join them. Josephus relates that by the time of Christ, Palestine’s was a very populous nation.

"I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them" (Zechariah 10:10). Egypt was the ancient land of captivity out of which God had delivered his people. Assyria had long held the Northern tribes. As God had saved the people from Pharaoh’s yoke, so will he complete his work of freeing the present captives. (Compare Hosea 9:3; Hosea 11:11). Gilead on the east and Lebanon on the west suggest that all of the land will once again be filled with God’s people.

"And he will pass through the sea of affliction, and will smite the waves in the sea, and all the depths of the Nile shall dry up; and the pride of Assyria shall be brought down, and the scepter of Egypt shall depart" (Zechariah 10:11). The prophet alludes to the Exodus from Egypt when God, through Moses, opened a path through the Red Sea that his children might escape. So now, every obstacle that stands before the exiles will be removed to ensure the possibility and safety of their return. The political power of Babylon had already been dissolved. Local problems and problems within the Persia government that blocked immigration would be resolved.

"And I will strengthen them in Jehovah and they shall walk up and down in his name, saith the Jehovah" (Zechariah 10:12). Though they were small in number, weak in resources and political power, yet the remnant would be strong in the Lord (See Jeremiah 16:19). "Walking up and down in his name" suggests they would live confidently and boldly in their home land because of God’s protection.

Chapter Eleven

Judgments that will come upon Israel for

rejecting the Good Shepherd (Zechariah 11:1-17).

Zechariah 11:1-3 depicts coming judgments upon the nation. Considered alone, they do not give a time frame, but after considering the rest of the chapter we see this judgment is tied to their rejection of Jesus, the good shepherd, and their insulting payment of thirty pieces of silver for his hire. This clearly identifies it with the rejection of Messiah and the judgments flowing therefrom.

"Open thy doors 0 Lebanon, that the fire may devour the cedars. Wail, O fir tree, for the cedar is fallen, because the godly ones are destroyed; wail, 0 ye oaks of Bashan, for the strong forest is coming down. A voice of the wailing of the shepherds! For their glory is destroyed; a voice of the roaring of young lions! For the pride, of the Jordan is laid waste" (Zechariah 11:1-3). This is a vivid poetic picture of the invasion of Palestine by the Romans whom God raised, up to destroy his rebellious people. As invading armies invariably came from the north, he sees Lebanon, Israel’s northern most region, subjected to the destruction of the invading hosts. Trees are personified and told to wail their devastation. The destruction progresses from north to south, covering all the land. First Lebanon and Bashan then the pasture lands of Bashan and Gilead and finally the Jordan valley are wasted. The fine timber of Lebanon and Bashan was renowned and coveted by Israel’s neighbors. Invading armies would eagerly harvest it for their own supplies some would be destroyed as acts of vandalism or punishment for their resistance (See Deuteronomy 20:19-20). Southerner’s still recall Gen. Sherman’s scorched earth policy. Lebanon was situated west of the Jordan and Bashan east. This likely implies that none would be spared.

The glory of the shepherds is their pasture land which would be destroyed, leaving nothing for their flocks (See Jeremiah 25:36). "The pride of the Jordan" was the lush bottom land of the Jordan Valley, between the Sea of Galilee and the Dead Sea. Filled with heavy under brush, in ancient times it was a favorite haunt of loins (Compare Jeremiah 12:5; Jeremiah 49:19; Jeremiah 50:44). In his vision every thing is laid waste in the coming war.

Zechariah 11:4-14 sets forth the causes for the coming national judgment. The lesson is set forth in an acted out parable on allegory where Zechariah acts out the part of the good shepherd who is rejected by the Hebrews and who withdraws himself from them. The acting out of God’s message seems to have been a common practice. (Compare Isaiah 20:2-4; Jeremiah 19:1-13; Ezekiel 4:1-15).

"Thus said Jehovah my God: Feed the flock of slaughter, whose possessors slay them, and hold themselves not guilty; and they that sell them say, Blessed be Jehovah, for I am rich; and their own shepherds pity them not" (Zechariah 11:4-5). He cites God as the author of his message, thus giving it divine authority. God instructs Zechariah "to feed the flock of slaughter." Zechariah 11:7 tells us that he "fed the flock..." from which we conclude that he proceeded to act out the message. The lesson speaks of sheep and shepherds, but is an allegory. God’s people are the sheep and Messiah is the good shepherd. It is "the flock of slaughter" in that the sheep are destined for slaughter. They stand for the Hebrews about to be slaughtered as judgment for their sins. The people who "slay them and hold themselves not guilty" would be their ungodly and ruthless rulers; men such as Herod, and Pilate, Annas, and Caiaphas, especially the former. Those words are reminiscent of Jeremiah 50:6-7. It is interesting that those who thus abused the Hebrews justified their so doing by claiming it was God’s will. So did Rabshakeh the Assyrian (See Isaiah 36:10).

"For I will no more pity the inhabitants of the land, saith Jehovah; but lo, I will deliver the men, every one into his neighbor’s hand; and into the band of his king; and they shall smite the land, and out of their hand I will not deliver them" (Zechariah 11:6). Here the figurative language is dropped and he plainly says it is the inhabitants of the land that are to be punished. Also he points out that a part of that judgment will be anarchy and civil strife. According to Josephus this was in fact the case in 70 A. D. when the Jewish nation fell to the Romans (History of the Jewish War VI, 3:3-4). God would deliver his rebellious people "into the hand of his king" i.e., the king they chose. When Pilate presented the Savior to the mob, "the chief priests answered, we have no king but Caesar" (John 19:15). God then delivered them unto Caesar for their due punishment. When their land was smitten, he sent no deliverer but allowed them to perish in great numbers and the survivors to be scattered to the far corners of the earth. (Compare Matthew 24:21-22).

"So I fed the flock of slaughter, verily the poor of the flock. And I took unto me two staves; the one I called Beauty; and the other I called Bands; and I fed the flock" (Zechariah 11:7). We can see the prophet acting out his part as a good shepherd while he tended all "the flock that was doomed to be slain" (RSV). By "the poor of the flock," he means, "the most miserable of sheep” (See the footnote in the ASV). They were the obedient ones who responded to his leadership. To properly tend the sheep, the prophet took two staves. Such was common with shepherds. David mentions the Great Shepherd’s rod and staff (Psalms 23:4). With the long crooked staff a shepherd managed his flock with his heavier rod he drove away wild beasts. In this acted out lesson, each stick is given a name, perhaps it was engraved upon it. On one was written "Beauty" which meant "Graciousness" (see footnote) or Favor" (David Baron) which declared God’s grace and favor that had been showered upon them across the ages and was especially apparent in his sending the good shepherd, Messiah. The only begotten Son of the Father (was) full of grace and truth" (John 1:14). He was "the grace of God" that appeared to save man (Titus 2:11). The other stave he called "Bands" which means "binding, confederacy, or union." This staff signified the brotherhood between Judah and Israel...their national unity. (T. Laetsch).

"And I cut off the three shepherds in one month; for my soul was weary of them and their soul also loathed me. Then saith I, I will not feed you; that which dieth, let it die and that which is to be cut off, let it be cut off; and let them that are left eat everyone the flesh of another" (Zechariah 11:8-9). "The three shepherds" to be cut off has been a special challenge to expositors. According to H.C. Leupold, some forty different ideas have been set forth on the meaning. Since no specific identity is found in the text we can only concluded that they were unworthy leaders of the nation who had poorly served God’s people. Many take them to stand for prophets; priests and civil rulers but this view is not without difficulty. That they were to be cut off in one month means in a short period of time (See Hosea 5:7). This is a metonymy where the definite number stands for the indefinite.

This literally means that he grew impatient with the flock or was wearied with their responses. They in turned "loathed" Jehovah’s shepherd. lhe word expresses "intense disgust" (Baron). This was vividly illustrated in the attitude of the Jewish leadership and the mob in Jerusalem that cried out for Jesus’ blood (Matthew 26:66-68; Matthew 27:20-25).

Zechariah 11:9 describes God’s rejection of the Hebrew people. Their immediate judgment was to be left to their own self-destruction. In their mad fury the Jews, trapped in Jerusalem and besieged by the Romans, slaughtered each other in large numbers. Without food, some of the starving Jews turned to cannibalism (Josephus, History of the Jewish War, VI, 3-4).

"And I took my staff Beauty, and cut it asunder, that I might break my covenant which I had made with all the peoples. And it was broken in that day; and thus the poor of the flock that gave heed unto me knew that it was the word of Jehovah" (Zechariah 11:10-11). We can see the prophet publicly breaking his staff on which was written Beauty or Graciousness thus symbolizing the removal of God’s grace from the Hebrew nation. Now nothing stood between them and the wrath of their Roman enemies. In the words of Paul, national Israel would be cut off (Romans 11:15). But "the poor of the flock that gave heed" to the good shepherd knew it was the word of the Lord. They were the righteous remnant of the nation, spiritual Israel, who embraced the Savior. They wept at his demise, rejoiced at his resurrection and gladly entered into his new, spiritual kingdom, his church. Jesus never expected all the Jews to follow him. He taught that many are called, but few are chosen (Matthew 22:14). Paul noted it had always been only a faithful remnant that was loyal to God (Romans 9:27-29). When "the poor of the flock," i.e. the faithful remnant, saw all these things come to pass, they understood the prophecy of Zachariah was being fulfilled (See Luke 24:27; Luke 24:44-47).

"And I said unto them, if ye think good, give me my hire; and if not, forebear. So they weighed for my hire thirty pieces of silver. And Jehovah said unto me cast it unto the potter, the godly price that I was prized at by them. And I took the thirty pieces of silver, and cast them unto the potter, in the house of Jehovah" (Zechariah 11:12-13). We must keep in mind that all of this is being acted out in a public way to convey the divine message to the people. We see the prophet in the role of the good shepherd. His mission now nearing its end, he asks them for his wages. There is no demand nor threat; he only asks that they place a value of his services. "Thirty pieces of silver" was the price they paid. lhat was the value placed on a slave gored to death by an ox (Exodus 21:32). This paltry sum was intended and taken as an insult as is reflected in his casting unto the potter. "Cast it unto the potter, the goodly price that I was prized at by them." The Hebrew words translated "cast it unto" suggest that it be thrown away as a thing vile and rejected, like the body of an animal torn by beasts was to be cast to the dogs" (Exodus 22:31). In that day and society, potters were among the lowest of the laboring class of people. "The goodly price" is dripping with irony and sarcasm. The word literally means magnificent or splendid but here it means the opposite, i.e. miserable or paltry.

Potters in Israel were among the lowest and poorest of the laboring classes. In the temple, the potter’s wares were used only for the most common and lowly purposes. His wares were cheap and easily replaced if shattered. The prophet’s casting the silver unto the potter was done "in the house of Jehovah" as a symbolic testimony to the people. It said as your posterity will one day reject God’s Messiah, the good shepherd, so God will reject you. He made the point that the contempt with which they received his son would witness against them when Jehovah pronounced judgment. Why the particular potter was in the temple at that time we are not told. Perhaps he was there to worship or to deliver his wares.

When we compare this with Matthew’s record of the fulfillment, we note the Judas received the thirty pieces of silver from the chief priests ( Matthew 26:14-16). When smitten in his conscience, Judas sought to return the money but they rejected it. So he cast it down in the sanctuary. Because it was blood money, the self-righteous priests acted appalled at receiving such a gift from a traitor. Thus they bought a potter’s field in which to bury strangers (Matthew 27:3-10). Matthew declares that this fulfilled the ancient prophecy.

A potter’s field can have two meanings: A field where the clay was dug for the potter’s use, hence a piece of land scarred and pitted, thus undesirable for other use; A field where the refuse of the potter’s work was deposited. Thus a great mass of broken, worthless pottery and shards accumulated, making the land useless and worthless for farming or pasturage. We see similar scenes today around the brick factories. Such a worthless piece of land was bought to bury those without money, friends or family. Today, the expression, "potter’s field," has become proverbial of a pauper’s graveyard.

The following points in this prophesy can be discerned;

1. Before Jerusalem’s destruction, Messiah would come to the Hebrews as Jehovah’s good shepherd;

2. Only a small remnant of the people (the poor of the flock) would give heed to him. The leaders and the masses would scorn and reject him;

3. The Hebrews would show their contempt by valuing him as a gored slave worth only 30 pieces of silver in their estimate.

4. The money would be cast into the temple and used for something connected with a potter.

5. As the consequence of their rejection of Messiah, the Hebrews would be destroyed by civil strife within and conquest by heathen armies from without.

There is an apparent problem as Matthew, in Matthew 27:9-10 of his book, records the fulfillment of this prophecy. He obviously quotes from Zechariah but attributes it to Jeremiah. Liberal scholars have been quick to point this out as a mistake on Matthew’s part, which if true, would be a blow against the doctrine of inspiration and inerrancy of the scripture. Either of the following explanations is satisfactory to explain the problem while maintaining our faith in the inspiration and inerrancy of the word.

1. Theo Laetsch suggests that "Matthew combines two prophecies, one from Zechariah 11:12-14 and the other from Jeremiah 32:6-8, ascribing both of them to the latter prophet."

2. David Baron theorizes, that in the original MS the name Zechariah may have stood in abbreviated form Zpiov in the Greek, which an early copyist mistook for Ipriou, the abbreviation for Jeremiah, which mistake was passed on in succeeding copies.

3. Baron also postulates that in the original text of Matthew, no name was attributed to the prophecy which is Matthew’s common practice (See Matthew 1:22; Matthew 2:5-15; Matthew 13:35 etc), and that an early scribe made a double error by inserting a name not in the original and that a wrong one.

4. Alfred Edershime says "the very spot on which Jeremiah had been divinely directed to prophesy against Jerusalem and against Israel (See Jeremiah 19:1-13), how was it now all fulfilled in the light of the completed sin and apostasy of the people, as prophetically described by Zachariah...and so St. Matthew, targuming this prophecy in form as in its spirit, and in true Jewish manner, stringing to it the prophetic description furnished by Zechariah, set the event before us as the fulfillment of Jeremy’s prophecy."

5. Homer Hailey offers as a possible solution that the Book of Zechariah was part of a roll headed by Jeremiah’s work, which roll was referred to by the title "Jeremiah."

"Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel" (Zechariah 11:14). This symbolic act signified the internal disintegration of the nation after the rejection of Messiah, the result of which was a vicious reign of terror within, while the mighty Roman armies besieged them from without.

"And Jehovah said unto me take unto thee yet again the instruments of a foolish shepherd" (Zechariah 11:15). The instruction continues as the prophet is instructed to act the part of a foolish shepherd. The instruments of a shepherd were few and simple: a bag, a wallet, a staff, a rod and a sling (1 Samuel 17:40) and a musical pipe (Judges 5:16). The difference between the instruments of good and foolish shepherds is not stated.

We can imagine him arrayed in a comical way, or behaving in some neglectful or perhaps cruel way towards his sheep. This the following lines suggest. Since they had rejected God’s good shepherd, they would now receive what they deserved.

"For lo, I will raise up a shepherd in the land, who will not visit those that are cut off, neither will seek those that are scattered, nor heal that which is broken, nor feed that which is sound; but he will eat the flesh of the fat sheep, and will tear their hooves in pieces” (Zechariah 11:16). The evil shepherd is not identified by the writer. The use of the masculine singular to refer to him suggests it was one person rather than a group of wicked rulers as in (Zechariah 11:5). We are reminded that in rejecting Christ, the Jews cried out to Pilate, "we have no king but Caesar” (John 19:15-16). The bitterness of that choice is seen in the forty years that followed. The foolish shepherd did nothing for the sheep that should normally have been done. In contrast, he neglected, abused and destroyed them. Note that God would raise up the wicked shepherd, like he raised up Nebuchadnezzar (Daniel 4:17) and Christ (Jeremiah 23:5).

The sheep who, were "cut off’ were those that were lost” (See the footnote). Hooves torn in pieces can describe the wearing away, of their hooves by mercilessly driving them over rocky terrain, or the tearing apart of the hooves to get the last morsel of food.

"Woe to the worthless shepherd that leaveth the flock! The sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye darkened" (Zechariah 11:17).

The shepherd’s arm that should have tended and protected God’s flock will be smitten and "clean dried up." His eye, that should have looked after their needs, will be blinded by the Lord. If we are correct in identifying the wicked shepherd as Rome, then we can see God’s great judgment unleashed on that cruel nation as predicted by John in the Revelation and fulfilled in her history.

Chapter Twelve

The Burden of Jehovah

Concerning Israel (Zechariah 12:1 to Zechariah 14:21).

The final three chapters constitute the last burden or oracle of the prophet. In the previous oracle, the Lord foretold the utter destruction of both national Israel and her heathen enemies. In this section he speaks of a new spiritual Jerusalem that shall never be destroyed.

"Thus saith Jehovah, who stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him" (Zechariah 12:1).

The surety of the following revelation is established by consideration of its divine author, Jehovah the creator of the heavens, the earth and mankind. Keil observes that God’s forming of the spirit of man is "the continuous creative formation and guidance of the human spirit by the Spirit of God." Thus, beginning with Adam, God has placed the spirit in every human being (Genesis 2:7).

"Behold, I will make Jerusalem a cup of reeling unto all the peoples round about, and upon Judah also shall it be in the siege against Jerusalem. And it shall come to pass in that day, that I will make Jerusalem a burdensome stone for all the peoples; all, that burden themselves with it shall be sore wounded; and all the nations of the earth shall be gathered together against it" (Zechariah 12:2-3). To correctly interpret these lines, one must properly identify the Jerusalem of which he speaks. In scripture we read of old earthly Jerusalem, capital of the Jewish state and heavenly Jerusalem which is the church (Hebrews 12:22-23). The time is identified by the expression "in that day" which is used some fourteen times in the oracle. "In that day," they shall look unto Messiah whom they have pierced, and mourn (Zechariah 12:10-14). In that day there shall be a fountain opened to the house of David and the inhabitants of Jerusalem (Zechariah 13:1). From the events connected with the usages of the phrase it seems evident that it is the new heavenly or spiritual Jerusalem of which he speaks.

When wicked men or nations try to swallow up or devour this "New Jerusalem" God will cause them to reel and stagger like men who have consumed too much strong drink and are stupefied. lo use another illustration, Jerusalem will be like a stone which men thought they could easily remove, but which weighed so much that they were wounded in their endeavor.

"In that day, saith Jehovah, I will smite every horse with terror, and his rider with madness; and I will open mine eyes upon the house of Judah, and will smite every horse of the peoples with blindness" (Zechariah 12:4). This continues the imagery of God so watching over his people in new Jerusalem that the efforts of her enemies to do her harm will be frustrated. He speaks of warriors on horseback, as war was fought in those days.

"And the chieftains of Judah shall say in their heart, The inhabitants of Jerusalem are my strength in Jehovah of host, their God. In that day will I make the chieftains of Judah like a pan of fire among wood, and like a flaming torch among sheaves; and they shall devour all the peoples round about, and they of Jerusalem shall yet again dwell in peace" (Zechariah 12:5-7). "The chieftains" are the spiritual leaders of new Jerusalem. The strength they and their followers find is the strength of Jehovah (Compare Ephesians 6:10), not in temporal or military strength (See 2 Corinthians 10:3-5). God will make those leaders like fire among wood and dry sheaves of grain. They will utterly consume their enemies. New Jerusalem will stand forever (See Daniel 2:44). She is a kingdom that cannot be shaken (Hebrews 12:28-29). While their enemies will be destroyed, God’s people will be more than conquerors (Romans 8:37).

"Jehovah also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem be not magnified above Judah. In that day shall Jehovah defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of Jehovah before them. And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem" (12:7-9). The reader is reminded to observe the continued use of "in that day" which ties all of these events together. The obscure and difficult points must be interpreted in the light of the one clearly delineated.

In Messiah’s day, God will save all of his people. The humble shepherd who dwells in tent as well as those of Jerusalem. It will be a matter of divine grace, not human merit. They will be no room for boasting. (See 1 Corinthians 1:26-29; Romans 4:16). The "feeble" man shall be as strong as David the mighty warrior. The house of David shall be as strong in leadership as was the angel that led Israel in the Exodus (Numbers 20:16). The parallel lines declare the divinity of the angel of Jehovah they shall be as God, as the angel of Jehovah. See the Appendix A for an extended discussion of this great angel. The heir of David that will lead spiritual Jerusalem is Messiah (Compare Luke 1:32-33). That we are correct in our application of this to New Jerusalem is seen in the fact that no historical events like this happened to literal Jerusalem in the day of Messiah’s passion or thereafter.

"And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look upon me whom they have pierced; and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him..." (Zechariah 12:10).

The blessings which God promises are based upon heaven’s grace and Israel’s repentance for rejecting the Good Shepherd. lhey rejected their Messiah and, in so doing, they rejected God who sent him. (Matthew 10:40). As the Hebrews of Zechariah’s day rejected the good shepherd, Jesus’ contemporaries rejected and crucified him. John quotes Zechariah as he described the crucifixion "They shall look on him whom they pierced" (Zechariah 12:10; John 19:37).

When they realize their awful sin of murdering God’s Son and their Messiah, he predicts that they will weep bitterly. This was not true of all Hebrews, but it was the case of the righteous remnant (Acts 2:23; Acts 2:36-37).

The prophet then describes the extent and degree of their mourning. "In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart.....the family of the house of Levi... the family of the Shimeites ...all the families that remain..." (Zechariah 12:11-14).

Most likely, the reference to the mourning of the Hadadrimmon refers to the mourning for good king Josiah who was killed in a battle against the Egyptians in Megiddo (2 Kings 23:29). That was the occasion of great national mourning (2 Chronicles 35:22-25) Hadadrimmon is thought to have been a village of that region situated near Jezreel (Perowne). As the whole nation mourned for their beloved king, so the righteous remnant will mourn for the crucified Savior (Note Luke 23:27-30).

To show the great extent of the mourning, he lists those of the royal family, those of the prophets, those of the priesthood and then all the surviving families. The whole of the people would mourn. David is understood to represent the ruling family. Nathan most likely refers to the prophet by that name, and is representative of the community of prophets. He mentions Levi and the Shimeites, who were priests descended from Gershon a son of Levi (Numbers 3:17-18). They represented the priesthood. The wives are mentioned as mourning apart. This could refer to the segregation that the Jews practiced in worship and some other social gatherings or it might refer to the intense personal nature of the grief of those who realized that Jesus had died because of their sins.

Chapter Fourteen

We now enter upon the most difficult section of Zechariah’s book. Here the speculation of premillennial interpreters runs rampant. A few preliminary observations will be helpful to the student.

1. Remember that this chapter is a part of the oracle that begins at Zechariah 12:1, thus the three chapters should be read as a single unit.

2. All three chapters are bound together in a common time frame by the frequent use of the expression "in that day." Nine times the phrase is used in the last three chapters. As already, shown it is Messiah’s day. Hence the events of chapter 14 would most likely fall in that period.

3. In the previous chapter the author has shown how the Hebrews would reject and smite the Good Shepherd and later a remnant would realize their wrong and lament for so doing.

Upon that righteous minority God world pour forth the spirit of grace and salvation. A fountain of cleansing would be open to all the Hebrews and the remnant would come and receive its benefits. This would be Messiah’s saving death on the cross and the offer of salvation made possible thereby. Because they had rejected the savior, God would "smite the shepherd" and scatter the sheep. The majority of the Hebrews would be swept away but the remnant would be saved, though they would be tried as by fire. This would be those who would embrace Messiah and enter new Jerusalem, his church (Hebrews 12:22-24). God scattered the Jews by the powerful Roman army under Titus in 70 A. D. Chapter 14 predicts this coming judgment on national Israel and the spiritual events that would flow therefrom.

The Coming Day of the Lord Against Jerusalem and the Triumph of his Kingdom (Zechariah 14:1-21).

