zechariah

Background

Author.   Zechariah is called “the son of Berechiah, the son of Iddo” (1:1), and in Ezra “the son of Iddo” (5:1; 6:14; cf. Neh. 12:16). His father, Berechiah, may have died before he and his grandfather returned from Babylon, accounting for the omission of his name. Grandfather Iddo was a leading priest in the return (Neh. 12:4), and Zechariah followed in his steps (12:16).

Authorship.   While the first eight chapters are readily ascribed to Zechariah, the denial of his authorship of the remaining six has become as standard an issue as ‘Second Isaiah.’ Neil says,

The latter part of the book of Zechariah presents vast, and in part, insoluble problems in respect of authorship, date, and interpretation. While it is not possible to establish beyond dispute whether one, two, three, or a variety of authors were responsible for chs. 9–14, it is almost universally agreed that on linguistic and stylistic grounds, as well as in theological ideas and historical background, the author of these chapters cannot be the prophet Zechariah.[1]

LaSor inadvertently notes the confusion and contradiction among arguments for dividing the book, citing some who assert preexilic authorship, others post-Zechariah authorship, and still others multiple authorship for chapters 9–14.[2]

On the other hand Harrison presents particularly strong arguments for “contact between the first and second sections of Zechariah,” including the necessity for repentance and cleansing, national return, the exaltation of Jerusalem, and the subjection and conversion of the enemies of Israel. He also observes similarities of style, including the use of two as a favorite number, the persistent vocative form of address, the presence of the phrase “go to and fro,” “which occurs nowhere else in the Hebrew Scriptures,” the recurrence of the phrase “saith the Lord” (n^eum Yahweh), and the rare usage of the Qal form of the verb, to dwell. He adds,

If these phenomena do not actually constitute evidence for the close literary affinity of the two sections, they certainly indicate that the author of the second portion was careful to model his style and expression upon that which obtained in the first part, a fact that would hardly be surprising if the book is to be considered as a literary bifid.

He also takes on at some length the challenge that apocalypticism was a Maccabean phenomenon.[3]

The question of authorship is therefore a very difficult one, yet even the most ardent critics have failed to produce compelling reasons to deny its unity.

Date of composition.   The text includes dates of the individual messages at 1:1 – October 520; 1:7 – 15 February 519; and 7:1 – 7 December 518. The first comes in the midst of Haggai’s ministry, between his second and third messages, and the second follows Haggai’s last message by two months. The two oracles comprising the last six chapters are undated. It is suggested they were delivered and written decades later, in light of the reference to Greece (9:13), who got the world’s attention by repelling Darius I in 490 and Ahasuerus in 480.

Historical setting.   See Haggai.

Argument

Zechariah’s prophecy breaks into two clear divisions: the first eight chapters are largely contemporary prophecies relating (loosely) to the project of rebuilding the temple (though the only direct references to that are in 4:9 and 8:9), and the last six are futuristic, relating to the coming of Messiah. The introductory message calling for repentance implies that the contemporary generation was as guilty and in need of repentance as their forefathers who had suffered the 586 judgment (1:1–6), especially as prerequisite to the spiritual blessings promised in the succeeding visions.

From 1:7 to 6:8 the prophet recounts the eight visions he received in a single night, relating to “the role of Israel in the new era about to dawn.”[4] The literary genre is known as “apocalyptic.”[5] The first vision, the four horses in the ravine (1:7–17), showed God’s special concern for Zion[6] in his determination to rebuild (the temple included) and repopulate her. That concern is advanced in the second vision, the four horns and the four craftsmen (1:18–21), as God reveals his intention to punish the nations that violated Israel. The focus of the third vision, the surveyor (2), is exclusively on Jerusalem, revealing God’s protective zeal for his own city. In his acceptance of Joshua, against the objection of the accuser, God, in the fourth vision (3), expressed his elective grace, purifying his chosen priest instead of condemning him for his uncleanness, and promised the priestly ministry of Messiah, the Branch. The fifth vision, of the golden lampstand and the olive trees (4), also looks at the contemporary person, Zerubbabel, and his eschatological counterpart. The immediate encouragement is that Zerubbabel will succeed in the temple reconstruction by divine power (4:4–10), and the long-range encouragement is that God will provide his priest-king for the nation (4:11–14). The next two visions, the flying scroll and the woman in the ephah (5:1–4, 5–11) go together. The former reveals God’s purging Israel of covenant violators; the latter indicates that God will return wickedness to Babylon, its origin (cf. Rev. 17–18). The eighth and final night vision, four chariots roaming the earth (6:1–8), balances the first.[7] Here God’s wrath against Israel’s enemies is satisfied.