"Behold a day of the Jehovah cometh when thy spoil shall be divided in the midst of thee" (Zechariah 14:1). The word "behold" calls attention to a noteworthy future event in the nation’s history. In the prophets, a day of Jehovah "is a day when God intervenes in human history to execute judgment on upon men and nations. Afterwards events continue to unfold. (See Isaiah 13:1; Isaiah 13:6; Jeremiah 30:7; Joel 2:1). It is a mistake to automatically assume that the phrase means the final end of the world, judgment. This is not to deny that in the New Testament, especially, the phrase can have end-time reference. These words are spoken to the citizens of Jerusalem. In the coming day of Jehovah’s judgment, the city will be taken and the invaders will divide the loot in the midst of the occupied city.

"For I will gather all nations against Jerusalem to battle; and the city shall be taken and the houses rifled and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city" (Zechariah 14:2). This war we understand to be that of the Romans against Jerusalem in 63-70 A.D. This has already been introduced in (Zechariah 13:7-9).

"The city shall be taken the houses rifled (i.e., looted) and the women ravished (i.e., raped)." Half the city will be taken captive. In the Jewish-Roman war historians relate that a million and a half Jews died by sword, pestilence and famine, multitudes were crucified and thousands were sold into slavery.

It is commonly objected that this judgment cannot refer to the Roman conquest because he says "the residue of the people shall not be cut off from the city." While acknowledging the gravity of their point, the author would suggest that the remnant "not cut off," could refer to the faithful followers of Messiah who on his instructions left the doomed city and fled to Pella (Luke 21:20-21). Or, it could refer to those disciples of the Lord who would then constitute new spiritual Jerusalem, the church. This definitely seems to be the case in the subsequent portion of the chapter. Other interpretations offer no satisfactory consistent explanation to counter this. The expression "half the city" is not to be interpreted literally but as a large portion as in (Zechariah 13:8). The definite, stands for a large but indefinite number.

"Then shall Jehovah go forth and fight against those nations as when he fought in the day of battle" (Zechariah 14:3). When the wicked Romans shall have accomplished God’s purposes on Israel, He will then fight against and destroy them. This great theme is often set forth in the Old Testament. It is clearly declared in Isaiah 10:5-7; Isaiah 10:12-19. Having used Assyria to punish Northern Israel, God destroyed her by Babylon. Having used Babylon to punish Judah, God destroyed her by Persia so with the Romans.

"As when he fought in the day of battle" refers to some specific time in the past when God intervened on behalf of his people. Perhaps he thinks of God’s destruction ofPharaoh’s army (Exodus 14:13-14; Exodus 14:23-27). For this judgment, Moses praised God saying "Jehovah is a man of war" (Exodus 15:3). When Joshua’s men faced the armies of the Canaanite league, "Jehovah fought for Israel" (Joshua 10:14). So will God fight for his people "in that day" that was yet to come.

"And his feet should stand in that day upon the mount of Olives, which is before Jerusalem on the east; and the mount of Olives shall be cleft in the midst there of toward the east and toward the west, and there shall be a very great valley; and half the mountain shall remove toward the north and half of it toward the south. And ye shall flee by the valley of my mountains; for the valley of the mountains shall reach unto Azel; yea ye shall flee like as ye fled from before the earthquake in the days of Uzziah king of Judah; and Jehovah my God shall come, and the holy ones with thee"(Zechariah 14:4-5). Jehovah’s feet shall stand on the mount of Olives overlooking Jerusalem. Like Moses, he will be watching over his people (Exodus 17:8-13). Also he stands there to provide a way of escape for his faithful children. In the prophetic vision, we see the mountain splint into and a valley of escape provided for those fleeing the besieged city. We should not expect to actually see a mountain split although the God who created the universe could easily do so. It may be an allusion to Israel’s deliverance from Egypt when the Red Sea stood as a barrier to their escape God divided it. In Zechariah 4:7, he similarly describes the removal of obstacles to the nation’s recovery as a great mountain becoming a plain. (See also Micah 1:4). Since this was to occur when the Romans would make war against Jerusalem, it most likely refers to Christ’s forewarning his disciples to flee the city at the approach of soldiers. They did so and found safety at Pella. The Jews who fortified themselves in the city perished by the thousands. (See Luke 21:20-24). The valley meant that all who wished to do so could readily escape.

The location of "Azel" is unknown. Some, like Laetsch, identify it with Bethezel mentioned in Micah 1:11. Obviously, as used here, it stands for a place of safety where those fleeing the besieged city would find refuge. They should flee the destruction of the coming war even as their fathers had fled the earthquake in Uzziah’s day. That destructive event is also mentioned in (Amos 1:1). It occurred sometime around 758 B.C. Some two hundred fifty years later, people were still familiar with and taking about it.

"And Jehovah my God shall come, and all the holy ones with thee" (Zechariah 14:5 b). When predicting Jerusalem’s coming destruction, Jesus said "they shall see the Son of man coming on the clouds of heaven with power and great glory" (Matthew 24:30). In Revelation 19:11-14, the Lord is seen going forth to war against his enemies and the armies of heaven follow him. The armies "with thee" refers to Christ. It is rendered with him by the Amplified Bible and the R.S.V. lhe rendering of the Amplified Bible clarifies the verse. "...and the Lord my (Zechariah’s) God shall come, and all the holy ones (saints and angels) with Him." This is reinforced by Jude’s statement that "the Lord came with ten thousands of his holy ones to execute judgment upon all..." (Judges 1:14-15).

"And it shall come to pass in that day, that there shall not be light; the bright ones shall withdraw themselves" (Zechariah 14:6). In the day of Messiah’s judgment on Jerusalem, "there shall not be light" which is explained by the parallel line, "the bright ones shall withdraw themselves." "The bright ones" refer to heavenly luminaries which shall be darkened. This is a common prophetic description of the violent overthrow of the ruling powers of a state. Peter cites Joel’s prophecy "I will show wonders in the heavens above...the sun shall be turned into darkeness and the moon into blood. Before the day of the day of the Lord come..." (Acts 2:19-20; Joel 2:30-31). This refers to the destruction of Jewish state. (See also Matthew 24:29-30, where similar language is used concerning the last days of national Israel).

"but it shall be one day which is known unto Jehovah; not day and not night; but it shall come to pass that at evening time there shall be light" (Zechariah 14:7). "In that day... it shall be one day," i.e. a unique day, unlike any other; unparalleled in history. While it is a mystery to human minds, God fully understands it because it is all part of his determinate counsel and foreknowledge (Acts 2:23). It is a unique day because it is not day and not night. Remember that we are viewing a symbolic prophetic vision not an actual event. In the vision, the heavenly orbs that regulate day and night have been extinguished; hence we have a day of dreary doom. In the contextual flow, he is speaking of the day when Messiah destroys the Jewish state -- her light will go out, but the situation is not hopeless. For "at evening time there shall be light." By this, he means that out of the ruins of the old Jewish system the glorious light of the gospel will shine forth (2 Corinthians 4:3-6; 2 Peter 1:19) and New Jerusalem will emerge in her glory.

"And it shall come to pass in that day, that living waters shall go out from Jerusalem; half of them toward the eastern sea and half of them toward the western sea: in summer and in winter shall it be" (Zechariah 14:8). In that unique day when the old economy reaches its finish and the new age of the gospel is ushered in living waters shall go out from the heavenly Jerusalem. They will flow both to the east and to the west; hence encircling the earth. The living water is the salvation that Jesus offers mankind (John 4:10-14; John 7:37-39). No longer would God’s covenant blessings be reserved exclusively for the fleshly Israel. The gospel would be preached to every creature in all the world (Mark 16:15). The stream of salvation would flow in both summer and winter because Christ is the author of eternal salvation (Hebrews 5:9). The symbol of a river of salvation flowing from Jerusalem is also used in Ezekiel 47:1-12; Joel 3:18 and Revelation 22:1.

"And Jehovah shall be king over all the earth: in that day shall Jehovah be one, and his name one" (Zechariah 14:9). In the day when Messiah’s kingdom is established, Jehovah shall be king over all the earth. He will reign in the person of his Son, Jesus, who shares the divine nature with his Father (John 1:1; John 1:14; John 10:30). Today, Jesus is King of kings (1 Timothy 6:15). He reigns at God’s right hand as David’s heir, Lord and Christ (Acts 2:29-36). He will reign until the end at which time he shall deliver the kingdom into the Father’s hands (1 Corinthians 15:24-25). Millennial doctrines that deny his present reign and the existence of his kingdom fall before these passages of Scripture.

In Messiah’s kingdom, all will recognize, honor and serve Jehovah above (Hebrews 8:11; Hebrews 11:6) and idolatry will be driven out (Zechariah 13:2). For some 900 years Israel had tried to serve God while clinging to Baal and other Canaanite deities. In New Jerusalem such would not be the case. Only those who love and serve God with all their heart, soul and mind will be there (Matthew 22:37).

LESSONS TO REMEMBER

1. Prophetic preaching can revitalize the sagging faith of a people.

2. A nation will not prosper so long as God’s house lies in ruins.

3. Only when we return to God will He return unto us (Zechariah 1:3).

4. We see God’s wonderful providential care and provision for his people (Zechariah 1:14-21).

5. It was always God’s plan to bring all nations of men into his spiritual kingdom.

6. Israel’s conflict was actually with Satan rather than their neighbors (Zechariah 3:1).

7. Only those who are spiritually clean can serve God acceptably (Zechariah 3:1-4).

8. Zechariah looked to the writings of the former prophets as God’s spokesmen and so should we (Zechariah 1:4).

9. God’s cause will always win, not by might nor by power, but by his Holy Spirit (Zechariah 4:6).

10. Before God’s work can prosper, sin must be put out of the hearts of his people (Zechariah 5:5-11).

11. Christ, our high priest, now reigns on David’s throne (Zechariah 6:12-13).

12. God’s blessings come to those who diligently obey his will (Zechariah 6:15).

13. In God’s sight, humanly devised religious observances never become more than that.

14. Fasting and feasting are of no value unless united with justice, mercy, truth and righteousness (Zechariah 7:2-7).

15. We see God, the good shepherd, anxious to feed, guide and protect his sheep, if they will but follow (Zechariah 11:7).

16. Christ and his father knew long before his advent, that Calvary awaited him (Zechariah 11:12-13; Zechariah 13:1; Zechariah 13:7).

17. Mountains of difficulty will be removed for God’s faithful people (Zechariah 14:3-5

18. Some day the knowledge of salvation will reach unto all the earth (Zechariah 14:8).

19. Those who refuse to enter God’s kingdom cancel the blessing God has promised them (Zechariah 14:17).

THE ANGEL OF JEHOVAH
Zechariah 3:6

One of the most fascinating and interesting personalities of the entire Bible is the angel of Jehovah. Perhaps no other Bible character is so little known or understood as he. Who is this angel of Jehovah? The answer to that question will be the object of our study.

Characteristics of Angels

To properly understand about this angel, we need to review the characteristics of angels in general. Angels are created beings. They were made through Christ in ancient times (Colossians 1:16-17). Being creatures, angels are not divine in nature. They are not omnipotent, omniscient or omnipresent. Angels are holy, but they are capable of sinning (2 Peter 2:4). Their very name indicates that they are messengers of God. Man is never allowed to worship angels, since only God may be properly worshiped (Revelation 22:8-9).

Activities of the Angel of Jehovah

In the Old Testament, we find at least 23 separate references to this angel’s work for God’s people. The angel of Jehovah appeared to Hagar, the handmaiden of Sarah as she wandered in the wilderness. He promised her a son and a large posterity. "And she called the name of Jehovah that spake unto her, Thou art a God that seeth..." (Genesis 16:7-14).

Jehovah appeared to Abraham at Mamre (Genesis 18:1-2). "He lifted up his eyes and looked, and, lo, three men stood over against him..." He fed his three guests a meal. One of them promised that Sarah would bear a son within a year (18:10). When Sarah laughed at the idea, he claimed that nothing was too hard for Jehovah (18:14). He told Abraham that he was come down to investigate the situation at Sodom. Abraham perceived that he was "the judge of all the earth" (18:25). After Abraham had secured a promise from the man concerning Sodom, "Jehovah went away" (18:32). Then we read that he (Jehovah) rained upon Sodom and upon Gomorrah "brimstone and fire..." (19:24). Notice that while he appeared to be an ordinary man, in reality it was Jehovah that visited Abraham that day.

Genesis 22:9-18 records the story of Abraham offering Isaac. Just as the patriarch lifted his hand to plunge the sacrificial knife into his only son, "the angel of Jehovah called unto him out of heaven." When Abraham saw the ram which had been provided, he called the place Jehovah-jireh (22:14). And the angel of Jehovah called unto Abraham a second time...and said, "By myself have I sworn, with Jehovah..." (22:16). He then renewed the covenant promise of the Messiah.

Genesis 28:10-17 tells of Jacob’s dream at Bethel. He saw a ladder set upon the earth and the top of it reached to heaven. "And behold the angels of God ascending and descending on it. And, behold Jehovah stood above it..." (Footnote says that Jehovah stood beside him). Moses tells us in Genesis 31:11-13 that it was the angel of Jehovah that was the "God of Bethel" whom Jacob saw. When Jacob was returning to his homeland, he wrestled with a man throughout the night. The man said, "Thy name shall be called no more Jacob but Israel for thou halt striven with God... And Jacob called the name of the place Penuel for he said, I have seen God face to face..." (Genesis 32:22-30). Hosea later wrote of Jacob, "In the womb he took his brother by the heel, and in his manhood he had power with God, yea, he had power over the angel...even Jehovah, the God of hosts..." (Hosea 12:3-5). On his death bed, Jacob blest his sons by the name of God, the angel who had redeemed him from all evil (Genesis 48:15-16).

When Moses saw the burning bush, "The angel of Jehovah appeared unto him in a flame of fire out of the midst of the bush...and when Jehovah saw that he turned aside to see, God called unto him out of the midst of the bush...and he said, draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." When asked by Moses what was his name, he was told that it was "I AM THAT I AM" who spoke with him (Exodus 3:2-14).

It was the "angel of God who went before the camp of Israel" when they made their exodus from Egypt (Exodus 14:19-20). Yet, in chapter 13:21 of the same book we are told that it was Jehovah who went before them in the pillar of cloud and fire. Concerning his angel, Jehovah warned Israel, "Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. lake ye heed before him, and hearken unto his voice, provoke him not, for he will not pardon your transgression: for my name is in him" (Exodus 23:20-23). Note that they had to obey the angel and that he could forgive their sins.

At the episode of the golden calf, God withdrew this special angel and only promised to send an ordinary angel. This so frightened and distressed Moses and the people that Moses fervently interceded for God to reconsider. Upon their repentance, God did decide to send his special angel to once again lead them (Exodus 33:1-3; Exodus 33:12-16). Isaiah comments that this was the "the angel of his presence" that guided and protected them (63:9). The expression literally means "angel of his face."

As Joshua prepared to march on Jericho, "he lifted upon his eyes and looked, and behold, there stood a man over against him with his sword drawn in his hand." When asked, the man replied that he was "prince of the hosts of Jehovah...and Joshua fell on his face to the earth and did worship...and the prince of Jehovah’s hosts said unto Joshua, put off thy shoe from off thy foot; for the place whereon thou standest is holy" (Joshua 5:13-15). Continuing the narrative in 6:2, we read that "Jehovah said unto Joshua." So this man whom Joshua worshiped was in reality Jehovah.

Three times the book of Judges records appearances of this notable angel. He appeared to the nation at Bochim to reprove them for their disobedience (2:1-5). He appeared to Gideon to commission him to save Israel from Midian. Here again the angel is called Jehovah (6:11-14). In Judges thirteen, he appeared to Manoah and his wife and promised them a son...Samson. When Manoah offered him food to eat, the angel ordered him to "offer it unto Jehovah" as a sacrifice (13:16). "Manoah knew not that he was the angel of Jehovah. And Manoah said unto the angel of Jehovah, What is thy name, that, when thy words come to pass, we may do thee honor? And the angel of Jehovah said unto him, Wherefore asketh thou after my name, seeing it is wonderful?" (13:16-18). When the burnt offering was made, "the angel of Jehovah ascended in the flame of the altar" (13:20).

In 2 Kings 19:33-36, Jehovah promised to save Jerusalem and king Hezekiah from the armies of Sennacherib, king of Assyria. "The angel of Jehovah went forth and smote in the camp of the Assyrians a hundred four-score and five thousand..."

When David sinned by taking a miliary census of his nation, God sent a pestilence upon the nation by his angel. "And David lifted up his eyes and saw the angel of Jehovah standing between earth and heaven, having a drawn sword in his hand stretched out over Jerusalem." David and the elders fell upon their faces and prayed (1 Chronicles 21:9-30).

Daniel saw the angel of Jehovah in 533 B.C. while an exile in Babylon. He was "a man clothed in linen whose loins were girded with pure gold of Uphaz; his body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches, and his arms and his feet like unto burnished brass, and the voice of his words like the voice of a multitude." Daniel felt totally undone in his august presence. He had come to reveal the future of the nation to Daniel (10:5-14).

A SUMMARY OF FACTS ABOUT

THE ANGEL OF JEHOVAH

We have seen that passages that begin with the angel of Jehovah as their subject commonly shift the names to "Jehovah, God or Lord" as in Exodus 3:2-6. The angel claims God’s power and authority. He forgives sins (Exodus 23:4). But this only God can do (Mark 2:5-10). He revealed the future (Daniel 9:14). He had the power to judge, to save or destroy (1 Chronicles 21:14-15). God’s people are allowed to worship the angel. But we are strictly forbidden to worship an ordinary angel (Revelation 22:8-9).

WHO THEN IS THE ANGEL OF JEHOVAH?

He certainly is not a created being. He is not a man although he often appeared as a man. He is not merely a created angel. Nor is he God the Father, for John tells us that no man bath seen God at any time (John 1:18). Remember that the angel directed Manoah to worship another than himself (Judges 13:15).

The following observations will establish that this mighty angel was no less than the Word of God, the preincarnate Christ. The angel of Jehovah told Moses that his name was "I AM lHAl I AM." Jesus also claimed that he was I AM (John 8:58).

The angel led Israel through the wilderness and provided their needs (Exodus 14:19-20). Moses reported that Jehovah directed Moses to smite the rock that the people might drink in the desert. But Paul tells us that the rock they drank of was Christ (1 Corinthians 10:24).

In the Book of Joshua, the angel is the prince or leader of Jehovah’s host or army (5:14). In Revelation 19, we see the army of heaven and its notable leader. Then John sees his name which is "The Word of God’ (19:11-16). In his Gospel, John identifies the Word of God as the only begotten of the Father, who became flesh (John 1:1-4; John 1:14).

lhe angel told Manoah that his name was wonderful (Judges 13:16-18). Isaiah, in his famous prophecy of Messiah said, "His name shall be called Wonderful..." (9:6).

Isaiah calls him "The angel of God’s presence," which means "of his face" (63:9). The Hebrew writer says Christ is "the very image of his (God’s) substance" (1:3). Edward Young says, "The angel of His face is the angel who is His face or in whom His face is made clear" (The Book of Isaiah, Vol. 3:p. 482).

Jacob saw a ladder reaching from earth to heaven with angels ascending and descending and Jehovah standing beside it (Footnote) (Genesis 28:13). Jesus declares himself to be that ladder (John 1:51).

The angel of Jehovah can be worshiped (Joshua 5:4). No mere man or created angel can be worshiped acceptably (Acts 10:25-26; Revelation 22:8-9). But Jesus commonly accepted the worship of men (Matthew 28:17).

The angel is repeatedly called Jehovah. But Jesus is also called Jehovah. Isaiah affirms that there is no savior but Jehovah (43:11). But Paul describes Jesus as our great God and savior (Titus 2:13). Therefore, Jesus is Jehovah. We do not affirm that Jesus is the Father. We simply recognize the fact that inspired writers ascribe the descriptive noun "Jehovah" to all three of the sacred Godhead. The word Jehovah describes a person who is eternal and self-existent. This is true of the Father, the Son and the Holy Spirit.

Daniel saw the angel in his regal glory (10:5-6). John, the Apostle, saw the same glorious being on Patmos. He saw "one like unto a son of man, clothed with a garment down to the foot, and girt about at the breast with a golden girdle. And his head and his hair were white as white wool, white as snow, and his eyes were as a flame of fire; and his feet like unto burnished brass, as if it had been refined in a furnace, and his voice as the voice of many waters...and his countenance was as the sun shineth in his strength." It was the Son of God who had been crucified but resurrected (Revelation 1:12-18).

These appearances of the angel of Jehovah, in ancient times, are called theophanies, i.e., when God assumes the form of an angel or a man in order to speak and act visibly and audibly to men, to provide them some revelation or guidance.

These many references demonstrate that our Lord existed from eternity with the Father, just as John affirmed in his biography (John 1:1-3). They tell us of the Savior’s activities before he came as Jesus the Son of Mary. They reveal how he acted on behalf of the redeemed during those long years when mankind groped in darkness for a guiding hand. In the light of these scriptures let us honor and adore the Messiah who blest man in ancient times as the mighty Angel of Jehovah and now as Jesus of Nazareth.

Return To The Lord and He Will Return To You

Zechariah Chapter One

Brent Kercheville

Zechariah 1:1-21

Introduction:

We are beginning our study of the book of Zechariah. If the Lord wills, one Sunday evening a month we will spend our time seeking out God’s precious truths from this book and making appropriate applications for ourselves. Since we have recently studied the book of Revelation and Daniel I also wanted us to study this book before we have forgotten too much of what we have learned in those other apocalyptic books. Zechariah is a book full of visions where we will see some images that can be found in Daniel and Zechariah. Zechariah begins his prophecies in 520 B.C. At this time, the remnant has returned from Babylonian exile in 536 B.C. However, because of political problems and local unrest, the building of the temple under the leadership of Zerubabbel has stopped for 12 years. Zechariah and Haggai, a contemporary, are prophets called by God to preach to the people to restart the building of the temple. Haggai’s prophecy begins two months before Zechariah’s prophecy. The historical record of these two prophets is found in Ezra 5:1, where we read that they prophesied to the Jews, encouraging them to rebuild.

Zechariah’s First Prophecy (Zechariah 1:1-6)

Repent

The prophecy of Zechariah begins with a clear statement that the Lord has been angry with their fathers. This needed to be a perpetual reminder to the generation of what God did in the past to their fathers because of their disobedience. The people would not be allowed to rewrite history to think that the cause of the fall of Jerusalem and the destruction of the temple occurred for any other reason than their own sins. Therefore, Zechariah makes a call to the people in verse 3 to return to God. We need to notice that the ball was in the court of these Jews. It was up to them to return to God. Further, the promise was given that if they would return to God, then God would return to them. The nature of our relationship with God has not changed in regards to repentance. Once we sever the relationship, it is up to us to be the first to return to God.

I find it interesting that the first words of Zechariah fly directly in the face of what is commonly taught by most religious groups in most denominations. Most religious groups hold to the teachings of John Calvin, who taught that it is not possible for man to choose God. Rather, only God can choose man. Calvin’s whole theology is premised on the belief that man can never turn and choose God, but God must irresistibly choose man. However, such a theology is in direct violation to what Zechariah was preaching to the Jews. Zechariah said that the relationship had been severed because of the people’s sins. It was up to the people to return to God. The people were to make the first step, not God. God would not return to the people until the people chose to turn to God.

We need to recognize that this is true today as well. We cannot fool ourselves into thinking that God is still with us when we have severed our relationship with God through sins. Because of sin, we turn away from God. It is therefore up to us to turn back to God to receive His mercy and His grace. Repentance is summed up well in Zechariah’s words, “Return to the Lord and He will return to you.” Let us make sure that we are not simply applying these words to those who have not given their lives in obedience to the Lord to be His disciples. These words were mainly stated to those who were God’s people. It is time to hear that God’s people also need to repent and return to God.

Remember

In Zechariah 1:4 Zechariah tells the people to not be like their fathers when the call for repentance came. The former prophets preached to their fathers to return to God but they did not hear or pay attention to the prophet’s words. Therefore, their fathers perished for their iniquities and the prophets persecuted by their fathers. But the word and statutes of the Lord remained and judgments came as the word of the Lord had spoken. Zechariah uses history to motivate the people to return to the Lord. If the people will not repent, then the words of judgment that are spoken by God’s prophets will certainly come to pass. Therefore, the people need to turn their hearts back to the Lord and rebuild the temple of God.