The night visions then conclude with a “word of the Lord” (6:9–15), according to which the prophet first arranges a symbolic act of crowning the high priest Joshua, and then announcing that the Branch, represented by Joshua, combining the offices of priest and king, will ultimately build the future temple of Yahweh.

The next two chapters contain four messages (each introduced with “the word of Yahweh came …”), tied together by the inclusio of the annual fasts (7:3, 5; 8:19[8]). The unifying theme is that the future of Jerusalem is bright, and that glory will be accompanied by genuine righteousness. The exhortation to the contemporary generation is to perform genuine righteousness.

In the first message (7:1–7) God challenges the hypocritical piety of the people. The genuine righteousness God requires is articulated and demanded in the second message (7:8–14).  Then he expresses his zeal for his city, Zion, promising its future glory, and using that promise to encourage corresponding zeal by the people for the city and its righteousness (8:1–17). When all that happens the time of fasting will be past, and Jerusalem will be sought out even by the Gentiles (8:18–23).

The second major part of the book consists of two “burdens” or “oracles” (massah), 9–11 and 12–14 (46 and 44 verses respectively), looking forward to the coming(s) of Messiah and the establishment of his kingdom. The first of these oracles emphasizes Messiah’s rejection (first advent), and the second his triumph (second advent). In the first oracle the fates of the nations (9:1–8) and of Israel (9:11—10:12) are starkly contrasted, the difference being the result of the coming of Israel’s king (9:9–10). The nations’ fate is destruction; that of Israel is peace, fertility, and redemption. Such is the intention and ultimate effect of Israel’s king, viewing first and second comings together (9:9–10). However, the 11th chapter shows the incredible reality that such a wonderful king, coming to bring such blessings to Israel, is surprisingly rejected by the very ones he came to bless (11). Where the people are shown to be so blessed in 9:11—10:12, 11:1–3 suddenly shows them “ruined.” The reason is that the good shepherd was rejected when he came (11:4–14). The shepherds were condemned in 10:2–3; but in this section the people are shown to be equally guilty. The result is that the nation was therefore cursed with a worthless shepherd who brutally abused the sheep (11:15–17).

The second oracle shows Israel enjoying the deliverance of Messiah (at his second coming), though paying a price presumably for their previous rejection (13:7–9). Israel is first viewed under oppression by nations, though supernaturally spared (12:1–9), whereupon she is converted, mourning over him whom she pierced (12:10–14). God forgives her and purges her of the last trace of idolatry (13:1–6), and then allows her to be decimated, losing two out of three of her number, a further refining process (13:7–9). Then when the nations mount a full scale invasion of Jerusalem (14:1–2), Messiah (Yahweh, vv. 3–5, 9, 12, 16) returns to defend his possession, providing miraculous escape for his people (14:3–8) and establishing his throne (14:9–11). The nations’ last gasp attack is repulsed (14:12–15), and Jerusalem with Messiah ruling is exalted finally (14:16–21).

The message for saints of all ages is that the God of Jerusalem will conquer, and it is therefore right to be zealous for him now.