Vision of the Horsemen (Zechariah 1:7-17)

The vision

About three months later, Zechariah receives a vision from the Lord. In the vision Zechariah sees a man riding a red horse among the myrtle trees. According to Smith’s Bible dictionary, a myrtle tree “is a shrub or low tree sometimes ten feet high, with green shining leaves, and snow-white flowers bordered with purple, which emit a perfume more exquisite than that of the rose.” Behind the man on the red horse are three other horses whose colors were red, sorrel (brown, NIV), and white. While I do not think that these are the same horses nor have the same meaning, we would be remiss not to point out that in Revelation 6 we see four horses whose colors are red, white, black, and pale green. Zechariah 6 probably has a greater parallel to Revelation 6 than this passage does.

Zechariah asks what these things are? The angel responds that he will show Zechariah. But it is the one riding the red horse among the myrtle trees that gives the actual response of who these horses are. The man among the trees responds in verse 10, “These are the ones whom the Lord has sent to walk to and fro throughout the earth.” This is very reminiscent of the answer that Satan gave in the book of Job when questioned by the Lord where he had been. Satan responded in Job 1:7 and Job 2:2, “From going to and fro on the earth, and from walking back and forth on it.” Not only does Satan wander throughout the earth, but we see the Lord has His messengers that also patrol the earth as well. This imagery of the horses going throughout the earth is likely a way to conjure an image that they had seen under the Persian empire. The Persian kings sent out messengers on horses to keep them informed of what was happening in the empire. In the same way, we are see the Lord sending out His messengers throughout the earth to show the people that the Lord knows the affairs of men on the earth.

In Zechariah 1:11 we see the horses have patrolled the earth and are now giving their report to the angel of the Lord. For some reason, most commentators assume that the angel of the Lord is the Son, the Christ. We read about the angel of the Lord in many places throughout the scriptures, yet this phrase does not demand that the angel of the Lord be a reference for the Christ. I believe we need to take the words as they are stated, that this is the Lord’s angel. The angel of the Lord receives the report that the horses have patrolled the earth and all the earth is resting quietly (remains at peace, NRSV). On the surface, this report would seem to be pleasing and good. However, due to the response of the angel of the Lord in verse 12, we must understand that this was not a favorable response. A few months earlier, Zechariah’s contemporary Haggai had prophesied that in a little while the heaven, earth, sea, dry land, and nations would shake (Haggai 2:6-7). This depicts for us an imagery of judgment upon the world powers and nations for their wickedness. Since all is at peace and the judgments have not commenced yet, the angel of the Lord responds in verse 12 with a question to the Lord of “how long?” How long will there not be mercy upon Jerusalem and the cities of Judah against which the Lord has been angry these 70 years? There is a question about which time frame is the 70 years referring to. Does the 70 years refer to the time of the Jews captivity (606-536 B.C.) or to the destruction of the temple (586-516 B.C.)? While I cannot be dogmatic, I believe the latter is correct since the angel asks about the cities and not the captive people who had been released. The temple has stood in ruins for these seventy years by the hands of the heathen nations. How long will God be angry and not show mercy toward his city?

The Lord responds

In Zechariah 1:13 the Lord gives the angel “good and comforting words.” It is interesting that the Lord does not directly give his answer to Zechariah or to any of the other beings in myrtle trees. Instead, the Lord gives the angel the answer and now the angel will reveal the answer to Zechariah and rest who have been noted in the vision. The angel begins with the words that Haggai and Zechariah had already used on many other occasions, “thus says the Lord.” The Lord’s response was that he is exceedingly jealous for Jerusalem and for Zion. Further, the Lord was exceedingly angry with the nations because they furthered the disaster. In verse 15 we read some surprising statements. First, the Lord says that he was only “a little angry” with Jerusalem. Zechariah said back in 1:2 that the Lord was very angry with their fathers. We are able to see the depths of God’s anger. While God was very angry with Judah, He was not to the point of wrath in which He would utterly destroy Judah. God’s intention was not for a permanent destruction of His people nor of the city and temple. However, the cruelty and severity that Assyria and Babylon brought upon Israel and Judah, respectively, was too much. Therefore the Lord is exceedingly angry at what they have done and the ease that the world nations now rest.

Therefore a declaration is made from the Lord that mercy will return to Jerusalem and the house of the Lord will be built. The measuring line is stretched out over the city of Jerusalem. To stretch out the measuring line has two meanings: either a measurement for destruction or a measurement for rebuilding. Here it is clear that the meaning is for rebuilding. Measure the city so that it can be built again. Also, in verse 17 we read the Lord promising three things: (1) The cities will overflow with prosperity, (2) Zion will be comforted, and (3) Jerusalem will be chosen. It is clear by looking back at history that these things would not be fully fulfilled in the rebuilding of the physical city and the temple. As Daniel prophesied, there was still to be turmoil, tribulations, and persecutions in Jerusalem and abominations of desolations within her temple. The true fulfillment of these promises is found in Messiah and his building of new Jerusalem (Revelation 21). The rebuilding of the temple and the city were only partial blessings. These served as a token or a deposit to prove that the realities that had been prophesied through the Messiah would come. A similar analogy would be the blessings we experience now are simply a deposit and guarantee of the future blessings that we will receive if we remain faithful till the end (Ephesians 1:13-14). However, the Jews looked for an immediate, physical fulfillment which were only shadows of the reality that would be found in Jesus Christ.

Vision of Horns and Craftsmen (Zechariah 1:18-21)

Vision of horns

After seeing the vision of the horsemen, Zechariah now lifts his eyes and see four horns. Horns in apocalyptic literature represent authorities, powers, and strength. We can see this point proven in Daniel 7:24 where the horns represent the ten kings of the fourth beast. In Daniel 8:7 we read about the horns of the ram being broken showing that nation’s loss of power. In Revelation 17:12 the ten horns represent the kings of the beast. Do not forget about the “little horn” of Daniel that rose up against the people of God, also showing its great power and strength. So as we read about these four horns, these symbolize authority, power, and strength. Zechariah asks what these horns are. Zechariah is told that the horns are those “that have scattered Judah, Israel, and Jerusalem.” Some go ahead and identify these four horns as the nations of Egypt, Assyria, Babylon, and Persia. Other commentators name different nations as the four horns that are being described here.

I do not believe that the angel is identifying four particular nations here. While certainly Assyria and Babylon scattered the people of God, the case is not as strong for Egypt. One may argue that the Jews fled to Egypt in Jeremiah’s day and eventually perished, but that does not really fit what is being described here. Further, I am not sure how it could be argued that Persia scattered Israel. Persia was the nation that let the captive go free and rebuild in Israel. Certainly under Persia there were evil men like Haman who tried to extinguish the Jews, but again this does not seem to fit the pattern of nations who in the past had scattered Israel and Judah. I believe the four horns simply represent all the world nations that have taken part in Israel’s destruction and scattering. I think this is more evident in the next vision.

Vision of the craftsmen

After seeing the vision of the horns, the Lord shows Zechariah four craftsmen. The four craftsmen are the ones who come to terrify and cast down the horns of the nations who went against the land of Judah. I believe that Zechariah 1:21 proves our interpretation of the horns. God says that the horns are the “horns of the nations” who went against Judah. Therefore, all the nations that went against Judah, not just four, would have the craftsmen come against them. The craftsmen seem to also represent the world nations that God has used to conquer those who have been a trouble and a scattering to Judah. What is interesting is that some of the craftsmen would become horns against Israel. For example, Babylon would have been a craftsman that uprooted the horn of Assyria since Assyria scattered the northern nation. However, Babylon became a horn by scattering Judah. Therefore Persia arose to conquer Babylon.

The message seems to be that God is working through these heathen nations. Those nations that were horns against Israel and Judah would be terrified and cast down by other nations. This was all by the hand of God. Therefore, Persia came to power by God to destroyed Babylon so that the people could return to Jerusalem and rebuild God’s temple. Further, any problems that they have encountered by the nations in trying to rebuild will also be cast down. As we know, Persia would not last either as it was conquered by Greece, just as Daniel prophesied.

Conclusion:

God is at work among the world nations, whether they are heathen or not. This was a message of hope to the people in 520 B.C. as well as a message of hope to us in our nation today. Any nation that resists God’s people will bring judgment upon itself. God will never allow a “horn” to continue against His people forever. God will terrify it, uproot it, and cast it down. We must sound the alarm in our own nation as it continues its pursuit of wickedness. We must warn that this nation that once stood as a nation under God will be uprooted and cast down as a judgment against our nation’s evils. Let us hear the words of Zechariah and return to God so that He will return to us before it is too late.

Take Off Your Filthy Clothes

Zechariah 2 and 3

Brent Kercheville

The Visions

The vision of the measuring line (Zechariah 2:1-13)

Zechariah looks up and there is a man with a measuring line in his hand. Now we have seen measuring lines used many times by the prophets. To stretch out the measuring line was either a symbol of destruction, to measure it for its fall, or it was a symbol of rebuilding. Further, in Zechariah 1:16 the Lord has said that the measuring line would be stretched out over Jerusalem. Since the city had already been destroyed and from the tone of the book, we understand the measuring line is a symbol that the city will be rebuilt. In verse 4 we find out that Jerusalem would be a city without walls because of the great number of people and livestock in it. This is a picture of the constant expansion of the city. So many people will flow into the city of Jerusalem that it would be a city without walls, always growing larger. Further, in verse 5 the Lord declares that the He will be a wall of fire around it and will be the glory within it. The city would have no need for walls because the Lord will offer its protection and will have glory because Lord will dwell in its midst.

Clearly, this is not referring to the literal city of Jerusalem for many reasons. First, if there were to be no walls, why was Nehemiah doing the Lord’s will to leave Persia and build the walls of the city 80 years later in 444 B.C.? Jerusalem was a city that had many layers of walls around it until Rome demolished the city in 70 A.D. Second, these images are spiritual images concerning spiritual Jerusalem. Certainly the city would not literally have fire as walls surrounding it. These are images of what Jerusalem would be in the days of the coming of the Messiah. Zechariah is trying to teach these Jews the spiritual nature of what God was trying to accomplish. Further, these words have a familiar ring to them, though not exact, from the book of Revelation. Revelation 21:22-25 says, “But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is its light. And the nations of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor into it. Its gates shall not be shut at all by day (there shall be no night there).” Also Revelation 21:3, “And I heard a loud voice from heaven saying, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.” God was beginning to describe to them the future spiritual glory of God’s kingdom. Paul used the same language in 2 Corinthians 6:16, “And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: ‘I will dwell in them and walk among them. I will be their God, and they shall be My people.’”

In Zechariah 1:6-7 we see the call of all people to flee from slavery and bondage and come to the Zion, the city of God. Those who had been scattered are now called to return to the Lord. But things will be different this time. When the people come to the Lord, God is not going to scatter them, but will protect them. No one will touch the people of God without bring judgment upon themselves. Those who would take their stand against God’s people will be destroyed (Zechariah 2:8-9). In Zechariah 1:10-12, the Lord calls out to Zion to rejoice. In these verses we see three points which further prove that these events are talking about the coming of God’s kingdom through the Messiah rather than a literal fulfillment in physical Jerusalem. First, God is coming and He will live among them. This reflects the imagery we read earlier in Revelation of God dwelling among His people. Even when the temple is rebuilt in 516 B.C. and the walls of the city are completed in 444 B.C., we never read the glory of the Lord returning to the temple. When the tabernacle was completed, the Lord filled the tabernacle with His glory. Similarly, when the temple was completed, the Lord filled the temple with His glory. But this is not true of the rebuilt temple. God did not return His glory to that place. The return of the Lord is not pointing to a physical temple but the coming of the kingdom under the Messiah. Second, in verse 11 we see that many nations will be joined to the Lord in that day. This is clearly the call of the Messiah to all the nations to receive salvation, as we read about in the book of Acts. For the nations to join the Lord is the prophecy that Jews and Gentiles will be offered salvation and deliverance. This is not true with the rebuilding of the temple in 516 B.C. Finally, in Zechariah 1:11, the prophetic phrase “in that day” is used, which is almost exclusively used to refer to the days of the coming of the Messiah. The prophecy was not about things that would happen in a couple years. “In that day” was pointing to a future day of glory when the Messiah would come to free His people. This is more clearly expressed in the statement, “I will live among you and you will know that the Lord Almighty has sent me to you.” Notice carefully the sentence structure and you will see that this is God the Messiah speaking to the God. The person speaking is sent by the Lord Almighty to the people. Here is a direct reference to the coming of the Messiah to the people of Israel. The salvation and deliverance the Messiah would bring would be reason for shouting and gladness among Zion and all the nations. The life of Christ and blessings He brought made it evident that He was sent from the Lord Almighty. This is the message preached in Acts 2 and throughout the book of Acts. The vision ends in Zechariah 1:13 with the call going out to all the people for them to be still before the Lord because He has roused Himself from His holy dwelling. This picture immediately calls to mind the words of Habakkuk in Habakkuk 2:20, “But the LORD is in His holy temple. Let all the earth keep silence before Him.” When we compare these prophecies we see that Zechariah records that the Lord is about to act. The Lord has roused Himself from His temple and things are going to change. The plan has been put in motion, all purposed by God.

Vision of Joshua (Zechariah 3:1-10)

Zechariah now sees Joshua the high priest standing before the angel of the Lord, and Satan is standing at his right side to accuse him. Here we see Satan always ready to accuse and oppose those who would be followers of God. The Lord says to Satan, “The Lord rebuke you.” Notice that Jerusalem and Joshua are considered one and the same thing. Joshua standing before the Lord is a representation of the people of Israel. This will be more clearly seen as we go through this prophecy. Therefore, Israel is depicted as being retrieved from the fire of Babylonian captivity and now stands before God. In verse 3 we see why Satan is ready to make His accusations. Joshua is standing before the angel in filthy clothes. The nation of Israel is filthy and full of sins. It is for this very reason that God brought judgment upon the nation. Sins had stained the clothes of Israel. Satan is likely bringing the accusation that the Lord cannot use the nation anymore because it is a filthy nation. Sin is like having filthy, defiled clothing on in God’s sight.

But something amazing happens. Instead of being condemned for the filthy clothes, the angel tells those standing before him to take off the filthy clothes. Verse 4 explains this symbol as the sins being taken away and fresh, clean garments are now put on. Further, in verse 5 we see a clean turban is put on his head. This would bring to mind the garments of the priest standing before God. Joshua has now been made acceptable to stand before the Lord. This event is a reminder of the prophetic words of Isaiah. Isaiah 1:18 says, “Come now, and let us reason together,” Says the LORD, “Though your sins are like scarlet, They shall be as white as snow; Though they are red like crimson, They shall be as wool.” Again in Isaiah 64:6-7 we read, “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; And all of us wither like a leaf, And our iniquities, like the wind, take us away. There is no one who calls on Your name, Who arouses himself to take hold of You; For You have hidden Your face from us And have delivered us into the power of our iniquities.” The angel now charges Joshua to walk in the ways of God and keep the requirements of God. This is the command of the Lord: there must be full obedience. The sins have been removed from Joshua by the mercy of the Lord, so now obedience is required. Notice the three things that are said will happen if Joshua will keep the commands of God and walk in His ways: (1) you will govern My house, (2) have charge over my courts, and (3) be given a place among these standing here. Joshua would not be treated like an outcast because of his filthy clothes. Instead, Joshua is given to be ruler over the house of God, given charge over God’s courts, and allowed a place before God. How is all this possible? How can it be that Israel’s iniquities have been taken away? They should be condemned for all that they have done wrong. Satan is right to be ready to accuse. Has God just simply ignored the problem? No, the answer is given in verses 8-10. All of these things are symbolic of the things to come. The Lord is going to send His servant, the Branch. He is the one that will come and remove the sins of the people and establish His kingdom, a stone that will shatter all other kingdoms and will endure forever (Daniel 2:44). In Zechariah 3:9 we read, “and I will remove the sin of this land in a single day.” In one day, the sins of the people would be removed by the Branch of the Lord. He would come and take away the sins of the world. In that one day, on a cross, Jesus suffered, died, resurrected three days later taking away the sins of the world. Hebrews 9:26 says, “He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself.”

When that happened, the people would now have peace and security in the Lord. That is the meaning of the images of sitting under the vine and the fig tree (see Isaiah 36:16; 1 Kings 4:24-25; Isaiah 11:1-9). These are images that Micah prophesied of in Micah 4:1-5. These are images of the protection of the Lord in the coming kingdom of the Messiah. Therefore, these messages would find their fulfillment in the coming of the Messiah and the kingdom He established when He came.

Lessons

Come to God (Zechariah 2:6-7; Zechariah 2:10)

First, we need to see that God’s call is still being sent out today. Notice in 2:6, “Come! Come! Flee from the land of the north.” Notice in 2:7, “Come, O Zion! Escape.” The call of the Lord is to come to Him. In 2 Corinthians 6:17 Paul says, “Therefore come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you.” God has called us to come out of the land of the north and to come out of the land of slavery. You may say to yourself that you are not a slave. The call is not a physical escape from slavery as it was for God’s people to leave Babylon. But it is a call for deliverance from the bondage and slavery of sin. Peter said in 2 Peter 2:19, “While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage.” The world promises liberty. Satan promises you freedom in sin. He says to you that you will be able to do what you want to do. You will be able to be the person that you want to be. You will overcome anything you want. But these are lies. Instead we become slaves to corruption and brought into the slavery of Satan. This is the nature of sin. What is the appeal of drinking and drugs? The appeal is freedom and the ability to get away from your problems. You can put your worries aside. But what really happens. You become a slave to the habit. Not only are you a slave to sin but you become a slave to your own addiction. You cannot give it up. This is also true of lusts. Adulteries, fornications, pornography, and the like are all advertised as avenues for you to do what you want. What really happens? You become a slave that cannot stop your own habit. Every sin proclaims freedom to each of your desires. But the reality is that you have sacrificed your freedom, for your mind is enslaved to those things. The addiction grows deeper and as much as you want to stop, it is not possible. But the Lord has called you to break free from the bondage of sin and slavery. We must see our true condition. We do not have any freedom in our sins. We are wearing filthy, dirty rags that are red with sin. You can shatter the chains that Satan has placed upon you. Come to God, before it is too late.

Remove your filthy clothes (Zechariah 3:4-5)

Amazingly, instead of casting us away because of our filthy, sin-stained rags, God has said He will remove those clothes from us and give us royal garments. But this is not done to us without conditions. God does not ask for nothing in return for the cleansing of our garments. Notice Zechariah 3:7, “If you will walk in My ways and keep my requirements.” The Branch, the servant of God, has already come. His name is Jesus. He has removed the sins of all who will walk in His ways and will keep His requirements. It is no coincidence that baptism is depicted as a washing away of sins. In Revelation 7:14 the saints are said to be the ones who have “washed their robes and made them white in the blood of the Lamb.” In Hebrews 10:22 we are told to have “our hearts sprinkled from an evil conscience and our bodies washed with pure water.” Paul was told in Acts 22:16, “Arise and be baptized, and wash away your sins, calling on the name of the Lord.” But do we see what is happening in the heavenly places? In our current, sinful condition we stand before God and Satan is standing there accusing us. We are sinful and we are filthy. Satan has the right to accuse us for all of us have sinned and fallen short of the glory of God (Romans 3:23). But God rebukes Satan and gives us royal robes. Satan has no basis for his accusations anymore. They are unwarranted and unfounded because we have been made clean by the blood of Jesus Christ. Let us praise God for what He has done for us.

We are translated into His kingdom (Zechariah 3:7)

Finally, with our filthy rags removed, we are allowed entrance into the kingdom of God. This is the kingdom that has destroyed all other kingdoms and is the kingdom that will endure forever. Further, we are in a kingdom where we are protected by God, who is as walls of fire around us (Zechariah 2:5). We are in a kingdom where the glory of God is dwelling each of us. God is with us. How great to think that the glory of the Lord has returned to His people. In the tabernacle and the first temple built by Solomon, the glory of the Lord was in the midst of the people and the Lord dwelled with them. Sin caused that to end. But when we have been made clean, God is now able to dwell with us again. This is more clearly seen in three points made in Zechariah 3:7.

We are able to govern the house of God. This point is the thrust of the parable given in Luke 12:42-48. We have been entrusted with some of God’s things now. When we have been found trustworthy, God will make us ruler over the house of God. 2 Timothy 2:12 says, “If we endure, we shall also reign with Him. If we deny Him, He also will deny us.” We take pride in being able to manage our homes. Imagine the glory and the splendor of managing the house of God. It is a beautiful image of the exalting that we will receive from the Lord when we are obedient to His commands.

We are in charge of His courts. Zechariah also says that those who will walk in the ways of God will have charge of His courts. This responsibility is similar to the first. However, this image includes for us the need for maintaining purity and justice. If the courts are a reference to the temple courts, then we are more specifically speaking about the maintaining of purity in worship. We have a responsibility to worship the Lord in spirit and in truth, in righteousness and holiness. Our responsibility also extends to those outside to help them learn the worship that God demands. If, however, the courts are reference to legal courts, then this speaks to our responsibility to be just in our dealings with each other and among men. Paul made a reference to such in 1 Corinthians 6 in speaking about the problem of the Corinthian brethren taking each other to court. In 1 Corinthians 6:2-3 Paul says, “Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more, things that pertain to this life?” If we are called to be participants in the judgment of things to come, we must be righteous judges now in the smaller things of life. God has given us rule and charge. We must rule righteously, justly, and mercifully.

We are given a place among those before God. Finally, Zechariah describes the access that we have before God. We often do not think of these things in real terms but simply figurative language. But we have been given a place to stand among the spiritual beings before the Lord. This was the point the writers of Hebrews was making in Hebrews 4:16 when he says, “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.” With the blood of the Branch, Jesus Christ, removing our sinful, filthy clothes and clothing us with royal robes, we now are fit to stand before the throne of God to receive all that we need. Romans 5:1-2 says, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.” We have a place before the throne. Recall in the days of the Old Testament the fear that would exist to dare to go before the king. If you were found unacceptable, your life would be taken from you. We have confidence and joy to stand in the court of God. We have a place there for us.

Conclusion:

All has been made ready for us. The free gift of God has been extended to everyone. Will you not accept it? Will you not walk in the ways of God and keep His requirements?

Visions of Future Glory
Zechariah 4-6

Brent Kercheville

Introduction:

Zechariah is still receiving his repeated visions from the Lord. In the first three chapters we saw the visions speak of encouragement for the present, then move to encouragement in the promise of the Messiah. In chapters 4-6 I believe we see the same movement. The early visions of chapter four are going to give encouragement to the people for the present fulfillment of God’s blessings. But as we move closer to chapter 6, we will see the visions begin to give encouragement concerning the promised future fulfillment of God’s blessings through Jesus Christ.

Zechariah Chapter Four

Vision of the Gold Lampstand and Two Olive Trees

The lampstand (Zechariah 4:1-10)

Zechariah 4 opens with the angel who had been talking with Zechariah in the previous visions returning to him and asking him what he sees. Zechariah responds that he sees a solid gold lampstand with a bowl at the top and seven lights on it. Further, Zechariah sees two olive trees by it, one on each side. Zechariah then asks the angel what these things are, or more correctly, what do these things mean. The lampstand here is something that would have been well known to the Jews. The Hebrew word for “lampstand” is menorah and it is the word used of the lampstand that was to be placed in the tabernacle as instructed by God in Exodus 25, 37. However, there are a couple of distinguishing attributes of this lampstand that Zechariah sees versus that which was in the tabernacle. The lampstand that Zechariah sees has a bowl at the top of it. Further, this lampstand has seven channels feeding into it so that oil could be poured into it from the two olive branches (Zechariah 4:12).

The angel gives to answer to Zechariah this is the word of the Lord to Zerubbabel (Zechariah 4:6). The lampstand and its oil represents the word of the Lord. In this case it is the word of the Lord which is to be given to Zerubbabel. The message of the word of the Lord is “not by might nor by power, but by my Spirit.” The vision to Zechariah is a message of encouragement to Zerubbabel. Remember that Zerubbabel was the leader of the first return of the exiles from captivity in 536 B.C. Under his leadership he was working with the people to rebuild the temple. The temple foundation was quickly laid, but because of political problems the temple was never completed. Sixteen years have now passed and the temple is still not completed. Imagine the discouragement Zerubbabel must have felt in trying to get the people to work for 16 years without any success. The word of the Lord has come to tell Zerubbabel it is God’s will to complete the work. The temple will be finished not because of human might or power, but through the will of God. The Lord proves His point in Zechariah 4:7 by saying that the mighty mountain has been level ground. Thus, all of the obstacles which were standing in the way of the temple’s completion are now removed. Further, Zerubbabel will be part of the finishing process, for he will lay the capstone of the temple. In Zechariah 4:8-10 we see that the word of the Lord explicitly tells us that this is the meaning of the lampstand. Zerubbabel had laid the foundation to the temple and now he will be able to finish the work. Nothing will stop the work for God has purposed its completion. There would be great joy and the shouts of “grace to it” when Zerubbabel pick up the plumb line and finished the work.

The two olive trees (Zec 4:11-14)

But Zechariah wants to know the meaning of the two olive branches which are standing to the right and left of the lampstand. The angel responds that these two branches are “the two who are anointed to serve the Lord of all the earth.” The general consensus among commentators is that these two anointed ones are Joshua and Zerubbabel. Joshua, acting as the high priest for the people, was to be anointed according to the law. The king, inferred to be Zerubbabel who was acting as governor, was also to be anointed according to the law. I believe this interpretation has some difficulties, which James Burton Coffman expresses in his commentary. The difficulties to me are twofold. First, Zerubbabel was not king and was not an anointed one in the sense of the vision. Further, how can it be that Zerubbabel and Joshua are the branches feeding the oil to the lampstand, which we have noticed is the word of God? Second, Revelation 11:4-6 uses the same description of the two olive branches but gives us more description. There we see that the two who stand before the Lord are those who “have the power to shut the sky, that no rain may fall during the days of their prophesying, and they have the power over the waters to turn them into blood and to strike the earth with every kind of plague, as often as they desire” (Revelation 11:6). These seem to be obvious descriptions of powers exerted by Elijah and Moses, respectively. These two are a representation of the law and prophets. This makes more sense that these two are the ones providing the oil into the lampstand in the vision. The law and the prophets are the word of God and the promises of God’s word were now going to come to pass. That which had been prophesied by previous prophets like Ezekiel and Daniel concerning a rebuilding is now in the process of taking place. This understanding helps round out the meaning of the vision. God’s word would come to pass and the promises of God would be upheld. Zerubbabel’s work would be accomplished. God was leveling the obstacles that stood in the way of His people serving Him.

Zechariah Chapter Five

Vision of the flying scroll (Zechariah 5:1-4)

Zechariah now looks and sees a flying scroll. The scroll’s length was 30 feet and its width was 15 feet. It is interesting to note at the least that these are the same dimensions as the porch of Solomon built before the entrance of the temple. The flying scroll is also the same dimensions as the Holy Place of the tabernacle. Since the size is the same as these two things, we are likely seeing the communication of the law and holiness in these dimensions. The flying scroll represents the curse that goes over the whole land against those who steal and those who swear falsely. In this vision we have a reminder that sin will not be tolerated and warning against those who would be careless with the law of God. The people of Israel had been in captivity for 70 years because of such carelessness and it seems that some of the people were relapsing into those same errors.

Vision of a woman in a basket (Zechariah 5:5-11)

Zechariah now looks and sees a basket that is going out. This basket represented the iniquity in the land. As Zechariah is looking, he sees the lead lid of the basket lifted and inside is a woman. The woman represents wickedness, is thrust back into the basket, and the lid is thrust back down. Two women come and lifted up the basket between heaven and earth. Zechariah asks where the two women are taking the basket. The angel responds that it is going to the land of Shinar, to build a house for it.

This vision has a couple of points to understand. First, we see the removal of the sins of the people. Their sins had been very great and grievous against the Lord, causing His anger to burn hot and destroy them. The people have returned from their punishment in captivity and now God is showing them that those sins have been removed and taken to a far away land. The other point that seems to be made in the vision is that there is a growing wickedness developing in Shinar. Shinar is known as the first world kingdom found by Nimrod in Genesis 10:10-11. But Shinar was also a reference to Babylon. Though by this point Babylon had been conquered by Persia, Shinar and Babylon still stood as a reference for the world nations of wickedness that stand against God. In Revelation we see the use of the name Babylon to represent a wicked world power that stood against God’s kingdom. In this vision we are getting a glimpse that the evil powers have not been destroyed completely yet, even though the people’s sins are removed and they are building in Jerusalem.

Zechariah Chapter Six

The vision of four chariots (Zechariah 6:1-8)

Zechariah now looks and sees four chariots coming from between two mountains of bronze. The first chariot had red horse, the second had black horses, the third had white horses, and the fourth had dappled horses. Zechariah asks the angel what these are. The angel responds that these are the going out of the four winds of heaven. They are also described as those who patrol the earth, as seen earlier in Zechariah 1. The use of the four winds of heaven is an image of judgment. Jeremiah 49:36, “Against Elam I will bring the four winds from the four quarters of heaven, and scatter them toward all those winds.” In Revelation 7:1 we see the four angels standing at the four corners of the earth restraining the four winds until the servants of God were sealed. Again this was an image of holding off judgment until the people of God were marked for protection. Therefore in this vision we are seeing the judgments of God going out against the world nations. In the last vision of the woman in the basket, we saw that the wicked nations would not be shattered yet. Now, in the vision of the four chariots, we see the judgments going out against these wicked nations. In Zechariah 1 we see the horsemen patrolling the earth and reporting that all is at rest. Now we see the report that the judgments of God are being poured out. The rest of this chapter shows us how God’s judgments were coming.

The crown for Joshua (Zechariah 6:9-15)

We are not told that Zechariah is seeing a vision in this section. Therefore, Zechariah is performing a picture sermon, such as Ezekiel did by laying on his side for 390 days and 40 days for the sins of Israel and Judah. Zechariah is going to act out some things to represent a future glory. Zechariah is told to take silver and gold from the exiles and make a crown. Then he is to set the crown on the head of Joshua the high priest. In performing this act, Zechariah would say, “Thus says the Lord of hosts, Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the Lord.” We have already seen the name of the Branch used in Zechariah 3:8 who would remove the sins of the people in a single day. The Branch is therefore a very clear reference to the Messiah, Jesus. Notice the descriptions of the Branch in this passage.

He shall branch out from this place. The prophecy says that the Messiah would come from among His own people. This would be a reminder of the prophecy of Isaiah who said, “For He shall grow up before Him as a tender plant, and as a root out of dry ground” (Isaiah 53:2). God is reiterating His promise of the Messiah.

He shall build the temple of the Lord. Now Zechariah had already prophesied that Zerubbabel would place the capstone on the temple and complete its building. Therefore, Zechariah is prophesying of a spiritual temple that the Messiah would build. Ephesians 2:19-22 says, “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.”

He shall bear royal honor/clothed in majesty. Hebrews 2:9 says, “But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.” Through His sacrifice, the Messiah would receive great glory and honor.

He shall sit and rule on His throne. Acts 2:30 says, “Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne.” When Christ resurrected, He sat down on the throne and began to rule in His kingdom.

He shall be a priest on His throne. This is the meaning of the action sermon of Zechariah. To place the crown on Joshua was a sign that there would be a high priest who would reign as king. Of course, under the old covenant this was not possible. The king came from the tribe of Judah and the priests came from the tribe of Levi. However, Zechariah prophesied that there would be a high priest to rule on the throne. In Hebrews 5:5-10 the writer shows us that Christ was high priest after the order of Melchizedek. Melchizedek was high priest of God and king of Salem, and after this order Jesus Christ would rule as king and as high priest in the house of God. This would not cause a state of war, but there would be peace and harmony as Christ would unite the two offices.

Those who are far off shall come and help to build the temple of the Lord. The phrase “those who are far off” is a reference to the Gentiles. In Acts 2:39 Peter said, “The promise is to you and your children, and to all who are afar off, as many as the Lord our God will call.” Jews and Gentiles would take part in the building of the Lord’s house as all who would come to Him would be spiritual stones (1 Peter 2:5).

The chapter concludes with “and you shall know that the Lord of hosts has sent me to you.” This is the same structure that we saw in Zechariah 2:11. It is the Messiah speaking that the people would know that the Lord had sent him to them. This again proves that these promises were messianic and were fulfilled in the days of the Messiah.

Final Lessons

Jesus, the perfect fulfillment of prophecy

In these chapters we see that Jesus is the only person who could fulfill the prophecies made concerning the messiah. Jesus had to fulfill the law so that no curse could be placed upon Him, rendering His sacrifice ineffective. Jesus is the only person who could trace His lineage back and reign as a king and yet still offer mediation for us as a high priest. We ought to not only be in awe of the perfect life that He led, but we truly need to in awe that there was a person who could come and fulfill all of these things. The Jews did not think that the Messiah could be embodied in one person because there were so many prophecies concerning what He would do. Yet Jesus was able to be born in a little town of Bethlehem, grow up in Nazareth, accurately teaching concerning the kingdom of God, living according to the law of Moses, teach as someone who had authority from God, establish God’s kingdom through His death, resurrection, ascension, sending the Holy Spirit, and shattering the world nations. Jesus, who could ascend to heaven itself and enter the true tabernacle of God and make sacrifice for our sins on the mercy seat of God. Jesus, who could ascend into heaven itself and sit down on the throne of God and be given all power and rule. Jesus, as the only answer to the mystery of how Jews could have salvation from their sins and how Gentiles could be brought near to God, creating a new humanity and creation known as the Christian. Who else could fulfill all of these prophecies? Who else could possibly have dared to try? We see the hand of God working miraculously and providentially to bring about the Lamb of God who takes away the sins of the world.

Jesus, the perfect judge of the enemies

Zechariah 6 also depicts the judgment upon the enemies of God. Jesus has established His kingdom and it has already been prophesied that He will rule until all the enemies are destroyed. Many of the enemies of God have already been destroyed. History has shown the fall of Assyria, the fall of Babylon, the fall of Persian, the fall of Greece, the fall of Jewish kingdom, and the fall of Rome. All of these events were prophesied in the scriptures. Who would be crazy enough to stand against the kingdom of Jesus Christ? The outcome is sure–defeat. It is the same as what we think in our minds when we saw Iraqi armies going against the armies of the United States. Iraq was outmanned, outgunned, and resoundingly lost the battle. Those that were wise surrendered to the forces of the United States. We are outgunned and outmanned by the kingdom of God. We cannot stand against it and succeed. We may think that we are succeeding right now in living the way we like. But the outcome is assured and the battle is won. Will we be wise and surrender to the Lord? Zechariah 6:15 says, “…if you will diligently obey the voice of the Lord your God.” Surrender is not defeat. Surrender is victory for the Lord has promised to give us the spoils of His victory in Ephesians 4:7-8. Obey the Lord today and be joined with the Messiah in victory.

Why Are You Here Today?

Zechariah 7 and 8

Brent Kercheville

Introduction:

The Lord has some questions for us to answer. What made you decide to come to services this morning? Why were you singing the songs that the song leader chose? Why did you partake of the Lord’s supper? Why did you participate in the prayers that were offered? In short, what are you doing here? Why are you here today? I hope the answer comes to your mind quickly. But more importantly, I hope that the answer you have is the answer that the Lord wants to hear from our lips. The correct answer, of course, is because I want to offer my praise and devotion to God because He is worthy of my adoration. However, there are a multitude of reasons why you may have come here this morning. While we may be able to say in our minds that we are here to worship God, this may not be the true motive of our hearts. These very questions were being asked by the Lord through the prophet Zechariah to the people of Israel. In Zechariah 7 the people of the Israel had a question to ask the priests. In Zechariah 7:3 we see the question is: should we continue to keep the fasts and times of mourning that they have kept for the last seventy years? To understand this question, we need to know a little background information. Ever since the destruction of Jerusalem in 586 B.C., the Israelite captives in Babylon were keeping four separate fasts to commemorate the breach of the walls of Jerusalem, the siege against Jerusalem, the destruction of the temple, and the death of Gedaliah. Now that the captives had returned from Babylon, the people wanted to know if they should still keep these fasts and periods of mourning. God’s questions to Israel found in Zechariah 7:4-7 strike at the heart of the problem.

Self-Pleasing Worship Condemned (Zechariah 7:4-7)

Worship for personal benefit

The people were fasting and mourning during these periods of time that were to be a remembrance for what had happened to their city, temple, and people. Once those days of mourning were completed, the people would return to their eating, drinking, and feasting. The Lord points out that these things were not done to be pleasing to God. God had not asked the people to keep these days for remembrance. Further, even though the people remembered these days, the point of the worship was not for the glory of God. Instead the purpose was for their own benefit and a wallowing in their own self-pity for what had happened to them. God is telling the people that there is no value to worship if the honor is done for our own self-pleasing benefits and not for the adoration of God, the one who is to be revered. While we may be amazed at how the remnant of Israel would be keeping these fasts for their own benefit, we must recognize that we may be doing the same thing in our worship today.

Evidences of self-pleasing worship

Selfishness. Sometimes people come to worship the Lord only for what benefits they can derive from it. Worship is always approached with the attitude of what am I going to get out of it. When this person walks away from worship, they may say they got nothing out of it, so they are not going to put in the effort to worship. If the sermon topic or Bible class is covering something that the person has already studied, he or she will not show up because they already think they know all that there is to know on the subject. Therefore, Bible classes are missed on Sunday morning and Wednesday night because they do not see the reason why they must study. They do not see any tangible benefit from coming an hour earlier for study. We must see that this attitude is self-pleasing worship. We are not concerned about what we are giving to God, but are concerned with what we are getting out of it. As much as edification is necessary from coming together, what we receive from worship has nothing to do with what we are doing. Worship, by definition, is about what we are giving to God. If we come to worship to see what we are going to get out of it, then we are coming for ourselves.

Unwillingness. There are also those who are simply unwilling to worship. Yes, they certainly show up, but coming to worship is not from a great desire or love, but merely from routine, habit, and many times having nothing else to do. The unwilling heart shows up when worship may be inconvenient. The person does not come because it is not a good time. There are other things that need to be done. This is also seen in repeated tardiness to worship. We have other things that need to be done and when those things are done, then we will show up to services to worship. Effort is not made to be sure to fully participate in all that is being done in service to God. “I will get there when I get there” is the common mentality. How poor we present ourselves before God when we are unwilling to come to services with any regularity! How poor we present ourselves to God when we are unwilling to make sure that we be timely! We show that we are worshipping for ourselves and not for giving to God.

Lethargy. There are those who come to services and are the old “bumps on a log.” Yes, they have come to services, will shake some hands, and will be friendly, but there is no interest in excelling in the worship to God. There is no effort to sing from the heart and sing with love. There is no effort to focus their minds upon the lessons that are presented. The person simply stares off into space. The mind and the heart have not been activated in the worship. Worship is more a matter of putting one’s time in and being done for the week. We must be warned against this kind of worship because this is as contagious as all the other self-pleasing acts of worship. When people come to worship tired and on low energy, the whole worship to God becomes tired and lack energy. If I were to speak to you without any energy or zeal, I would put you to sleep immediately. If I may make a side point here to our worship leaders: you must have energy and zeal from the heart in what you are leading us in, otherwise the audience will be lethargic. We must remember that we are worship leaders. We are not song starters or scripture readers. If there is lethargy in the congregation, change the pace, stop the song, call for attention, do something to break us from the self-pleasing worship that we are engaging ourselves in. What we give in worship is too important for us to allow ourselves to simply get by with giving a few prayers and songs. We must focus, practice, and work to excel in leading the group. We all will have off moments and bad days. But this cannot be a rule in worship, only the very rare exception. We must be trying to please God, not just simply going through the motions. Have you ever sang a song and not even consider the words that are being sung? I believe we have all done that from time to time. But those words are to be focus upon and come out of our hearts, as Ephesians 5:19 speaks of plucking the strings of our hearts in song. Lethargic worship is not giving of our first fruits to God.

Guilt-clearing. For this person, the only reason he or she comes to services is because that person feels that entering the building and hearing a lesson will some how cleanse them from the wickedness of the week. Worship is not about what one can give to God, but about clearing a guilty conscience for another week and feeling sanctified for an hour. The person believes that by attending or being a member here, God has put His stamp of approval upon their lives no matter how wretched it is. I am amazed at how many people who claim to be Christians think that everything is okay spiritually as long as they can get through the doors of the building. Somehow and someway that is going to cover the multitude of sins. That is also not the worship that God is asking of us. This is also worship to please ourselves and to make us feel better. Besides, there is no sanctification in sitting in this building. Sanctification will only come through heeding the word of the Lord and obeying Him out of love.

Hypocritical Worship Condemned (Zechariah 7:8-10)

God’s worship demands

Zechariah goes on to point out how hypocritical we are when we engage in self-pleasing worship. In Zechariah 7:9-10 Zechariah describes what God wants from His people. “Administer true justice, show mercy and compassion to one another. Do not oppress the widow or the fatherless, the alien or the poor. In your hearts do not think evil of each other.” This is the only heart that can come to God in worship. Notice carefully again some of the things God is looking for in us.

Showing of mercy and compassion. How much mercy do we show our brother or our sister when we find a flaw in them? How much compassion do we give to those who are struggling in the vat of sin? We must consider that compassion is not simply to be show to those who lose loved ones. That seems to be the only time our compassion comes out. We must be full of compassion and mercy. Before we get ready to jump down another’s throat, let us first consider mercy and compassion. This does not mean that we are not in need of rebuking and correction. But compassion is the motive behind our correction. Compassion is not “shooting first and asking questions later.” Paul said in 1 Corinthians 13:3, “If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.” Before we act, let us think of the mercy and compassion that our Lord has bestowed upon us through Jesus Christ. Then, with this in mind, let us act.

Do not think evil of one another. Again, God is looking at our hearts when we come before Him. The Lord does not tell us not to say evil of one another. That is certainly commanded. But we are not to even think evil of one another. We must immediately wipe those kind of thoughts out of our minds. Too many times we find great pleasure in the sin of speaking evil of others. Let us be warned that we are hypocrites and our worship is rejected.

The vanity of hypocritical worship

When our worship is self-pleasing, our worship is done in vain. Let me state it bluntly for each of us: if we find any of these characteristics in our hearts or as our motives for worship, we are wasting our time here. Our time here is worthless, useless, and is of no profit to ourselves and certainly not to God. I was telling someone the other day that I have more respect for someone who lives wickedly and puts on no appearances of morality and virtue, than the person who lives wickedly, yet claims to love God and goes to services. At least one person is living a real life and is not playing the hypocrite. I believe this was the thrust of Jesus’ words to the church in Laodicea when He says, “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm–neither hot nor cold–I am about to spit you out of my mouth.” Of course, God is not saying that He would rather have cold people. But He is pointing how useless the hypocritical life is and will come to same end result as those who are cold. We are not fooling God.

False Worship Is Judged (Zechariah 7:11-14)

Historical reminders

This is the reminder that Zechariah gives to the people. Judgment is coming upon those who worship God with self-interests and not God’s interests. Zechariah recalls some historical lessons in Zechariah 7:11-14. They were scattered with a whirlwind among the nations and their land was left desolate. The Lord Almighty was very angry with them. The lessons of the past are very clear for these people and for us as well. When God’s people do not put God first and are not seeking to give to God all they have, then they will be judged. God judged Israel for this in the wilderness. God judged Israel for this heart by bring Assyria and Babylon against them. God judged them against in the first century with the destruction of Jerusalem. God judges His people and will not show us mercy when we anger Him with heartless worship.

True character of such worshippers

Notice the true character of these people and ourselves when we do not offer our hearts:

“They refused to pay attention” (Zechariah 7:11)
“They stubbornly turned their back and stopped up their ears” (Zechariah 7:11)
“They made their hearts hard as flint” (Zechariah 7:12)
“They would not listen to the law or to the words of the Lord” (Zechariah 7:12)

These are the characteristics of those who offer self-pleasing, hypocritical worship. Now, we say to ourselves that we are not doing these things. First, we need to double check ourselves. God has commanded us to sacrifice our whole lives, and to love the Lord with our heart, soul, mind, and strength. If we have not done so, then we are being stubborn, hardhearted, rebellious people. But this is also the direction our heart will go if we continue to worship in such a manner. Our hearts will grow cold and callous toward God, so that our worship will be mere routine. Our hearts will be come hard as flint such that it will not be plucked by the word of God. We may say to ourselves, what is the big deal. But the big deal is that we have placed ourselves on a path where we will grow further and further away from God. Brethren, let us make sure that we are not drifting away.

God’s Responses

God is jealous for our hearts (Zechariah 8:2)

What can we do about this if we find ourselves slipping? First, God tells us that He is jealous for our hearts. Let us not continue to fool ourselves into believing that the course we are on is acceptable to God. God is unwilling to share our hearts with anyone or anything else. God does not tolerate second place. God burns with jealousy for His people. God is grieved when we give Him our leftovers. God is angry when He is placed behind our schedules that we make so important to ourselves. This is a very important lesson that our children must learn. God does not take second place. Our example must show them that this is the truth, otherwise they will see our hypocrisy and reject the Lord. Dead worship does not show our children the excitement that can be found in serving God. The first step must be open our hearts up to God. Giving God our tired leftovers also means that we will not enjoy our service to God either. How fun is it to try to read or pray when you wait till exhaustion and weariness set in? Nothing is enjoyable at that point. While I am not declaring myself as the rule of God, I personally have chosen to not willfully stay up late on Saturday so I can be prepared and fresh for the Lord on Sunday. I believe this is a reasonable choice. There are many decisions that we will willfully make that will determine where our heart will be with the Lord. Putting God first in the simple things will make it easier in the more difficult things. Consider every decision you make and ask if this is putting God first.

God will be faithful and righteous to us (Zechariah 8:8; Zechariah 8:12-13)

When we put God first, God has promised that He will be faithful and righteous to us. These are the words found in Zechariah 8:8, “They will be my people, and I will be faithful and righteous to them as their God.” Jesus also said in Matthew 6:33, “Seek first the kingdom of God and His righteousness and all these things shall be added to you.” Unfortunately these words have become cliché in many ways because we hear them so many times. But God says that He can and will take care of the rest of the things in this life if we will simply trust Him by giving it all too Him. I know that it is against everything that our mind and body scream to our souls. It seems risky to surrender to God, but when we surrender, God has promised to take care of the rest. Let go of your will and let God’s will become your purpose in life.

Conclusion:

So why are you here today? Did you come to give to the Lord, or have their been other reasons? Have you given your heart to the Lord or have you kept it back, simply going through the motions of Christianity? God is jealous for our hearts and it is not too late to give them to Him.

The Arrival of the Shepherd King

Zechariah 9-11

Brent Kercheville

Introduction:

In our studies we have now reached the last six chapters of the prophecies of Zechariah. Within these last six chapters we will see prophecies that are more of an apocalyptic nature, like those found in Daniel and Revelation. Because we have recently studied the prophecies of Daniel and Revelation, I believe it was also important for us to study the prophecies of Zechariah while we still had those apocalyptic images still fresh in our minds. We begin with the prophecies of the arrival of the shepherd king.

Zechariah 9 – The Coming Judgments

The conquering path of Alexander the Great (Zechariah 9:1-8)

In the first eight verses Zechariah prophesies of the coming judgments upon the nations and cities that surround the land of Israel. In Zechariah 9:1 we see the burden of the word of the Lord is against Damascus. In Zechariah 9:2 judgments are pronounced against Hamath, Tyre, and Sidon. In Zechariah 9:5-6 further judgments are declared against the land of Philistia, including the cities of Ashkelon, Gaza, Ekron, and Ashdod. However, while all of these nations are being judged, verse 8 tells us that God will camp at His house, being a reference to the temple or the whole city of Jerusalem. Historically we can find out that these events were fulfilled in the conquests of Alexander the Great. Alexander was the first to be able to penetrate and destroy Tyre. Tyre had been able to withstand a five year siege from the Assyrians and a 13 year siege by the Babylonians. Because of these military successes, Tyre and Sidon thought themselves to be very wise and unconquerable (Zechariah 9:2). However, Alexander the Great was able to conquer the city in seven months, fulfilling the prophecies found here and in Ezekiel 26:12-14. Alexander the Great was able to conquer the known world rather swiftly, as prophesied by Daniel in Daniel 8.