Outline

I. Contemporary prophecies: rebuilding the temple  1–8

A. Introduction: Return to the Lord!  1:1–6

B. Eight night visions: God will avenge Zion.  1:7—6:8

1. Four horses in the ravine  1:7–17

a) Time of the visions  1:7

b) Description of the vision  1:8–11

c) Message of the vision  1:12–17

2. Four horns and craftsmen: God will strike the nations that violated Israel.  1:18–21

a) The horns  1:18–19

b) The craftsmen  1:20–21

3. Surveyor: Jerusalem will need no walls.  2

a) Vision of the surveyor  2:1–2

b) Messages to the surveyor  2:3–13

(1) Jerusalem expanded  2:4

(2) Jerusalem protected  2:5

(3) Jerusalem’s inhabitants regathered  2:6–7

(4) Jerusalem avenged on her enemies  2:8–9

(5) Jerusalem inhabited by God, blessed by Gentiles  2:10–13

4. Joshua is purified: God will accept his purified people.  3

a) The vision described: dirty garments replaced with clean  3:1–5

b) The vision applied: commissioned as a type of the Branch  3:6–10

5. Golden lampstand and olive trees: God will use Zerubbabel to finish the temple.  4

a) The vision described  4:1–3

b) The vision interpreted: Zerubbabel will succeed by divine power.  4:4–10

c) Summary regarding God’s two chosen servants typifying Messiah  4:11–14

6. Flying scroll: God will purge Israel of violators of the Mosaic covenant.  5:1–4

a) The vision described  5:1–2

b) The vision interpreted  5:3–4

7. Wicked woman in ephah: God will curse Babylon with wickedness.  5:5–11

a) The discovery of the woman  5:5–7

b) The character of the woman  5:8

c) The destiny of the woman  5:9–11

8. Four chariots roaming earth: God will satisfy his wrath against the North.  6:1–8

a) The vision described  6:1–3

b) The vision interpreted  6:4–8

C. Joshua’s coronation: symbolic of Messiah’s roles  6:9–15

1. Joshua is crowned.  6:9–11

2. Messiah is prefigured.  6:12–15

D. Four messages: glorious hope coupled with genuine righteousness  7–8

1. Bethel’s self-centered fasting is unacceptable.  7:1–7

a) The time  7:1

b) The question  7:2–3

c) The answer  7:4–7

2. God’s standard is still true justice.  7:8–14

a) God’s demand  7:8–10

b) Israel’s past failure  7:11–12

c) God’s judgment  7:13–14

3. God will dwell in Zion with righteousness.  8:1–17

a) God promises Zion’s glory.  8:1–8

(1) The city repopulated  8:1–6

(2) The people regathered  8:7–8

b) Encouragement to be strong.  8:9–17

(1) Blessing will replace curse.  8:9–13

(2) Future blessing is as sure as past shame.  8:14–17

4. The joy of Israel will be sought by Gentiles.  8:18–23

a) Fasts will be turned to feasts.  8:18–19

b) Gentiles will attach themselves to Jews.  8:20–23

(1) Jerusalem is the city of Messiah.  8:20–22

(2) Jews are the people of Messiah.  8:23

II. Future prophecies: coming of Messiah  9–14

A. First Oracle: Messiah’s rejection  9–11

1. The king victorious  9–10

a) Syria, Phoenicia, Philistia defeated  9:1–8

b) The King comes in peace  9:9

c) Israel’s benefits through Messiah  9:10—10:12

(1) Peace  9:10

(2) Divine protection  9:11–16

(3) Natural fruitfulness  9:17—10:1

(4) Vengeance on wicked leaders  10:2–3

(5) Redemption  10:4–7

(6) Regathering  10:8–12

2. The good shepherd rejected  11

a) The doom of the people  11:1–3

b) Their rejection of the good shepherd  11:4–14

(1) The pathetic plight of the flock  11:4–6

(2) The gracious shepherd: Favor and Union  11:7–14

(a) Favor withdrawn  11:7–11

(b) Union broken  11:12–14

c) Their suffering under the careless shepherd  11:15–17

(1) Nature of the careless shepherd  11:15–16

(2) Judgment on the worthless shepherd  11:17

B. Second Oracle: Messiah’s triumph  12–14

1. Israel’s deliverance by and acknowledgement of Messiah  12

a) God delivers Judah.  12:1–9

b) Jerusalem mourns over Messiah.  12:10–14

2. Israel’s cleansing and redemption  13

a) God purges Israel’s sin  13:1–6

(1) The fountain opened  13:1

(2) The false prophets removed  13:2–6

b) God purchases the remnant  13:7–9

(1) The shepherd struck  13:7a

(2) The sheep scattered  13:7b–8

(3) The remnant refined  13:9

3. Messiah’s victorious return  14

a) The final attack on Jerusalem.  14:1–2

b) Messiah’s triumphant return.  14:3–21

(1) The event of his coming  14:3–8

(a) His return  14:3–4a

(b) Geological effects  14:4b–8

i) Topographical transformation  14:4b–5

ii) Luminary transformation  14:6–7

iii) The river of living water  14:8

(2) The events following his coming  14:9–21

(a) Messiah’s supreme reign in Jerusalem  14:9–11

(b) Destruction of Messiah’s enemies  14:12–15

(c) Tribute of all to Messiah  14:16–21