How could Jerusalem be spared in all of this? Josephus records for us an interesting story: When Alexander was besieging Tyre he sent a letter to the high priest, who lived in Jerusalem, requesting him to send him assistance and provisions. The priest declined to do this because he had sworn an oath to King Darius of Persia. This infuriated Alexander and he was determined to attack and destroy Jerusalem once he finished with the coastal cities. Once these cities were conquered, Alexander and his armies made their way to Jerusalem. The high priest was terrified and ordered the Jews to make sacrifices to God asking for deliverance. After the sacrifice, God spoke to the high priest while in his sleep to adorn the city with wreaths and open the gates of the city to meet the coming invaders. The people were to be dressed in white garments and the priests in their robes. When Alexander saw the multitudes in whites garments and the priests in their full attire, he approached alone and prostrated himself before God and the high priest. Alexander’s men were astonished at this and demanded to know why he bowed down to the high priest. Alexander responded, “It was not before him that I prostrated myself but the God of whom he has the honor to be high priest, for it was he whom I saw in my sleep dressed as he is now, when I was at Dior in Macedonia. As I was considering with myself how I might become master of Asia, he urged me not to hesitate but to cross over confidently, for he himself would lead my army and give over to me the empire of the Persians. Since, therefore, I have beheld no one else in such robes, and on seeing him now I am reminded of the vision and the exhortation, I believe that I have made this expedition under divine guidance and that I shall defeat Darius and destroy the power of the Persians.”

Of course, most scholars are skeptical of this account. But we must remember that God talked directly to Nebuchadnezzar concerning his invasions of Judah and the conquering of the land, which is seen in Daniel 4. God also spoke to king Cyrus of the Persians and moved him to free the Jews from captivity and allow them to return to the Jerusalem to rebuild. It is extremely possible, if not probable, that God also moved Alexander, according to prophecy, to conquer the world but to leave Jerusalem alone. All the other surrounding Gentile cities were destroyed, but not the Jewish cities in Judah.

The arrival of the conquering King (Zechariah 9:9-11)

Now Zechariah declares a time for rejoicing for “your king is coming to you” (Zechariah 9:9). There are four descriptions giving to the coming king: righteous, bringing salvation, humble, and riding on a donkey. The people would be able to realize two things about these descriptions. First, that this is a clear reference to the Messiah, because he is called the king and he is bring salvation. Second, these are not the typical descriptions of a king. Zechariah is describing the perfect king. This king would rule in righteousness and would be humble and gentle. This king will offer salvation and deliverance to his subjects. But there is another interesting description given concerning the king. He will ride of a donkey, on a colt, the foal of a donkey. One would imagine that there would be some pondering of the meaning of this description. Matthew 21:1-8 enlightens us as Matthew gives his commentary of this prophecy. We often note that this would not be the usual glory and majesty that would be expected for a king entering the city of Jerusalem. However, Jesus rode into Jerusalem on a donkey so that the people would see this event and would hopefully be mindful of the prophecy He was fulfilling. This event was to a sign of Jesus’ fulfillment and becoming their king. According to verse 11, these things would be done as a remembrance of the covenant God had made with His people.

The warring during the Maccabees (Zechariah 9:12-17)

Zechariah returns to describing the events that will lead up to the coming of the king. In Zechariah 9:13 we are told that the sons of Zion would go to war against the sons of Greece. The fulfillment of these words seems to come in the time of the Maccabees around the time of 165 B.C. This is in keeping with the prophecies of Daniel, which speaks of the unrest that would take place during the time of Antiochus IV Epiphanes. Judas Maccabees won many stunning victories against Antiochus’ generals and achieve independence for the Jews for about 100 years until Roman rule appeared. Zechariah 9:14-17 declare that God will be with His people. Those who are the Lord’s will be blessed and will flourish. But because of the language that is given in this text, the true fulfillment of these things must be found spiritually. As we have noted in many times before, some prophecies have a partial physical fulfillment as a token or guarantee that the complete promise will be fulfilled. God will remain with His people and will bring the Messiah as a deliverer for the people.

Zechariah 10 – The Coming Ruler

False shepherds and the Messiah

In Zechariah 10:2 we see Zechariah note that the people wander like sheep without a shepherd. Why were the people this way? The reason is that those who were to be the leaders and teachers of the people had not done their jobs. Therefore we see in Zechariah 10:3, “I will punish the leaders.” Jesus made the same conclusions in the first century in Matthew 9:36. Those who were to be the leaders of the people in Jesus’ day were not doing the job and they would be judged for their lack of aid to the people. From the tribe of Judah “shall come the cornerstone,” “the tent peg,” “the battle bow” and “every ruler.” We see this reference used in the New Testament in such places as Ephesians 2:20, “having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.” Paul reaffirms that it is Jesus Christ that is being spoken of as the cornerstone. Jesus is the tent peg, or nail, upon which all depends. He is the strength and fastens the tent to the ground, giving a sturdy foundation. This presents the image of the Messiah that will be conquering and will not be defeated. This image is further developed in the description, “from him every ruler.” All earthly authority derives its power from Christ (John 19:11). “For there is no authority except from God, and the authorities that exist are appointed by God” (Romans 13:1). Zechariah 10:10-12 further illustrates this point where we see all the world nations being brought low by the power of God.

Bringing redemption

In Zechariah 10:8 we are told that the coming Messiah will gather His people in because He has redeemed them. The picture of the Messiah redeeming His people has been something that Zechariah has noted repeatedly. In Zechariah 3 we saw the people removing their filthy clothes and being given rich garments because of the work of the Branch. In Zechariah 6 we see the Branch working as both king and priest, implying the ability to atone for the sins of those who come to Him. Now, in Zechariah 10 we are again presented with the fact that the Messiah would have to purchase His people. We are not told how the Messiah would redeem His people in this chapter, but we are given the information with such surety that it is stated in the past tense “for I have redeemed them.” More about this will be revealed in later chapters.

Zechariah 11 – The Coming Shepherd

Destruction of Jerusalem (Zechariah 11:1-3)

Zechariah 11:1-3 seems to be rather tame and of the nature that we would simply pass over these words and look for something of importance. The Jewish temple was made of cedars from Lebanon, and from this some have seen a reference here to the destruction of the temple. What is very interesting to consider is that the Jews themselves interpreted these three verses as the destruction of the temple. According to Coffman’s Commentary, Rabbi Johannan said, “Now I know that the destruction of the temple is at hand, according to the prophecy of Zechariah, ‘Open thy doors, O Lebanon! That the fire may devour thy cedars.’” These words were said by this rabbi when the massive doors of the temple opened on their own accord during the Passover of the crucifixion of Jesus. This interpretation is in keeping with the theme of this chapter, which we will notice as we go on in our study. Coming out of chapter 10, these words of judgment are tied to the coming of the Messiah who will strike down the heathen nations.

Zechariah, a type of Christ (Zechariah 11:4-14)

In Zechariah 11:4 it seems that Zechariah is told in act out a scene. Ezekiel was told to perform many actions to show the people the things that were going to happen in his prophecies. So it seems here as well, where Zechariah is to act as a shepherd for the flock doomed to slaughter. What we will see as we read this chapter is that the shepherd that Zechariah is acting as is a picture of the Messiah. Further, the flock that is doomed for slaughter is the people of Israel. With these things in mind, let us notice some points from the chapter. Since the shepherds were afflicting and slaughtering the flock on their own, the Messiah becomes the shepherd of the flock doomed to the slaughter (Zechariah 11:5-7). Since these images apply to the days of the Messiah, we need to look for the prophecy’s fulfillment by the things that happened in the days of Christ.

In Zechariah 11:8 we see that the Shepherd destroyed three false shepherds in one month. One commentator points out that there are over 40 different interpretations as to who the three shepherds represent. I believe that there are two likely answers. One reasonable possibility is that these three shepherds refer to the Pharisees, Sadducees, and scribes or Herodians. These three groups of people were the religious leaders in the days of Jesus from whom the people of Israel received instruction. However, Jesus called these people “the blind leading the blind” and pronounced repeated woes upon them (Matthew 23, 25) for how they had not good leaders but had led the people astray. The second reasonable alternative as to who the three shepherds represent are the classes of religious people: prophets, priests, and kings. All of these had let the people down. There were many false prophets who led the people astray and were hired to prophesy. They were not called by the word of the Lord. The priests had also been failures in tolerating the religious errors and distorting of the worship. They allowed the temple to become a marketplace (John 2:13-25). Also, we do not have to say much about the kings, for it was because of the kings of Israel that the people fell away from the Lord and introduced all types of false worship. Jesus, of course, became the fulfillment of these three duties, become the righteous prophet, priest and king for the people. His coming put an end to any kings in Israel, any need for priests, and an end to the prophecies by the end of the first century. With the destruction of Jerusalem, no one could claim to be king or priest any longer because the genealogical records were destroyed.

But the people did not accept His shepherding, so He said He would no longer be their Shepherd (Zechariah 11:9). “What is to be destroyed, let it be destroyed. And let those who are left devour the flesh of one another” seem to be further references to the events that took place in the destruction of Jerusalem in 70 A.D. The siege against Jerusalem was so severe and intense that people did begin to eat their children because of the lack of food. In Zechariah 11:10 we see the Shepherd breaking His staff, which is called Favor, thus annulling the covenant that was made with all the people. No longer would God show loving kindness and favor to His people because they had rejected Him. Therefore they were not His people any longer. The Shepherd then requests that He get paid according to His wages. Notice what the payment was: thirty pieces of silver. The foreshadowing of this prophecy is chilling, as this was the payment amount that Judas received to betray Jesus (Matthew 26:15). Further, Zechariah is told to throw the money to the potter. This is prophetic of Matthew 27:3-8 where Judas gives the money back and the money is used to purchase a potter’s field. In Zechariah 11:14 the Shepherd then breaks the other staff called Union, annulling the brotherhood between Judah and Israel. The bonds between God and the nations of Israel and Judah had been severed. God has completely cast them off. The physical nation was no longer tied to the Lord and a spiritual remnant would now be God’s people.

Warning against false shepherds to come (Zechariah 9:15-17)

The woes are now pronounced against the worthless and foolish shepherds of God’s people. To be a shepherd of God’s people is a high calling with great responsibilities. I believe this has practical lessons for us today. We need to see the serious charge to those who are leaders of the flock. I believe this is applied not only to those who are fill the office of the eldership, but all who are teachers and leaders of the people. We must lead one another in the proper direction. If we do not, there are grave consequences that await us by the hand of the Lord. I can think of many shepherds and leaders who will be held accountable for their poor decisions and poor leadership of the flock. We must see the responsibility we hold before God as those who lead and are perceived as leaders in this congregation. Let us work to live up to the goals that God has set for us.

Conclusion:

All before the foundation of the world. We must be amazed to read these things being prophesied over 530 years before they would take place. The rejection of the Messiah, the price of the betrayal, and use of the betrayal money are all detailed in the prophecy. These things clearly show us that God had made a plan to redeem His people before the foundation of the world. Before the Messiah would come, God knew He would be rejected. Yet God used our rejection to save His people. “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!”

We can be rejected. We also must learn the lesson of the people of God who lived before us. When the people of God rejected the Lord, the Lord annulled the covenant with His people, removed His favor toward them, and broke the bonds of unity that tied His people to Him. This is not something that is only an isolated incident in history. God can and will do the same to us if we reject Him. When live in sin and reject the love He has shown toward us, God does not have to abide by the covenant because we have violated it and broken it. Because of sins, He removes His favor from us and no longer counts us as His until we return. We must see the anger of the Lord toward our sins and the consequences of us remaining in our sins. Let us turn to the Lord and receive His mercy so that we are not receiving His wrath for what we have done. Obey the Lord today!

Mourning For The Pierced One

Zechariah 12-13

Brent Kercheville

Introduction:

In our previous study of Zechariah, we looked into chapters 9-11 where we saw the coming of the Shepherd prophesied who would remove the false shepherds. In chapter 11 the imagery was very detailed as the shepherd takes His two staffs called Unity and Favor and breaks them. The wages are given to the Shepherd is thirty pieces of silver which were cast to the potter, prophesying of Christ’s betrayal price and use of the blood money. In chapters 12-14 Zechariah receives his final oracle from the Lord. A careful study is required of these passages, for these chapters have been subjected to all sorts of wild speculations. We will attempt to do better and make sense of the images that are revealed to Zechariah.

Zechariah 12

Enemies will not stand against Jerusalem (Zechariah 12:1-9)

The oracle begins with images that reminder the readers of the creation events found in Genesis 1. The Lord declares that Jerusalem will be a cup of reeling against all the surrounding peoples. All peoples that go against Jerusalem will be cut into pieces. The question concerning this passage is: who do the people of Jerusalem refer to? Is it the people at that time or a future people of Jerusalem? It seems clear that this cannot be a reference to the people of Jerusalem at that time because history does not verify the events described in this passage. After 520 B.C., Jerusalem was still going to be in much upheaval and persecution. In fact, Daniel prophesied that Jerusalem would be made desolate and brought low (Daniel 8:13-14; Daniel 8:24; Daniel 11:16-31). I do not believe that Daniel and Zechariah, both moved by the power and will of God, were contradicting each other. Therefore, we must understand Jerusalem to refer to the new people of God under the rule of the Messiah. I believe the rest of our study will bear this point out.

Also notice the time markers that are given in this passage. Five times the prophet says, “in that day” or “on that day.” In Zechariah 12:3, “And it shall happen in that day…” In Zechariah 12:4, “In that day says the Lord…” Also in Zechariah 12:6, “In that day I will make…” In Zechariah 12:8 we also find, “In that day the Lord will defend…” Finally, in Zechariah 12:9 we read, “It shall be in that day…” The phrase “in that day” is repeatedly used as a prophetic reference to the last days. We noted this many times in our study of the prophecies of Daniel, with its many proofs. Peter, in Acts 2:17, and the writer of Hebrews, in Hebrews 1:1-2, declare the last days to be the days of the Messiah. Therefore, the first nine verses are describing the strength of the true people of God during the days of the Messiah. Those who would truly follow the Lord will be protected such that none will come against them. This time marker concerning the days of the Messiah is further proven in the following section of scripture.

For us today, we must see the strength in these words. There is no foe that can defeat when we are walking with the Lord. Though calamities have been prophesied by many of God’s prophets, including Zechariah himself, God tells His people that if they will be His, God will defend them. Further, as noted in verse 9, judgment will come against those who desire to do harm to God’s people. The wicked will receive their just punishment from the Lord. Let us never believe that God does not see the hands of the wicked against His children. God knows and He will judge them and deliver us. These are words of hope to those who put their trust in the Lord.

Mourning the Pierced One (Zechariah 12:10-14)

In Zechariah 12:10, Zechariah prophesies of two events that would happen in the days of the Messiah. The first event listed is “I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication.” This is the same thing that Joel prophesied of in Joel 2:28, which is quoted by Peter in Acts 2:17, “And it shall come to pass in the last days, says God, that I will pour out My Spirit on all flesh.” What had occurred in Acts 2 on the day of Pentecost was the fulfillment of these prophetic words (Acts 2:16). Peter then preached forgiveness of sins through repentance and baptism and the receiving of the gift of the Holy Spirit. This again shows that Zechariah is speaking about events that would occur in the days of the Messiah.

The second event is recorded by Zechariah saying, “then they will look on Me whom they have pierced.” God declares in the first person that He will be pierced by the people. I do not believe anyone could comprehend the meaning of these words until these things were fulfilled. How is it possible that God could be pierced by His very people? I would expect that many simply understood this as a figure of speech, yet it was not to simply be a description of God’s pain when we rebel against Him. The gravity of these words go much deeper. Turn to John 19 and read this account about the crucifixion of Jesus. In John 19:36-37 we read that these things we done that the Scripture should be fulfilled. “And again another Scripture says, ‘They shall look on Him whom they pierced.’” The fulfillment of the words of Zechariah is found in the days of the Messiah, when Jesus was crucified. This was the event that the Lord prophesied through Zechariah would take place, a prophecy made 550 years before the event.

The significance of the prophecy cannot be lost upon us today either. The Lord said that the people “will look upon Me whom they have pierced.” That was God speaking these words. The implication of this prophecy being fulfilled is the subtle reality that Jesus was not a mere man or another teacher that was rejected. Jesus is God. These words being fulfilled in Jesus being pierced by Roman soldiers and dying by crucifixion proves that Jesus is God. God said in Zechariah that they would pierce Him and then says in John 19 that those words were fulfilled in these things. The necessary conclusion for all is that Jesus is God.

The rest of Zechariah 12:10 through the end of the chapter describes the great amount of mourning that will be done by all the families of the earth. The mourning is described in verse 11 to be “like the mourning at Hadad Rimmon in the plain of Megiddo.” Most scholars believe that this is the location of where Josiah was slain in battle against Egyptian forces (2 Chronicles 35:20-25). It is this kind of great mourning for a fallen king that is represent in the mourning for the Pierced One, who died as king over mankind.

This prophecy also has meaning under the new covenant of our Lord. As John begins to write the book of Revelation, he makes a statement concerning Jesus in chapter one and verse seven. “Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.” The imagery of coming in the clouds is used as a reference to a coming judgment. Everyone will see the Pierced One, every knee will bow, and every family will mourn because of Him when He comes in judgment. At judgment there is reality of who is ruling and what we have done to Christ because of our sins. We often ignore these realities now, while we consider ourselves and not Jesus. But when judgment comes, whether it be final judgment or judgment nationally or individually, we will see what our great sins have done to the Son of God. I believe these thoughts lead us into the next section of Zechariah’s prophecy.

Zechariah 13

Cleansing from sin (Zechariah 13:1-6)

Once again we must consider the time markers that are given in this chapter. Notice in Zechariah 13:1-2; Zechariah 13:4 that we see the phrase “in that day” pointing us to the time of the days of the Messiah. The time frame of the events of chapter 12 continues to be the time frames of the events of chapter 13. In Zechariah 13:1 we see that in that day “a fountain shall be opened…for sin and for uncleanness.” As the Lord has brought judgment to the minds of the people, He now turns to describe a fountain that is opened for sin and uncleanness. “A fountain” suggests an abundant provision for the forgiveness of sins. The piercing of our Lord is tied to the opening of the fountain for forgiveness of sins. This is an open fountain that will not dry up. It conveys the imagery that one can continue to find forgiveness from the fountain. There is no sin in your life that you cannot turn to the fountain of God to receive forgiveness of sins. There is no sin too great or so evil that God is unwilling to forgive. The fountain has been offered to those who will turn to God pricked in the heart concerning their sins. The fountain is not open to those who sin with impunity. Zechariah dealt with that in Zechariah 11 where Favor and Unity were broken because the people sinned with impunity. But to those who desire to be cleansed from their sins, God has provided a way to be made clean. This point is seen in that the text does not say that the fountain has been opened for all, but “for the house of David and for the inhabitants of Jerusalem.”

It is important for us to make another point here. Some desire to understand chapters 12-14 to refer to the second coming of Christ and the events that will take place in the supposed millennial kingdom of Christ. Therefore, it is argued that the phrase “in that day” refers to the second coming. Consider that this is not possible due to the content of things that will happen “in that day.” If “in that day” has not happened yet, then the fountain for forgiveness of sins has not been opened for all yet. Thus, we are dying in our sins and do not have forgiveness, if these are all future events. We must understand these events to be referring to the work of the Messiah in His first coming to the earth.

Ending of unclean spirits (Zechariah 13:2)

In Zechariah 13:2 we see another event prophesied by Zechariah. Zechariah says that in that day the names of the idols will be cut off from the land. Idolatry will not be found among the people of God. This was a constant problem throughout the history of Israel. The temptation of idols began earlier in the exodus of Israel through to its destruction. Now, no one will be able to be considered the people of God, the true Israel, and participate in idolatry. Further, it is worthy of consideration that we no longer see the temples to idolatry that was found during the rule of the Grecian and Roman empires. The names of those idols have been cut off from the land. This may be yet another proof of the fulfillment of this passage. Zechariah also says in verse 2 that the prophets and unclean spirits will be depart from the land in that day. This is either referring to all prophets or simply the false prophets. It is possible that this means the false prophets since these are listed in between idolatry and unclean spirits. Either way, we can see that prophecies ended in the days of the Messiah. While prophets were used in the laying of the foundation of the kingdom (Ephesians 2:20; Ephesians 3:5; Ephesians 4:11), they would no longer be needed when the word of God was fully revealed. The purpose and definition of a prophet is to be a mouthpiece for God. Now that God has spoken through His word, the prophets would not longer be necessary.

Further, Zechariah says that the unclean spirits would be cut off “in that day.” I believe this is a very useful passage in answering those who ask if demon possession still occurs today. God said that unclean spirits would be removed in the same days as when the prophets were removed from the land. Zechariah 13:3-6 seems to further prove that the prophets have been cut off from the land. Notice in Zechariah 13:3 that if anyone prophesies, it will be said to him “you have spoken lies in the name of the Lord.” Anyone who claims to have the power of prophecy is a false prophet. These false prophets will be unable to deceive anyone who compares their words to the revealed word of God.

Cutting off the Shepherd (Zechariah 13:7-9)

The final three verses return to the events that will take place against God’s chosen one, the Shepherd. We have seen the Shepherd previously in Zechariah 11, where the thirty shekels of silver are given as His wages which is then thrown to the potter. These images were fulfilled when Judas betrayed Jesus for thirty pieces of silver. Upon his remorse, Judas gives the money back to the chief priests and religious leaders. They use the money to by a potter’s field (Matthew 27:5-8). The Shepherd is a clear reference to Jesus. The sword is to be awakened against the Lord’s Shepherd, which is another statement that this event was by “the determined counsel and foreknowledge of God” (Acts 2:23). The prophecy continues in Zechariah 13:7, “strike the Shepherd, and the sheep will be scattered.” Jesus Himself said that He was about to fulfill this prophecy in Matthew 26:30-35. Jesus has just finished instituting the Lord’s supper and He and His disciples are going to the Mount of Olives. Jesus then predicts that all of His disciples would be made to stumble because of Jesus’ arrest and crucifixion. This is fulfilled in Matthew 26:56 where all the disciples forsake Jesus and flee.

In Zechariah 13:8-9 we see that judgment and refining will follow the striking of the Shepherd. Immediately we see that two-thirds of the flock shall be cut off and die. However, one-third will be left and they will go through the fire and will be refined as silver and tested as gold. This may have references to the destruction of Jerusalem, which would fit in the time frame of the last days and the days of the Messiah. At the very least, we see Zechariah prophesying of God’s remnant enduring and being tested. Jesus gave a similar warning in Matthew 7:13, which says, “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.” Again in Matthew 7:21, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven.” Jesus repeatedly tried to warn the Jews that if they did not listen to Him and obey that they would be removed from the Lord and cast away in judgment.

To those that do belong to the Lord, we must expect times of testing. Peter said very similar words to those of Zechariah in 1 Peter 1:6-7, “In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ.” We must be prepared for the winds and rains of trials to beat against us. But when we are built upon the firm rock of Christ, we will endure. Thus, Zechariah 13:9 concludes, “They will call on My name, and I will answer them. I will say, ‘This is My people’; and each one will say, ‘The Lord is my God.’”

Conclusion:

What a fitting way to end the prophecies found in these two chapters. God determined before the foundation of the world that He would sacrifice His Son so that a fountain could be opened for sin and uncleanness. Jesus was pierced for our sins, calling for the sword to smite Him so that we can call on His name and He will answer us. Let us mourn for the Pierced One by turning away from our sinful ways and obeying His gracious call. When we do, God will respond that we are His people. Let us say that the Lord is our God.

The Reign and Kingdom of the Messiah

Zechariah 14

Brent Kercheville

Introduction:

Martin Luther said of Zechariah 14, “Here, in this chapter, I give up. For I am not sure what the prophet is talking about.” This chapter has been considered an enigma by many commentators. We will try to do better in interpreting this chapter. Many problems arise for commentators because of their insistence of applying these images to future events that have not occurred yet. Most consider the images found here to be things that will happen at or just before the second coming of Christ. David Baron says, “We have a great and solemn prophecy which will yet be literally fulfilled in the future.” This is the reason why these commentators find so many difficulties. While this is a difficult chapter, I believe we will find that the difficulties are not impossible to overcome.

Judgment on Jerusalem (Zechariah 14:1-2)

Physical or spiritual Jerusalem?

In Zechariah 14:1-2 we see that the day of the Lord is coming against Jerusalem. We have noted earlier that Jerusalem represented the new people of God under the reign of the Messiah in chapter 12. Are these verses referring to the spiritual Jerusalem, the people of God, or are these verses referring to physical Jerusalem, the Jews who were in Jerusalem? Because of the details found in Zechariah 14:2, I believe that this judgment is against physical Jerusalem. The details of the description given concern not only the people, but the city itself. Zechariah 14:2 tells us that the city shall be taken and the houses will be plundered. In a graphic description, we see also in Zechariah 14:2 that the women would be ravished, or raped. These are powerful, graphic images of what would take place in the Roman assault upon the city of Jerusalem in 70 A.D. I do not see nor understand how these graphic images can be spiritualized and then applied to the people of God.

The remnant

Further, we see at the end of Zechariah 14:2 that the remnant of the people will not be cut off from the city. This came to fruition through Jesus’ warning of the coming judgment against the city. In Matthew 24:15-18 Jesus warned that when the abomination of desolation spoken of by Daniel is standing in the holy place, then all those who are in Judea were to flee to the mountains and not turn back to retrieve anything. In Luke 21 Jesus was very clear as who was the abomination of desolation, where Jesus says, “when you see Jerusalem surrounded by armies.” This is clearly Jesus’ prophecy concerning when the Romans would surround, besiege, and conquer the city. Jesus said to run to the mountains when you see the armies coming if they were to be spared. Those who would listen to Jesus would be the remnant that would not be cut off in the city’s desolation.

Premillennialists suggest that these first two verses prove that there will be a Jewish nation centered around Jerusalem in the end times. But why look to the future when we can see that these words were fulfilled in 70 A.D.? Further, the time markers that are found in this chapter constrain us to the days of the Messiah again. Notice in Zechariah 14:4; Zechariah 14:6; Zechariah 14:8-9; Zechariah 14:13, and Zechariah 14:20 the repeated phrases, “in that day.” As we noted in the last lesson, this is a prophetic reference to the last days, which are defined by Peter and the writer of Hebrews as the days of the Messiah. Chapters 12 and 13 of Zechariah were describing events “in that day” which we saw were things concerning Jesus Christ. This chapter must also fit in the same time frame, in the days of Messiah.

Judgment on the nations (Rome) (Zechariah 14:3-8)

The Lord will fight (Zechariah 14:3)

In Zechariah 14:3 we read that the Lord will go forth and fight against those nations. Who are “those nations” that the Lord will fight against? In Zechariah 14:2 we see the Lord say, “I will gather all the nations to battle against Jerusalem.” The nations that fought against Jerusalem will now find the Lord going forth and fighting against them. The Roman Empire was the world power at the time in which all the nations were consumed into it. Nations were allowed to maintain their governments as long as they did not rebel and continued to pay heavy taxes to the emperor. Because the Jews continue to revolt and rebel against Rome, the Roman empire destroyed them. Thus, I believe the Lord is saying that He is going to go forth and fight against the Roman empire. After Jerusalem is taken captive and the city is taken, God will then go and fight against that which took Jerusalem captive. Thus, the Lord will fight against the world empire of Rome. This is the theme of Daniel and Revelation, and now pointed out in Zechariah’s prophecy as well. The Jews will be judged and the city of Jerusalem destroyed. However, God will judge Rome for their wickedness and destroy them.

Thus the Lord my God will come (Zechariah 14:4-8)

This is probably one of the more difficult areas to understand in this chapter. Premillennialists argue that since Jesus has not returned and stood on the Mount of Olives, that these things have not happened yet. John Gill says, “He (Jesus) did not appear at the time of the destruction of Jerusalem; therefore this must refer to a time to come.” However, I believe that this is too simplistic of a way to understand this passage. Further, Jesus says that He did appear at the destruction of Jerusalem. In fact we read many times in the New Testament about the return of the Son of Man such that He will be seen as He judges the people. First, this language is used against the Jews in the destruction of Jerusalem. In Luke 21:25-28 Jesus says in the context of the fall of Jerusalem (see Luke 21:20), “And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men’s hearts failing them from fear and the expectation of those things which are coming on the earth, for the power of heaven will be shaken. Then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to happen, look up and lift up your heads, because your redemption draws near.” Notice that Jesus linked the same two things together here: judgment, then the Lord bringing redemption. These are the two things that Zechariah is prophesying would take place: judgment, then redemption.

Consider also Jesus’ words in Matthew 24:29-30 in which He also spoke about Jerusalem’s destruction. “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.” This is also very similar to the words of Zechariah in chapter 12 concerning the mourning and chapter 14 concerning the judgment.

I believe this is what is being expressed in Zechariah’s prophecy. After Jerusalem’s destruction, the Lord will set His feet on Zion and judge. This is what Jesus is saying also in Luke 21 and Matthew 24, that after the tribulation (the destruction of Jerusalem) the Son of Man will appear in power and glory. This is not a literal appearing in human form. This is the appearing of the power of God as the Lord judges and destroys all peoples and nations that are in rebellion against Him. Thus, those nations and peoples will not longer give their light but the glory of God will appear giving light in His judgments.

Another reason to tie together Zechariah 14:3-7 to Matthew 24 is the statement found in Zechariah 14:7. Concerning these events, Zechariah says, “It shall be one day which is known to the Lord.” Jesus said the same thing when asked by disciples when these things would take place in Matthew 24:26, “But of that day and hour no one knows, no, not even the angels of heaven, but My Father only.” This again seems to be Jesus tying these words to the prophecy of Zechariah.

The writer of Hebrews seems to understand the shaking of the earth in the same way. Consider Hebrews 12:26-27, “…whose voice then shook the earth; but now He has promised, saying, ‘Yet once more I shake not only the earth, but also heaven.’ Now this, ‘Yet once more,’ indicates the removal of those things that are being shaken, as of thing that are made, that the things which cannot be shaken may remain.” The removal of the Jewish system and the old covenant were considered the things that are being shaken.

One final point, it should be interesting for us to notice that when Jesus gave these prophetic words concerning the destruction of Jerusalem, He was on the Mount of Olives (Matthew 24:3). I do not suppose that this is only a mere coincidence but rather a way to tie together the prophecy of Zechariah to His teachings that He was about to give on that mount.

The Kingdom of Our Lord (Zechariah 14:9-21)

Lord over the earth (Zechariah 14:9-11)

In the subjecting of the rebellious peoples and nations, it is declared that therefore the Lord is the King over all the earth. While many deny this fact, the scriptures clearly teach that the Lord is ruling over the earth at this time (Matthew 28:18-20; 1 Corinthians 15:25; Ephesians 1:22). All the land will be turned into a plain (brought low), while Jerusalem will be raised up (exalted). The locations listed are to show the great width and length of the new city, which represents the remnant, as seen in Zechariah 14:2. These are the new people of God under the reign of the Messiah. God’s people will dwell in safety and will have no fear of destruction. This description should remind us of the new Jerusalem described by John in Revelation 21-22. Particularly we see similarities in Revelation 22:3, “And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him.” A description of the city gates can be compared in Revelation 21:12-14.

Plague against the enemies of God’s people (Zechariah 14:12-15)

Judgment now is predicted against those who have stood as enemies of God and His people. The judgment is here described as a plague upon all the people. Zechariah 14:12 gives graphic description: “their flesh shall dissolve while they stand on their feet, their eyes shall dissolve in their sockets, and their tongues shall dissolve in their mouths.” In Revelation 16 we read about the bowls of wrath that brought about the plagues upon the people who were in rebellion to God, specifically the Roman empire. Revelation 16:9 says, “And men were scorched with great heat, and they blasphemed the name of God who has power over these plagues; and they did not repent and give Him glory.” Again read Revelation 16:10-11; Revelation 16:21. These describe the judgments against the wicked people who have striven against God’s people (Revelation 16:4-7).

Repent or suffer (Zechariah 14:16-19)

The prophecy continues that those who are left among the nations will go up and worship the King, the Lord of hosts. Those who do not worship will be cut off from the blessings of God, here symbolized as rain. Further, those who have not learned the lesson and worship God will suffer from the plague as punishment. These images seem to be a figure of the remnant of converted Jews being joined with the converted Gentiles. This would explain the reference to the family of Egypt. Thus both will worship God according to His prescribed service. Recall that the feast of tabernacles was to remember when the people of Israel wandered in the wilderness after Egyptian bondage. I am not particularly sure that this has particular meaning in this passage. It is possible that this is referring to the wandering in the wilderness of sin until coming to Christ. However, it seems more fitting that this is simply a general reference to God’s demand for His people to worship Him or be punished.

Holy to the Lord (Zechariah 14:20-21)

In Zechariah 14:20 we read that in that day “Holiness to the Lord” will be engraved on the bells of the horses. These were the words that were engraved upon the plate of pure gold on the turban of Aaron the high priest (Exodus 28:36-38). Further, in Zechariah 14:20-21 we see that even pots in Jerusalem and Judah are considered holy to the Lord of hosts. In the new kingdom of God, all things in the kingdom would be considered sacred and holy to the Lord. Nothing would be considered common or unclean any longer. This seems to be a prophecy concerning the change that would take place under the new covenant. Gentiles would now be included and no one unholy in heart will be in the kingdom (Zechariah 14:21). Further, the distinctions between clean and unclean that were so prevalent under the old covenant would now become clean under the new covenant as seen in Acts 10 concerning Peter’s vision. To be in Jerusalem, God’s chosen people, is to be holy. No one can be part of spiritual Jerusalem and not be dedicated as holy to the Lord.

Conclusion:

As we wrap up this lesson, I would like for us to consider one verse in this chapter that I intentionally skipped over, which is Zechariah 14:8. In that day it shall be that living waters shall flow from Jerusalem. In Jeremiah 2:13; Jeremiah 17:13 the Lord calls Himself “the fountain of living waters.” Jesus made reference and application to these living waters on a couple of occasions. The first occasion is with the Samaritan woman in John 4. In John 4:10 Jesus says, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.” Upon further questioning by the woman, Jesus says in John 4:13-14, “Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.” Jesus was prophesied to come and bring living waters that will bring life to all who would come to Him.

Notice in Zechariah 14 that the living waters flowing in all directions from east to west. Further, the living waters flow in all seasons. There is not a time when the living waters of eternal life are not offered while we live. The second occasion where Jesus spoke of living waters is in John 7:37-38. “If anyone thirst, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water. But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.” The living waters would be offered through the sanctification and regeneration of the Holy Spirit upon those who will submit to Jesus. But first, Jesus had to be glorified, that is, die on the cross for us to be redeemed from sin and death. Once that was accomplished, the gift of the Holy Spirit could be given to all who repent and are baptized, so that we are given a new life and new spirit by God (Titus 3:5-7). Will not you submit to God loving call and receiving the fountain of living waters that brings eternal life?

ZECHARIAH,

THE MESSIANIC PROPHET

Although he stands among the Minor Prophets, Zechariah is an intellectual and spiritual giant whose message helped to re-establish post-exilic Israel. His prophecies of Messiah shine forth like beacon lights in the darkness.

About The Author

This book is "the word of Jehovah unto Zechariah, the son of Berechiah, the son of Iddo" (Zechariah 1:1). While all scholars freely grant Zechariah’s authorship of the first eight chapters, liberal critics boldly deny that he wrote chapters nine through fourteen. With those, who across the centuries, have loved and respected the inspired Word of God, we accept the book as a unit from the prophet Zechariah.

The name Zechariah means "he whom Jehovah remembers." Thus his name reflects the theme of his message. Twenty-seven Old Testament personalities share the name of Zechariah. Bible students must always be careful to determine just which of these is under consideration in a given text. Our Zechariah is mentioned three times outside his own book (Ezra 5:1 Ezra 6:14; Nehemiah 12:16).

The prophet’s father was Berechiah, the son of Iddo (Zechariah 1:1). Iddo was a Levitical priest who returned from Babylon with Zerubbabel (Nehemiah 12:1 Nehemiah 12:4 Nehemiah 12:7). Iddo was the head of a priestly family. At a later date, Zechariah appears to have succeeded his grandfather as head of the priestly group (Nehemiah 12:16). Zechariah was thus a Levitical priest as well as a prophet.

Our subject was born in Babylon and returned to Jerusalem with the first band of exiles, under the leadership of Zerubbabel. It is likely that he made his home in or near Jerusalem, where his work was done. As a prophet, priest and head of his father’s house, Zechariah would have enjoyed great influence and respect. In chapter 2:4, he is called a "young man" The Hebrew word "near" means boy, lad or youth. Thus he was likely young when he began his preaching.

The writings of Zechariah reflect an engaging personality, a simple, hearty, practical man. His spirit was dedicated to love, justice and man’s need for freedom and a happy home. Three favorable characteristics of the man are visible from his book: his sanity, his moral emphasis and his warm sympathy.

The ministry of Zechariah was remarkable. His immediate mission was to inspire his fellow Hebrews to complete the rebuilding of Jehovah’s temple. Along with Haggai, he worked to restore their recognition of God’s government over them and reorganize in Israel, the true worship of God. He strove to purge the last vestiges of idolatry from the land and to rekindle faith and hope in his fellow-countrymen. This he did in the face of prevailing desolation and hardship. He inspired the disheartened Hebrews by predicting, in glowing terms, the glory to come in future generations. Zechariah foresaw and told of Messiah’s coming and the establishment of his kingdom. Zechariah and Isaiah exceed all the other prophets in Messianic prediction. To Zechariah goes the credit for keeping the Messianic hope alive in those dreary days of reconstruction. He called for righteousness in home life, government, and worship. Rather than condemn or criticize his people, he exhorted them to higher planes of living.

The Socio-Political Background

The first prophecy of Zechariah was given in the eighth month of the second year of Darius Hystaspes who was called "The Great." We would reckon this as November 520 B.C. Earlier in 536 B.C., 42,360 Jews, plus their servants, had returned from exile in Babylon. They were led by Zerrubabel, the governor, and Joshua, the high priest. Work on God’s temple had started the year following (Ezra 3:8), but was soon stopped when confronted by local opposition (Ezra 4:21-24). Sixteen years had now passed. The people were so disheartened that they were content to allow their house of worship to sit uncompleted. No priests were yet worthy to officiate in sacrifice (Zechariah 3:1-5). Upon the accession of Darius Hystaspes to Persia’s throne, Haggai and Zechariah challenged their brethren to recommence work on the temple.

When Darius came to power in 521, he was confronted with uprisings in twenty-three of his provinces. Nineteen major battles were fought before the rebellion was crushed.

Times were hard in Judea. Crop failures, a serious economic depression and ruin faced the beleaguered little nation. They learned from history what they had refused to learn from their prophets.

The contemporaries of Zechariah were Haggai, the prophet; Joshua, the high priest; and Zerubbabel, the governor of Judah. Under the leadership of these men the temple was completed early in 515 B.C.

About The Book

The book is named after its inspired author. Zechariah was a gifted poet and much of his book is written in poetic style. "Zechariah’s prophecy was not so much an emotional message as it was a literacy product and as such comparable to a sacred drama of the Middle Ages" (Cadman). Of the twelve minor prophets, only Zechariah majors in visions. His visions are revealed in the first six chapters. The visions of Zechariah are symbolic rather than historical, as are Daniel’s. This is important to remember when we begin interpreting those prophecies. Zechariah’s style is both apocalyptic and eschatological. The last section of his book is similar in content and style to Isaiah.

The author dates the first section of his book. The first prophecy is dated 520 B.C., the second year of Darius (Zechariah 1:1). The second and third messages came in 519 (Zechariah 1:7 Zechariah 7:1). The last portion, chapters 9-14, is generally thought to be from a later period of his ministry.

Zechariah’s book was initially written for that body of Hebrews who had returned to Palestine after the Babylon captivity. Of course its larger message is universal in its scope.

Five purposes are evident in the book. His primary concern was to see the temple of God completed. He wished to show the Hebrews that they would be successful in their efforts to restore the nation. He reaffirmed God’s love for Israel. He explained to them that moral failure was the cause of their fathers’ rejection by God and that obedience was the condition of their return to favor. Zechariah wrote to prepare the Jews for the coming Messiah and his kingdom.

Zechariah paints a vivid series of prophetic portraits of Messiah. He presents Christ as "the Branch" (Zechariah 3:8) and the "servant" (Zechariah 3:2). Christ will build the temple or church of God (Zechariah 6:12) and reign upon his throne as a priest-king (Zechariah 6:13). Messiah will enter Jerusalem upon the foal of an ass (9:9). He sets forth Christ as the "good shepherd" (Zechariah 9:16 Zechariah 11:11), and as the smitten shepherd (Zechariah 13:7). The hands of Christ will be pierced (Zechariah 12:10). He will be offered for sin (Zechariah 12:10 Zechariah 13:1). He will judge Jerusalem (Zechariah 14:3-8). His reign will be worldwide in nature (Zechariah 14:9-21). Many of Zechariah’s symbols are used by John in the New Testament, such as the four horsemen (Compare Zechariah 6:1-8 with Revelation 6:1-8); the olive trees and candlesticks of Zechariah 4:2-10 with Revelation 11:4).

When we compare Zechariah and Haggai, we note that Haggai’s first message was one of rebuke while Zechariah’s was one of comfort and encouragement. Haggai’s task was chiefly to rouse the people to build the temple while Zechariah sought to lead the people to a complete spiritual reform. Haggai’s message centered around the local situation in Judah in 520- 516 B.C., while Zechariah’s message was universal in scope.

Liberal scholars seek to divide the book of Zechariah and attribute it to different scholars. Since 1632 scholars have noticed the difference in style and concept between chapters 1-8 and 9-14. The first section relates to the practical job of building the temple and is written in the first person. The latter part is universal in its concern. The last portion begins with a different terminology. "The burden of the word of Jehovah" (Zechariah 9:1 Zechariah 12:1). The conclusions of the liberal critics are subjective and arbitrary and they are hopelessly at odds with themselves. For a thorough analysis and refutation of their false views, see An Introduction to the Old Testament Prophets by Hobart E. Freeman or Old Testament Introduction by John Raven.

Some Miscellaneous Information About the Book

Zechariah was well acquainted with the writings of the inspired men before him and, more than any other prophet, used their words in his book. He presents the most complete portrait of the coming Messiah of any Hebrew writer. It seems to be his aim to condense in his message almost all that had been said by the earlier prophets about Messiah’s coming.

Of the twelve "minor prophets," Zechariah’s book is the largest. The term "minor prophets" refers not to their spiritual value, but to the size of their books as contrasted with Isaiah, Jeremiah, etc. Spiritual forces play an important role in Zechariah’s book. Angels are bearers of God’s revelation (Zechariah 1:14). He is the only prophet who speaks of Satan (Zechariah 3:2). The ancient rabbis said our subject was member of the Great Synagogue, later known as the Sanhedrian.

The book of Zechariah is to the Old Testament what the book of Revelation is to the New. "Jehovah of hosts" is a favorite expression of Zechariah. It presents Jehovah as leader of the armies of heaven. Zechariah 1:1-6 exhibits "one of the strongest and most intensely spiritual calls to repentance to be found anywhere in the Old Testament." Zechariah 2:12 is the only place in Scripture where Palestine is called "the holy land." This phrase has become a standard name for that location. Our prophet has a lot to say about the Angel of Jehovah. Appendix A explores the general teaching of the Bible on this special angel. In Matthew 27:9-10, Matthew obviously quotes from Zechariah but attributes it to Jeremiah. Theo Laetsch suggests that "Matthew combines two prophecies, one from Zechariah (Zechariah 11:12-14) and the other from Jeremiah (Jeremiah 32:6-8)." Ascribing both to the latter prophet.

Matthew 23:35 mentions a Zechariah the son of Barachiah who was martyred in the temple. Rather than Zechariah, it appears that he has reference to a Zechariah mentioned in 2 Chronicles 24:20 who is called "the son of Jehoiada, the priest." In response, the following information is offered. There is no historical indication that our Zechariah was martyred. Some have suggested that perhaps Jehoiada also bore the name of Barachiah. Others have suggested that we have here an early interpolation in Matthew" record by some scribe, since the expression, "son of Barachiah" is not mentioned by (Luke 11:51). Given the total reliability of the sacred text in the overwhelming majority of its content we can rest confident that the mere handful of textual problems such as this can be resolved without destroying confidence in the authenticity of our Bible. Given the antiquity of the Bible and the fallibility of human hands to make a perfect copy of any extensive written document, we are astounded at the remarkable state of preservation of the Holy Writ.

Bible scholars have been impressed by Zechariah. Martin Luther said, Zechariah is "the quintessence of Old Testament prophecy." "He had the soul of an artist, the eye of a seer" (Ward). G. L. Robinson wrote, that he was "a man of unusual, almost unparalleled, vision." J.S. Perowne observed, "At the time, no more fitting instrument could be found to rouse the people whose hearts had grown cold, than one who united the authority of the prophets, the zeal and the traditions of the sacerdotal (priestly) family" was still with them. Its fulfillment was before their eyes. The God who had spoken through the former prophets was yet alive and ruling his creation. The survivors could only concede "Like as Jehovah hosts thought to do unto us, according to our ways, and according to our doings, so hath, he dealt with us" (Zechariah 1:6 b). In the words of Jesus, "Heaven and earth shall pass away, but my words shall not pass away" (Matthew 24:35).

Eight Visions Given and Explained (Zechariah 1:7 to Zechariah 6:8)

Beginning with Zec 1:7 and extending through Zec 6:8, we have a series of eight visions and their explanations. Five months had passed since the people, in response to Haggai’s preaching, had commenced the restoration of the holy temple. It was three months since Zechariah had spoken his first message. The Hebrews were making an honest effort to do God’s will in the matter. In the visions which follow, the prophet sought to edify and encourage his brethren by unfolding God’s plan for the future of his people. The message came to Zechariah on the twenty-fourth day of Shebat, the eleventh month. That would be our January/ February.

"I saw in the night, and, behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom and behind him there were horses, red, sorrel, and white" (Zechariah 1:8). This is a vision or a dream which the prophet saw in the night. It was a revelation of God’s will. The man upon the red horse was "the angel that talked with" the prophet (Zechariah 1:9). He is identified as the Angel of Jehovah in Zechariah 1:11. The Angel of Jehovah, conversed with Jehovah in Zechariah 1:12. A detailed study of the Angel of Jehovah is provided in Appendix A following these comments on Zechariah. Here we will simply point out that this angel is presented as the second person of the godhead who comes down to earth to deal with man. A study of all the available information identifies him as the Word of God. The Angel of Jehovah appeared to Moses in the burning bush (Exodus 3:2), and "God said unto Moses, " I AM THAT I AM." "And he said, "Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exodus 3:14-15). In John 8:58, Jesus said, "Before Abraham was born, I am." Thus he identifies himself with the Angel of Jehovah of former ages. It is not to be taken that Jesus is therefore a created being, as the Jehovah’s Witnesses affirmed. It means rather that he is the messenger of the Godhead, for such is the meaning of the word "angel."

The man (angel) on the red horse is seen standing among the myrtle tress in the bottom. By "bottom" he means lowland or shady place. He speaks of a creek bottom. Homer Hailey suggests that this "may suggest the low status of Israel as the time." In the bottom were myrtle trees, a shrub indigenous to the valleys of Palestine.

The colors of the horses were red, sorrel, and white. In Zechariah 6:1-8 and Revelation 6:2-8 the colors definitely have symbolic meaning. Red, meaning bloodshed and war; white, triumph and victory; black, famine and hardship; pale (bay, grizzled, speckled), pestilence. All of these relate to war as a judgment of God upon people. In Zechariah 1:8-11, we are told that "These (horsemen) are they whom Jehovah hath sent to walk to and fro through the earth." They reported to the angel of Jehovah that "all the earth sitteth still and is at rest" (1:11). It seems that they symbolize God’s providential agents who keep watch over his people and the world in which they live. "All the earth...is at rest" means undisturbed by war and uprisings. At his ascension Darius had faced uprisings in twenty-three provinces; nineteen battles had to be fought to secure his throne. Now, peace prevailed. Haggai promised that God would soon "shake all nations" (2:6- 7), but that was yet to come. The time the vision was received was the calm between the storm.

Zechariah overheard the angel of Jehovah asking, "O Jehovah of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?" (Zechariah 1:12). This was a question on the mind of every one of the returned remnant. When would the hard times pass? When would their cities be rebuilt? When would the favor of heaven shine upon them? The "threescore and ten years" referred to their seventy years of servitude in Babylon. Two periods of time equaled seventy years. From the time that Nebuchadnezzar first annexed Judah to his domain in 606 B.C. to the time of Cyrus’ decree allowing the Jews to return home in 536 was seventy years. From the destruction of Jerusalem and the temple in 586 to the rebuilding of the temple in 516/515 B.C. was seventy years. The latter period is the mentioned by Zechariah. "

"And Jehovah answered the angel...with good words, even comfortable words" (Zechariah 1:13). The response was favorable, the news was good. It comforted the discouraged people.

The Angel Conveys the Divine Message to the Prophet

"I am jealous for Jerusalem and for Zion with a great jealousy. And I am sore displeased with the nations that are at ease; for I was but a little displeased, and they helped forward the affliction" (Zechariah 1:14-15).

Keys That Unlock Zechariah’s Message

The key verses of this book are three:

Zechariah 1:3, "Return unto me, saith Jehovah of hosts, and I will return unto you."

Zechariah 8:3, "Thus saith Jehovah; I am returned to Zion, and will dwell in the midst of Jerusalem."

Zechariah 13:1, "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness."

The key phrase is "Jehovah of hosts" which is used fifty-two times by the writer, eighteen times in chapter 8 alone.

The key thought is, if the nation will dedicate themselves to serving God, he will return to them with manifold blessings.

A Simple Summary

I. Visions of Restoration (Chapters 1-6).

II. Oracles of Appeal (Chapters 7-8).

III. Disclosures of Destiny (Chapters 9-14).

In contrast to Haggai, who was a "layman,” Zechariah was a Levitical priest, and a member of one of the outstanding priestly families. His grandfather, Iddo, had been among the first to return from Baby­lon under. Zerubbabel, The prophet himself may well have been born in Babylon. (2:4) There is no difficulty in specifically dating the beginning of Zecha riah’s prophetic work. He places it in the second year of Darius and the eighth month. This would make it, on our calendar, November of 520 B.C. just two months after the beginning of the work of Haggai.

Zechariah’s second messages, a series of visions, began three months later on February 24, 519 B.C. The final message, another series of visions, was delivered on December 4, 518 B.C. As was Haggi’s, so was Zechariah’s purpose the motivation of the people to build the themple. His approach is strikingly different. Where­as Haggai’s message was simple and plainly written, the younger prophet, Zechariah, writes poetically and with flights of fancy which sometimes make his writing almost indecipherable to the twentieth century reader. He goes even beyond Isaiah in the use of symbolic and figurative language, establishing his book as distinctly apocalyptic. Zechariah thus takes his place with Daniel and Ezekiel among Old Testament apocalypse. Only four Biblical books, including Revelation are written in this way.

Perhaps a word should be said here concerning apocalyptic writing. While it is no less inspired, and so no less important than other Biblical literature, it is extremely difficult of exegesis and therefore does not’ lend itself to dogmatic certainty. Many, failing to recognize this limita­tion, attempt to prove their pet systems, particularly systems of eschat­ology, by quoting passages from these books out of both historical and grammatical context. These proof texts are usually organized into printed charts, thus forming a supposedly irrefutable proof of the chart- maker’s peculiar position and prophetic views. This is, to say the very least, dangerous procedure if not downright dishonest.

The figures and symbols used in apocalyptic writings ate figures common to the day in which the writer and his first readers lived. The difficulty of the modern student in understanding these symbols lies largely in the fact that centuries have passed, and with them, the com­mon usage of the symbols.

Generally speaking, there are three keys to the understanding of apocalyptic figures and symbolism: (1) Often the figure or symbol suggests its own meaning. With such there is little difficulty, if one will "do his homework” and place himself in the historic climate of the writer. (2) The. context of the symbolic passage often contains the necessary, key to the meaning of the symbol. This, type of symbol is not so easily understood as the first* but it is less difficult- than the third. (3) The third key is the historical allusion. Here one must be thoroughly conversant with the historic setting of the book in question. Often this requires years of disciplined study of ancient and Biblical history. Most dogmatic chart-makers are not inclined to this sort of discipline and so read into such symbols their own ideas which would be completely un­recognizable by the prophet.

Unfortunately, there are many passages of apocalypsis in which none of the three keys is apparent. Further, the symbols are not always used with the same meaning from book to book, or even within the same book. Many times a particular author, as for instance Zechariah, uses symbols that are found in no other Biblical work. These of course require special attention indeed. The difficult nature of apocalyptic writing does not make these books any less the Word of God. In fact, such symbols frequently are used because God is attempting to communicate an idea for which human language has no literal terminology. Obviously any literal in­terpretation of such language cannot be accurate.

Whatever else may be said about the study of apocalyptic prophecy, one must never allow himself to become closed-minded .in his under­standing tiof it. It certainly ought never become the basis of division among God’s people. To come back specifically to Zechariah; his message may be summed up simply as God’s, appeal to Judah .to "Return to me and I will return to you.” (Zechariah 1:3) This a recurring theme of the prophets, particularly the minor prophets. It is stated repeatedly in terms of unfaithfulness, punishment, exile, restoration, remnant. Sometimes it applies to historic return from, captivity; Other times it refers to a more long-ranged return.

Zechariah reopens a series of prophecy which, in a sense, had been closed by Ezekiel. Ezekiel had been told to lie for 390 days on his left side and then lie 40 days on his right side. The 390 days represented the punishment of the northern kingdom and the 40 days represented the punishment of the southern-kingdom. At the close of that time (390 plus 40 days) during which he was silent, Ezekiel fore­cast that there would be a period of prophetic silence. The vision would be removed from Judah Zechariah re-opens the prophetic contact. This work is to bridge the silence gap, to bting the people back to the land from which they had been taken and to look ahead to the coming of the Messiah. They were within the borders, but they would not be completely returned until they re-built the temple of Jehovah.

Zechariah does not refer to the Messiah by inference or allusion, He’s the most specific of all the minor prophets in his Messianic fore­casts. Only Isaiah is more graphic and realistically recognizable in his prepicturing of the life of Christ. For this reason, Zechariah ranks with Isaiah, some have even said above Isaiah, in his influence on the Christology of the New Testament, particularly the Gospels.

An outline of Zechariah shows the book divided quite naturally into two sections. The first begins with a series of eight symbolic visions (Zechariah 1:1 to Zechariah 6:15) which were designed to remove from the people, step by step, the obstacles which stood in the way of Messiah’s coming. They are followed by the coronation of Joshua in a symbolic merger of the functions of priest and king. Following the coronation, Zechariah presents a rather lengthy pas­sage (chapters 7-8) in which he teaches concerning worship. This he also relates to the coming of Christ.

The second major section of the prophecy begins with chapter nine and concludes the book. Here Zechariah foretells the coming of the Messianic age and the glorious future of God’s people. The present (520 B.G.) returnees are only a token of those who will return, A time will come when false shepherds will betray the people, but at least God’s Israel will be vindicated. Then will come the universal reign of God over all men.

"STUDIES IN ZECHARIAH"

Zechariah - I Am Zealous For Zion (Malachi 1:1 to Malachi 3:10)

INTRODUCTION

1. Following 70 years of Babylonian exile, Israel was allowed to return

home...

a. Precipitated by the decree of Cyrus, they returned to rebuild the

temple - Ezra 1:1-5

b. The first group of exiles were led by Zerubbabel - Ezra 2:1-2

c. While they were quick to build the altar and the foundation of

the temple, resistance by adversaries soon resulted in a long

delay - Ezra 4:1-5

d. To encourage Zerubbabel and the others, God sent two prophets:

Haggai and Zechariah - Ezra 5:1-2 Ezra 6:14-15

2. Our previous study looked at the book of Haggai; now we begin our

study of Zechariah...

a. Concerning the MAN

1) His name means "Whom Jehovah Remembers"

2) At least 27 men bear this name in the Old Testament

3) Like Ezekiel, he was of priestly descent

4) He was also called to be a prophet, to stir up the people in

building the temple

a. Concerning the MESSAGE

1) He prophesied around 520-518 B.C. - cf. Zechariah 1:1 Zechariah 1:7 Zechariah 7:1

2) In view of these dates, his book can be thought of as a sequel

to Haggai’s book

3) His book is the longest and most obscure of "The Minor

Prophets"

a) Considered by some as the most difficult in the O.T.

b) Apocalyptic in nature; filled with symbolic visions, like

Ezekiel and Daniel

c) Very messianic in nature; comparative to Isaiah

d) Should certainly be approached with humility

4) The basic message and theme seems clear enough: I Am Zealous

For Zion - cf. Zechariah 1:14

[As we read through the book, we must keep in mind that the primary

purpose of Zechariah’s preaching was to encourage the people in

building the temple. This will be especially helpful later on, when we

get into the "visions" of Zechariah. But we notice that the book

begins with...]

I. A CALL TO REPENTANCE

A. ZECHARIAH’S FIRST MESSAGE...

1. Dated in the 8th month of the second year of Darius (520 B.C.)

- Zechariah 1:1

2. This places his prophecy between Haggai’s 2nd and 3rd

prophecies - Haggai 2:1 Haggai 2:10

3. Comparing this prophecy with Haggai’s third suggests that

while the temple was being rebuilt, some repentance was still

necessary - cf. Haggai 2:14

B. KEY THOUGHTS IN THIS CALL TO REPENTANCE...

1. The Lord has been angry with their fathers (e.g., Babylonian

captivity) - Zechariah 1:2

2. The people need to return to the Lord to gain His favor - Zech

1:3; cf. James 4:8

3. Don’t be like their fathers, who ignored the prophets - Zech

1:4; cf. 2 Chronicles 36:15-18

4. Learn from their fathers, who learned things the hard way

- Zechariah 1:5-6

[The first message is certainly clear enough, and seems to complement

Haggai’s third message. Then three months later, Zechariah had a series

of eight visions that occurred in one night...]

II. VISIONS IN THE NIGHT - Part One

A. THE RIDER AND THE HORSES...

1. Zechariah sees a man riding on a red horse among myrtle trees

in a hollow, followed by red, sorrel, and white horses - Zech

1:7-9

2. The horses are explained as sent by the Lord to walk

throughout the earth, who report (or perhaps those on them)

that the earth is resting quietly - Zechariah 1:10-11

3. The "Angel of the Lord" asks how long will God not show mercy

on Jerusalem and Judah - Zechariah 1:12

4. The Lord responds with comforting words, which Zechariah is

told to proclaim - Zechariah 1:13-17

a. Words describing the Lord’s zeal for Jerusalem and Zion

b. Words conveying God’s anger at the nations

5. So while the nations may appear "at ease", their judgment is

forthcoming and God will show mercy to Jerusalem

-- The purpose of this vision (and the one to follow) appear to

confirm the promise made to Zerubbabel by Haggai - cf. Haggai 2 :

20-22

B. THE FOUR HORNS AND FOUR CRAFTSMEN...

1. Zechariah sees four horns that are identified as that which

scattered Judah, Israel, and Jerusalem - Zechariah 1:18-19

2. He is then shown four craftsmen, who will cast out the horns

(nations) that scattered Judah - Zechariah 1:20-21

-- This vision appears to confirm the promise made in the first

vision; both visions designed to comfort the people who were

building the temple!

C. THE MAN WITH THE MEASURING LINE...

1. This vision appears to develop further the thought expressed

in Zechariah 1:16 c

2. The FIRST PART of the vision indicates that Jerusalem would be

inhabited to overflowing, and protected by the Lord - Zechariah 2 :

1-5

3. The SECOND PART calls for the dispersed Jews to return - Zech

2:6-9

a. To flee from Babylon

b. For the Lord is against such nations

4. The THIRD PART proclaims the future joy of Zion and many

nations - Zechariah 2:10-12

a. Fulfilled in part soon after the completion of the temple?

b. Fulfilled in part with the coming of the Messiah?

5. Finally, a call to all to be silent, for God is aroused (i.e.,

is about to act!) - Zechariah 2:13

-- This vision also appears designed to encourage the building of

the temple!

D. JOSHUA, THE HIGH PRIEST...

1. In the first part of the vision... - Zechariah 3:1-5

a. Joshua, the high priest (cf. Haggai 1:1), stands in filthy

garments before Satan and "the Angel of the Lord"

b. Satan is rebuked, while Joshua is forgiven and clothed with

rich robes, as "the Angel of the Lord" stands by

2. In the second part of the vision... - Zechariah 3:6-10

a. Joshua is admonished by "the Angel of the Lord"

b. He is given conditions for serving as priest before God

c. Joshua and his companions (the restored priesthood?) are a

sign

1) Of the coming Servant, the "Branch"

2) I.e., the coming Messiah - cf. Isaiah 11:1-2; Matthew 2:23

d. A stone is laid before Joshua

1) Upon which are seven eyes

2) Upon which the Lord will engrave its inscription

e. The Lord promises the removal of iniquity, describing

prosperity "in that day"

-- This vision seems designed to encourage the re-establishment

of the priestly service in the temple, and it certainly has

Messianic overtones

CONCLUSION

1. Remember that the context of these visions is the work of Zechariah

and Haggai, who were sent to stir up the people to complete building

the temple

a. Exhorting them through messages calling the people to repentance

b. Encouraging them by proclaiming the visions the Lord had revealed

2. This is not to discount the fact their messages and visions often

had Messianic connotations...

a. As so much of what happened in the Old Testament was a type of

what was to come

b. And even these prophecies of Zechariah often appear to have a

double fulfillment

1) A fulfillment pertaining to the people of that day

2) A fulfillment that was realized with the coming of the

Messiah, Jesus! - cf. Zechariah 3:8 b

3. But we must be careful in seeking to understand these visions...

a. Unless we have an inspired interpretation provided for us in the

New Testament...

b. We should use caution and humility in interpreting them outside

of their context

We shall resume our study of Zechariah in the next lesson, in which we

will consider the remaining four of eight visions seen in one night...

"STUDIES IN ZECHARIAH"

Zechariah - I Am Zealous For Zion (4:1-6:15)

INTRODUCTION

1. Our previous study introduced us to the book of Zechariah...

a. A prophet of God who worked together with Haggai

b. Whose work focused mainly on the rebuilding of the temple - Ezra

5:1-2; 6:14-15

2. The book starts out in typical fashion with a call to repentance

(Zechariah 1:1-6), but then we find eight visions that occurred in one

night...

a. We briefly considered the first four in the previous study

1) The rider and the horses - Zechariah 1:7-17

2) The four horns and four craftsmen - Zechariah 1:18-21

3) The man with the measuring line - Zechariah 2:1-13

4) Joshua the high priest - Zechariah 3:1-10

b. These visions were designed to motivate the people in completing

the temple

1) As God related His zeal for Jerusalem and His house - e.g.,

Zechariah 1:14 Zechariah 1:16 Zechariah 1:21 Zechariah 2:4

2) As God reassured Joshua the high priest of his role - e.g.,

Zechariah 3:6-7

3) As God revealed even greater things to come pertaining to His

Servant (the Messiah) - e.g., Zechariah 3:8-10

3. In this study, we shall examine...

a. The remaining four visions - Zechariah 4:1 to Zechariah 6:8

b. The command to crown Joshua the high priest - Zechariah 6:9-15

[From Zechariah 4:1, it appears that Zechariah had fallen into a deep sleep

after the first four visions. Awakened by the angel, he is shown four

more...]

I. VISIONS IN THE NIGHT - Part Two

A. THE GOLD LAMPSTAND AND TWO OLIVE TREES...

1. Awakened from a deep sleep, Zechariah is shown a golden

lampstand with seven lamps and seven pipes, with olive trees

on both sides - Zechariah 4:1-3

2. Asking the angel what they represent, he is told...

a. That it is a message to Zerubbabel (the governor) - Zech

4:6a

b. That by God’s Spirit, not man’s might or power, Zerubbabel

shall bring forth the capstone (finishing stone) of the

temple - Zechariah 4:6 b-7

c. Thus Zerubbabel will finish the temple - Zechariah 4:8-9

d. For the eyes of the Lord (represented by the seven lamps)

which scan the whole earth, rejoice to see the plumb line

in the hand of Zerubbabel - Zechariah 4:10

e. And that the olive trees represent "two anointed ones"

(Joshua the high priest and Zerubbabel the governor?) who

stand beside the Lord - Zechariah 4:11-14

-- With such encouragement, who can "despise the day of small

things?" (as the temple looked when its foundation was first

laid - cf. Ezra 3:11-12; Haggai 2:2-3)

B. THE FLYING SCROLL...

1. Turning and raising his eyes, Zechariah sees a flying scroll,

twenty cubits long and 10 cubits wide (approx. 30 feet by 15

feet) - Zechariah 5:1-2

2. The scroll is explained as being the curse going out on the

whole earth - Zechariah 5:3-4

a. According to what is written on one side, every thief will

be expelled

b. According to what is written on the other side, every

perjurer will be expelled

c. Thus it will enter and consume the houses of thieves and

those who swear falsely

-- Such people were responsible for the downfall of Israel and

Judah (cf. Hosea 4:2-3; Micah 2:2-3); this vision ensures such

will be removed from God’s people

C. THE WOMAN IN THE BASKET (EPHAH)...

1. Zechariah is directed to see a large basket, in which sits a

woman - Zechariah 5:5-7

2. As the woman is explained to represent wickedness...

a. She is thrust down into the basket with a lead cover over

the top - Zechariah 5:8

b. Two women with wings like those of a stork lift the basket

to take it a house in the land of Shinar (Babylon) - Zech

5:9-11

-- This vision symbolizes that wickedness will be removed from

the land

D. THE FOUR CHARIOTS...

1. Zechariah sees four chariots coming between two bronze

mountains - Zechariah 6:1-3

a. The first chariot had red horses

b. The second chariot had black horses

c. The third chariot had white horses

d. The fourth chariot had dappled horses

2. He is told what the chariots represent - Zechariah 6:4-8

a. They represent the four spirits of heaven

b. The chariot with the black horses is going to the north

country, followed by the chariot with the white horses

c. The chariot with the dappled horses is going to the south

country

d. The chariots go throughout the earth, with those going to

the north giving rest to God’s Spirit in the north country

3. This final vision appears to correspond with the first (cf.

Zechariah 1:7-11)

a. In the first vision, the four horses report that the earth

was at peace, while the temple lay uncompleted

b. Now, it is God’s Spirit which is given rest in the north

country (Babylon?)

-- Perhaps this vision reflects that God would be at ease once

His purposes concerning Jerusalem (restoration of its temple)

and Babylon (judgment for its sins) were completed

[With these eight visions in one night, Zechariah had a message to

encourage Zerubbabel and Joshua in their efforts to rebuild the temple.

The message would be reinforced with yet another given to Zechariah...]

II. THE COMMAND TO CROWN JOSHUA

A. THE INSTRUCTIONS TO ZECHARIAH...

1. Take the gift from the captives and make an elaborate crown

- Zechariah 6:9-11 a

2. Set the crown on the head of Joshua the high priest - Zech

6:11b

3. Speak the following words to Joshua - Zechariah 6:12-13

a. Behold, the Man whose name is the BRANCH!

b. From His place He shall branch out

c. He shall build the temple of the LORD

d. He shall bear the glory, and shall sit and reign on the His

throne

e. He shall be a priest on His throne, with the counsel of

peace

4. The elaborate crown to be a memorial in the temple - Zechariah 6:14

5. Those from far away will help build the temple - Zechariah 6:15

B. THE MESSIANIC ELEMENTS OF THIS SYMBOLIC CROWNING...

1. Certainly this symbolic crowning was intended to encourage

Joshua and those captives who had returned to build the temple

2. But Joshua appears to be a type of the coming Messiah., i.e.,

Jesus

a. Jesus was called "a Nazarene" (branch) - Matthew 2:23; cf. Zech

3:8

b. He would "branch out" - cf. Isaiah 11:1-2 Isaiah 53:2

c. He would build the "temple of the Lord" (i.e., His church)

- Matthew 16:18; Ephesians 2:21-22

d. He would "rule on His throne" - 1 Corinthians 15:25; Revelation 1:5 Revelation 2:27-28

e. He would be "a priest on His throne" - Hebrews 8:1-2; Revelation 3:21

f. He would provide the "counsel of peace" - Ephesians 2:14-17

-- And so this symbolic crowning was not only to encourage

Joshua, but those who looked forward to the coming of the

Messiah, whom Joshua represented!

CONCLUSION

1. Through the use of such visions and symbolic representations...

a. Zechariah succeeded in motivating Joshua, Zerubbabel, and the

captives who returned with them to rebuild the temple - cf. Ezra

6:14-15

b. Zechariah likely increased their anticipation of the future as

well, as they would wonder about the fulfillment of these visions

2. Zechariah’s work is not finished, however...

a. He will provide answers to questions the people had regarding

certain fasts

b. He will have more to say about the future of Jerusalem and the

coming Messiah

...which we shall consider in the next couple of lessons

Having been reminded in this study of our Lord’s role as both king and

priest, perhaps we can close by asking:

Are you submitting to the Kingship of Jesus Christ?

Are you making proper use of His intercession as our High Priest?

How you respond to His gospel will answer such questions!

"STUDIES IN THE ZECHARIAH"

Zechariah - I Am Zealous For Zion (7:1-8:23)

INTRODUCTION

1. Thus far in our survey of the book of Zechariah...

a. We noticed "A Call To Repentance" - Zechariah 1:1-6

b. We surveyed the "Visions In The Night", of which there were eight

1) The rider and the horses - Zechariah 1:7-17

2) The four horns and four craftsmen - Zechariah 1:18-21

3) The man with the measuring line - Zechariah 2:1-13

4) Joshua the high priest - Zechariah 3:1-10

5) The gold lampstand and two olive trees - Zechariah 4:1-14

6) The flying scroll - Zechariah 5:1-4

7) The woman in a basket - Zechariah 5:5-11

8) The four chariots - Zechariah 6:1-8

c. We considered "The Command To Crown Joshua" - Zechariah 6:9-15

2. In these different ways God used Zechariah...

a. To motivate Joshua, Zerubbabel, and the captives who returned

with them to rebuild the temple - cf. Ezra 6:14-15

b. To increase their anticipation of the future as well, as they

would wonder about the fulfillment of these visions

3. Zechariah’s work was not yet finished...

a. About two years later, as the temple was still in construction,

he was asked concerning the observance of certain fasts

b. This provided the Lord the opportunity to do two things:

1) To remind the people of what prompted their exile

2) To once again proclaim His great zeal for Zion (Jerusalem)

[An important lesson or two can be gleaned from this section (Zechariah 7:1 -

8:23) that Christians would do well to remember. Also, God’s zeal for

Zion as expressed in this section appears to have Messianic

ramifications...]

I. THE QUESTION ABOUT THE FIFTH MONTH FAST

A. THE PRIESTS ARE ASKED...

1. In the fourth year of King Darius (ca. 518 B.C., nearly two

years later) - Zechariah 7:1

2. When the people send messengers - Zechariah 7:2

B. THE PEOPLE WISH TO KNOW...

1. Should they continue to weep and fast in the fifth month?

- Zechariah 7:3

2. The fifth month was the time of the year the temple was

destroyed nearly seventy years before - cf. 2 Kings 25:8-9; Jer

52:12,13

[Perhaps because the temple was being rebuilt, they wanted to know if

they should continue with a fast designed to commemorate the temple’s

destruction. In response, the Lord challenges them to evaluate their

devotion...]

II. THE FAILURE OF THE PEOPLE REVIEWED

A. THEIR FASTS: FOR THE LORD, OR FOR THEMSELVES?

1. In addition to the fast on the fifth month, there was one on

the seventh (mourning the murder of Gedaliah - cf. 2 Kings 25:25;

Jeremiah 41:1-3)

2. These fasts were developed during their seventy year exile

3. But the people are challenged to consider whether they had

been serving themselves or the Lord in keeping these fasts

- Zechariah 7:4-6

4. The Lord would have preferred them to obey Him from the

beginning - Zechariah 7:7

5. Note: Which is better...

a. To worship God as He first instructed?

b. Or to develop traditions to bemoan your state after you

have disobeyed Him?

-- Clearly God desired the former

B. THEIR EXILE WAS BECAUSE OF THEIR SINS...

1. The Lord had asked them to display justice, mercy and

compassion - Zechariah 7:9-10

2. But the people refused to hear, so God scattered them among

the nations - Zechariah 7:11-14

[Their fasting, while appearing to express devotion for the loss of the

temple, should never have been necessary. If they had served God to

begin with, there would be no need to fast!

As the Lord continues, He explains why their fasts should now be

occasions for feasting...]

III. A TIME FOR FEASTING, NOT FASTING

A. THE LORD’S ZEAL FOR JERUSALEM...

1. The Lord is zealous for Zion with great zeal - Zechariah 8:1-2

2. He will return to Zion, and dwell in Jerusalem - Zechariah 8:3 a

3. Jerusalem will be called "the City of Truth", "The Mountain of

the LORD of hosts", and "The Holy Mountain" - Zechariah 8:3 b

B. THE LORD’S FUTURE FOR JERUSALEM...

1. It will be place of peace for the elderly and young - Zechariah 8 :

4-6

2. The Lord will bring His remnant back, and He shall be their

God - Zechariah 8:7-8

3. Those building the temple should take heart, for the Lord

shall make them a blessing - Zechariah 8:9-13

4. Just as God once sought their punishment, now He is determined

to do good for them - Zechariah 8:14-15

C. THE LORD’S DESIRE FOR JERUSALEM...

1. For the people to speak truth, show justice and peace, not

evil (to do what should have been done before the exile!)

- Zechariah 8:16-17

2. To let the fasts be a time for joy, gladness and cheerful

feasts - Zechariah 8:18-19

a. The fast of the fourth month had commemorated the breaching

of the walls when Jerusalem was destroyed - 2 Kings 25:3-4;

Jeremiah 52:6-7

b. The fast of the fifth month commemorated the destruction of

the temple

c. The fast of the seventh month commemorated the murder of

Gedaliah

d. The fast of the tenth month commemorated the beginning of

the siege of Jerusalem - 2 Kings 25:1-2; Jeremiah 39:1 Jeremiah 52:4-5

-- But now these were to be replaced with feasting!

D. THE LORD’S PROMISE FOR JERUSALEM...

1. Many nations will come to seek the LORD of hosts in Jerusalem

- Zechariah 8:20-22

2. People of every language will seek to know the God of the Jews

- Zechariah 8:23

CONCLUSION

1. How comforting and exciting this must have been to those in

Zechariah’s day!

a. It certainly should have encouraged them to continue with

rebuilding the temple

b. It should have encouraged them to look forward to the future

2. While there may have been a partial fulfillment to these prophecies

with the rebuilding of the temple and walls of Jerusalem, it is

likely that there are Messianic elements as well...

a. With fulfillment beginning with the establishment of the church

in Jerusalem - cf. Isaiah 2:2-3; Acts 2:1-47; Hebrews 12:22

b. With fulfillment culminating with the ushering in of the "New

Jerusalem" in the "new heavens and new earth" following the

Lord’s second coming - cf. Hebrews 11:16 Hebrews 13:14; 2 Peter 3:10-13; Revelation 21 :

1-22:5

3. Finally, is there a not a lesson to be learned about "self-imposed

religion"?

a. The exiles had begun fasting by their own design

b. What the Lord preferred was for them to have heeded His Word in

the beginning!

c. Jesus taught that man-made traditions lead to vain worship - Mt

15:8-9

d. Paul described the inability of self-imposed religion to deal

with the flesh - Colossians 2:20-23

If we desire to truly be citizens in the "New Jerusalem", then let’s

concentrate on doing the will of the Father, not on making up new ways

to worship Him. As Jesus warned:

"Not everyone who says to Me, ’Lord, Lord,’ shall enter the kingdom

of heaven, but he who does the will of My Father in heaven.

(Matthew 7:21)

In our acts of devotion, are we doing the Father’s will, or things

devised by men?

"STUDIES IN ZECHARIAH"

Zechariah - I Am Zealous For Zion (9:1-11:17)

INTRODUCTION

1. The last six chapters of the book of Zechariah contain two "burdens"

(i.e., weighty words of judgment)...

a. The "burden" against Israel’s enemies - cf. Zechariah 9:1-2

b. The "burden" against Israel herself - Zechariah 12:1

2. There is a sharp contrast between these chapters and the first

eight...

a. Prompting some to suggest they may have been written by a

different author

b. While others (myself included) believe they were written much

later in the life of Zechariah

3. Though the temple was completed by this time, and Zechariah’s

initial work a success...

a. His work as a prophet was not over

b. Through him the Lord has much to say about the future of Israel,

with glimpses concerning the coming Messiah (Jesus)

[In this lesson, we shall survey the first "burden", which contains

words of judgment against Israel’s longtime enemies, while offering

words of hope to Israel herself...]

I. JUDGMENT AGAINST ISRAEL’S ENEMIES

A. AGAINST SYRIA...

1. Against its leading cities: Damascus, Tyre, Sidon - Zechariah 9 :

1-2

2. Despite her strength and wealth, the Lord will bring

destruction - Zechariah 9:3-4

-- Many commentators point to the conquests of Alexander the

Great as the fulfillment of this prophecy (ca. 333 B.C.)

B. AGAINST PHILISTIA...

1. Her cities (Gaza, Ekron, Ashkelon) will be dismayed - Zechariah 9:5

2. Strangers will abide there; those that remain will be for God

- Zechariah 9:6-7

3. In contrast, God will protect His house, or Israel - Zechariah 9:8

-- Alexander the Great did not destroy Jerusalem as he made his

way through Palestine (cf. Josephus, Antiquities Of The Jews)

[Verse 8 might actually belong to what follows. If so, then it begins

what appears to be designed to provide comfort to Israel concerning her

future...]

II. ISRAEL’S HOPE FOR THE FUTURE

A. HER KING IS COMING...

1. The promise of the King - Zechariah 9:9 a

2. The character of the King - Zechariah 9:9 b

3. The nature of His kingdom - Zechariah 9:10

a. A peaceful kingdom

b. A universal reign

-- That Jesus fulfilled this passage is taught in the New

Testament! - Matthew 21:1-7 Matthew 28:18; Ephesians 1:22 Ephesians 2:14-17

B. GOD WILL SAVE HIS PEOPLE...

1. Her prisoners will be delivered, even from her enemies like

Greece - Zechariah 9:11-13

2. The Lord lead them to victory and glory - Zechariah 9:14-17

-- The fulfillment of this passage may be figurative, alluding to

the spiritual victory we have in Christ (cf. Luke 4:16-21);

some, however, believe Zechariah is returning to the theme of

Israel overcoming the Greeks in the time of Alexander

C. ISRAEL WILL BE RESTORED...

1. The people are encouraged to seek blessings from the Lord, not

idols - Zechariah 10:1-2

2. The Lord will provide proper shepherds - Zechariah 10:3-5

a. The old leaders removed

b. New leaders raised up to lead them to victory

3. Both Judah and Joseph (Ephraim) will be redeemed and restored

- Zechariah 10:6-8

4. Though sown among the nations, they shall remember and return

- Zechariah 10:9-11

5. Strengthened in the Lord, they shall walk in His name - Zech

10:12

-- While speaking in terms that may have been meaningful to the

Israelites of that day, this section may also have its

fulfillment in the work of Christ through the gospel

D. BUT NOT WITHOUT JUDGMENT...

1. With great imagery, coming judgment is described - Zechariah 11:1-3

a. Coming by way of the north (Lebanon)

b. In which the shepherds in particular wail for their loss

2. Zechariah is told to feed a flock destined for slaughter

- Zechariah 11:4-6

a. Whose owners and shepherds do not pity them

b. For a time is coming when the Lord would not pity His flock

3. Zechariah does so, but not for long - Zechariah 11:7-14

a. He starts by making two staffs, one called "Beauty", the

other "Bonds"

b. He feeds the flock, but not without opposition from the

other shepherds

c. He gives up on the flock, breaking his staffs

1) The breaking of "Beauty" symbolizing the breaking of the

covenant

2) He is paid 30 pieces of silver, and is told to throw it

to the potter

3) Then he breaks "Bonds" which symbolizes the break of the

brotherhood between Judah and Israel

4. Zechariah is then told to take the implements of a foolish

shepherd - Zechariah 11:15-17

a. For the Lord will one day raise up a foolish shepherd

b. One who will not care for the flock, upon whom judgment

will come

5. What is this chapter about?

a. Many see in it the destruction that befell Israel and

Jerusalem by the hands of the Romans in A.D. 70

b. Because Israel’s shepherds (leaders) rejected its Good

Shepherd for which they paid a paltry 30 pieces of silver

(cf. Matthew 27:1-10), they were rejected by God

CONCLUSION

1. The last six chapters of Zechariah have been described as some of

the most difficult in the Bible...

a. The difficulty lies in discerning the true fulfillment of these

prophecies

b. Not only their initial fulfillment, but whether a double

fulfillment was intended as well

-- Even the apostles were unable to fully discern Old Testament

prophecy without the Lord’s help - cf. Luke 24:44-47

2. As with all Old Testament prophecy, I recommend the following...

a. Where the inspired writers of the NT have provided inspired

interpretation, we should certainly hold to what they wrote

b. But on those prophecies of the OT where NT writers have not

commented, we should be very cautious:

1) We can offer our understanding as to what they pertain

2) But we should abstain from developing doctrines or practices

based upon our uninspired interpretations of such prophecy

3. Indeed, if the Lord had wanted us to know...

a. I am persuaded the New Testament would have made it known

b. Just as it did the "mystery" of the gospel - cf. Romans 16:25-26;

Ephesians 3:3-5

Part of that "mystery" that had been hidden so long was contained in

these very words of Zechariah:

"Rejoice greatly, O daughter of Zion! Shout, O daughter of

Jerusalem! Behold, your King is coming to you; He is just and

having salvation, Lowly and riding on a donkey, A colt, the foal

of a donkey. (Zechariah 9:9)

And again...

Then I said to them, "If it is agreeable to you, give me my wages;

and if not, refrain." So they weighed out for my wages thirty

pieces of silver. And the LORD said to me, "Throw it to the

potter"; that princely price they set on me. So I took the thirty

pieces of silver and threw them into the house of the LORD for

the potter. (Zechariah 11:12-13)

Yes, the mystery concerning One who was coming to be their King. He has

come, but some rejected Him for 30 pieces of silver (cf. Matthew 27:1-10)!

Have you rejected Jesus from being your King, for what is a paltry sum

in comparison to the blessings He provides? - cf. Acts 2:36-38

"STUDIES IN ZECHARIAH"

Zechariah - I Am Zealous For Zion (12:1-14:21)

INTRODUCTION

1. With this final lesson on the book of Zechariah, we come to the

second of two "burdens" which make up the last six chapters...

a. The first "burden" was against Israel’s enemies, though it also

spoke of Israel’s hope for the future - cf. Zechariah 9:1-2 Zechariah 9:9-10

b. This second "burden" is against Israel herself, though it too

speaks of a glorious future for Jerusalem - cf. Zechariah 12:1;

14:8-11

2. As previously mentioned, these last chapters are among the most

difficult in the Bible...

a. Some look for a literal fulfillment of what is described,

concluding it has yet to come

b. Others suggest this section is figurative, and is fulfilled with

the coming of Christ and His kingdom, the church

3. I confess I am challenged by this section of Scripture; what I will

do in this lesson is:

a. Briefly survey the main points presented in Zechariah’s prophecy

b. Offer some thoughts as to what this prophecy refers to

[As we have seen from the very beginning, the main theme of the book is

"I Am Zealous For Zion" (cf. Zechariah 1:14). This last section certainly

resounds with that theme as it describes...]

I. THE FUTURE OF JERUSALEM

A. THE LORD’S CARE FOR JERUSALEM...

1. Jerusalem is depicted in some future time as under siege by

the nations - Zechariah 12:1-9

2. "In that day" (12:3,4), the Lord will use Jerusalem:

a. As a "cup of drunkenness" to all the surrounding peoples

b. As a "very heavy stone" for all peoples

-- I.e., Jerusalem will be a means by which God judges the

nations

3. "In that day" (12:6,8,9), the Lord will defend Jerusalem, and

destroy her enemies

B. THE LORD’S CLEANSING FOR JERUSALEM...

1. Cleansed from her sins - Zechariah 12:10 to Zechariah 13:6

a. The Lord will pour out on Jerusalem the Spirit of grace and

supplication

b. They will look on Him whom they have pierced, and mourn "in

that day" (12:11) as they did when Josiah died - cf. 2 Chr

35:20-25

c. "In that day" (13:1,2,4), the Lord will...

1) Open a fountain for sin and for uncleanness

2) Cut off the idols from the land

3) Cause the prophets and unclean spirit to depart from the

land, prompting...

a) Parents to kill their sons who dare to prophesy

b) Those who prophesy to be ashamed and admit they are

not prophets

2. Refined through persecution - Zechariah 13:7-9

a. The Shepherd will be struck and His sheep scattered - cf.

Matthew 26:31-32

b. But the Lord will use this to refine and test the people of

God - cf. Hebrews 12:3-11

C. THE LORD’S DELIVERANCE FOR JERUSALEM...

1. "The day of the Lord" is coming when the Lord will gather all

the nations to battle against Jerusalem - Zechariah 14:1-3

a. The city will be taken and rifled, the women ravished

b. Half of the city shall go into captivity, but the remnant

will not be cut off

2. But then the Lord go forth and fight against those nations

- Zechariah 14:4-7

a. He will stand on the Mount of Olives, which will cause a

great valley

b. Through the valley the people will flee for safety

c. "In that day" (14:6) there will be no light until evening

D. THE LORD’S GLORY FOR JERUSALEM...

1. What is said of Jerusalem "in that day" (14:8,9) - Zech

14:8-11

a. Living waters shall flow from Jerusalem both east and west,

summer and winter

b. The Lord will be King over all the earth

c. The land from Geba (6 mi. NE of Jerusalem) to Rimmon (35

mi. SW of Jerusalem) will be turned into a plain, while

Jerusalem will be built up and safely inhabited

2. What is said of Jerusalem’s enemies "in that day" (14:13)

- Zechariah 14:12-15

a. The Lord will strike them with a plague

b. The Lord will send a great panic among them

c. Judah will fight for Jerusalem, with the wealth of the

nations gathered

d. The plague will afflict even the animals

3. What is said of Jerusalem "in that day" (14:20,21), continued

- Zechariah 14:16-21

a. Those of the nations which remain will worship the King,

the LORD of hosts and keep the Feast of Tabernacles

b. Those who do not will experience drought and the plague

c. "Holiness to the Lord" will be engraved on the bells of the

horses - cf. Exodus 28:36-38

d. The pots in Jerusalem and Judah shall be holiness to the

LORD of Hosts

e. There shall no longer be a Canaanite in the house of the

LORD of hosts

[Can you see why it has been said that these last six chapters are

among the most difficult in the Bible? What is this talking about?

Has it been fulfilled?]

II. SOME PERSONAL OBSERVATIONS

A. THIS SECTION NATURALLY RAISES QUESTIONS...

1. Are we to expect a literal or figurative fulfillment?

2. Was it fulfilled at the beginning of the Messianic period?

(His first coming)

3. Or is it to be fulfilled toward the end of the Messianic

period? (His second coming)

B. SOME THOUGHTS FOR YOUR CONSIDERATION...

1. As mentioned previously, I recommend the following regarding

OT prophecy:

a. Where the inspired writers of the NT have provided inspired

interpretation, we should certainly hold to what they wrote

b. But with prophecies of the OT where NT writers have not

commented, we should be very cautious

1) We can offer our understanding as to what they pertain

2) But we should abstain from developing doctrines or

practices based upon our uninspired interpretations of

such prophecies

3) Indeed, many false doctrines and cults are based upon

speculative interpretations of OT prophecies

2. Those who believe in a literal fulfillment say it is yet to be

fulfilled

a. The pre-millenialist, for example, believes this section

pertains to events surrounding literal Jerusalem just prior

to the coming of Christ

b. But what little is quoted by Jesus and NT writers is

applied to His first coming

1) Compare Zechariah 13:7 with Matthew 26:31-32; Mark 14:27

2) Compare Zechariah 12:10 with John 19:37

3. I believe this section is intended to be understood

figuratively

a. For that is how inspired men in the NT often explained OT

prophecy; e.g....

1) Notice how James applied Amos 9:11-12

2) He applied the rebuilding of the tabernacle of David to

the establishment of the church - cf. Acts 15:14-17

b. If so, then Jerusalem throughout this section should be

understood as the church

1) As seen in Hebrews 12:22-24

2) That the Lord is illustrating how His care, cleansing,

deliverance and glory for His people would continue

3) But it is written in terms meaningful to the people of

Zechariah’s day

4. I am not closed to the idea that there may be futuristic

elements of this prophecy

a. For Peter indicates that some of Isaiah’s prophecies were

yet to be fulfilled - cf. 2 Peter 3:13-14 with Isaiah 65:17-19;

66:22

b. But if there are, I would tend to view Zechariah’s prophecy

in the same time frame as Re 20:7-22:25

1) I.e., a depiction of the church in its last tribulation

and ultimate glory

2) In which both Zechariah and John describe it in terms

particularly meaningful to the people of their day

CONCLUSION

1. While the book of Zechariah may continue to challenge us, its main

purpose is evident...

a. Zechariah was sent to encourage the people of God

b. This he did, through visions, teachings, and prophecies

c. His theme throughout is the same: "I Am Zealous For Zion"

2. As Christians in the church of our Lord...

a. We have come to "Mt Zion and to the City of living God, the

heavenly Jerusalem" - Hebrews 12:22

b. We can rest assured that regarding His church today the Lord is

still "zealous for Zion"!

In light of the wonderful truth expressed by Paul...

Now, therefore, you are no longer strangers and foreigners, but

fellow citizens with the saints and members of the household of

God, having been built on the foundation of the apostles and

prophets, Jesus Christ Himself being the chief corner stone, in

whom the whole building, being joined together, grows into a

holy temple in the Lord, in whom you also are being built

together for a dwelling place of God in the Spirit. (Ephesians 2:19-22)

...may we be diligent in building the "temple" (church) of the Lord

today!

Zechariah’s Night Visions - Zechariah 1:1 to Zechariah 6:8

Open It

1. If you were asked to help in a historic preservation project, what type of project would interest you and what role would you like to play?

2. What would you consider to be a successful assignment or undertaking of yours that grew out of an insignificant beginning?

Explore It

3. When did the Lord speak to the prophet Zechariah? (Zechariah 1:1)

4. What word from the Lord did Zechariah bring to Israel in his call to repentance? (Zechariah 1:1-6)

5. What did the horsemen report in the first vision? (Zechariah 1:7-11)

6. What was the Lord’s response in the first vision? (Zechariah 1:14-17)

7. How did the Lord explain the vision of the four horns and four craftsmen? (Zechariah 1:18-21)

8. How did the Lord respond in Zechariah’s night vision of the surveyor? (Zechariah 2:1-13)

9. What did God show the prophet in the vision of Joshua the high priest? (Zechariah 3:1-10)

10. What was the explanation given concerning the golden lampstand and the two olive trees? (Zechariah 4:1-14)

11. How did God explain the significance of the flying scroll? (Zechariah 5:1-4)

12. What was described in the vision of the woman in the measuring basket? (Zechariah 5:5-11)

13. How did Zechariah describe the vision of the four chariots? (Zechariah 6:1-8)

Get It

14. In what ways do you need to be restored and comforted?

15. How have you benefited in important ways from past mistakes?

16. What spiritual "remodeling" or "rebuilding" needs to take place in your church body?

17. How does the Lord’s charge to Joshua (Zechariah 3:7) apply to church leaders today?

18. From what small beginnings in the life of your church do you expect God to accomplish great things?

19. What ministry project are you involved in that you would like to see completed?

20. How does God warn His people today?

21. How is the Lord bringing peace to your life?

Apply It

22. What do you need to do to complete an unfinished ministry project?

23. What small steps can you take to be obedient to the Lord in new ways this week?

Zechariah’s Words of Encouragement - Zec 6:9-8:23

Open It

1. What was the best award you ever received?

2. When have you ever rejected good advice?

3. What is the best part of restoring a broken relationship?

Explore It

4. What was Joshua’s role in the symbolic crowning? (Zechariah 6:9-13)

5. What important points were mentioned in the prophetic message? (Zechariah 6:14-15)

6. What question was raised by the Bethelites? (Zechariah 7:1-3)

7. What message of rebuke followed the question about fasting? (Zechariah 7:4-7)

8. What was the nature of the second message from the Lord? (Zechariah 7:8-14)

9. In His message of restoration, how did God describe Jerusalem? (Zechariah 8:1-8)

10. What did God say to the people who heard His words? (Zechariah 8:9-13)

11. How did God affirm His promise of blessing? (Zechariah 8:14-17)

12. What message of rejoicing did Zechariah bring to God’s people? (Zechariah 8:18-23)

Get It

13. How can we expect God to reward us for the quality of our Christian life?

14. In what ways are we the temple of God?

15. What traditions are an important part of your church worship?

16. How does your church practice justice and mercy?

17. How can you show compassion to the needy?

18. In what crucial areas do you see the church turning a deaf ear to God’s Word?

19. What kind of relationship does the Lord want to have with us?

20. What can you expect from God when you are spiritually renewed?

21. How do you celebrate God’s goodness to you?

Apply It

22. What small step can you take this week to develop a closer walk with the Lord?

23. In your work, worship, and witness this week, how can you show justice and mercy to those around you?

Messages after Completing the Temple - Zechariah 9:1 to Zechariah 14:21

Open It

1. What qualities do you admire in a leader?

2. If you needed someone to take care of you, who would be the best person for the job?

3. What preparations are you now making for the future?

Explore It

4. What were the judgments on nations surrounding Israel? (Zechariah 9:1-8)

5. How did Zechariah describe the coming and role of the Messiah? (Zechariah 9:9-13)

6. How would Israel be empowered over her enemies? (Zechariah 9:14-17)

7. How would the Messiah bless His people? (Zechariah 10:1-12)

8. Why was there such sadness across the land? (Zechariah 11:1-3)

9. What role did the prophet play in the life of Israel? (Zechariah 11:4-14)

10. How did Israel reject the Shepherd-Messiah? (Zechariah 11:4-14)

11. What were the consequences of rejecting the true Shepherd? (Zechariah 11:15-17)

12. How did the prophet describe Israel’s physical deliverance? (Zechariah 12:1-9)

13. How would Israel’s spiritual deliverance be accomplished? (Zechariah 12:10 to Zechariah 13:6)

14. What would become of God’s people? (Zechariah 13:7-9)

15. What would be Jerusalem’s destiny? (Zechariah 14:1-3)

16. What would characterize the coming and reign of the Lord? (Zechariah 14:4-21)

Get It

17. What sorts of things can a person do that would characterize him or her as both gentle and righteous?

18. How can a Christian promote peace at home, in church, and within the community?

19. How does your church celebrate the hope of the Lord’s return?

20. What are some of the sad results of poor or false leading?

21. How is the Lord’s care and leading evident in your church?

22. How are repentance and mourning part of the fabric of your church life?

23. How are you preparing for the coming of the Lord?

Apply It

24. In what ways can you be a peacemaker?

25. What lurking leadership skills can you work on developing for the sake of God’s kingdom?

26. What is one thing you can do to be ready for Christ’s return?