Zechariah

[After ZECHARIAH¹.]

The 11th book of the twelve Minor Prophets. It belongs, together with Haggai and Malachi, to a group of prophecies delivered after the Babylonian Exile. Zechariah contains two distinctly different parts: the first eight chapters, having as their backdrop the return from Babylon, state the name of the prophet and give a clear account of the dates of the prophecies. The remaining six chapters, eschatological in concern, are written in an obscure style with allusions to a background that is unclear. Authorship and date of composition of this part are unknown. Although the entire work is attributed to one prophet, most modern scholars agree that the author of these chapters cannot be the same prophet and that the oracles stem from a later period. This conclusion is based on linguistic and stylistic grounds, as well as on the theological ideas and historical background inherent in the section.

The historical background to the first part of this book is largely the same as that of the prophet Haggai. After the return from the Babylonian Exile, the people of Jerusalem were a poor and dispirited community (8:10). Adding his voice to that of Haggai, Zechariah urged them to continue building the Temple as a necessary prelude to the messianic kingdom. The results of their combined efforts was the completion of the restoration in 516 B.C. (Ezra 6:15). Zechariah's focus of attention is the glories of the messianic kingdom with Zerubbabel (who was then functioning as the Persian governor of Judah) as its ruler (Zech 3:8; 6:12). It may even be inferred that Zechariah proposed to crown Zerubbabel king (6:9-14). However, Zerubbabel mysteriously disappeared from the scene and was probably replaced by Sherezer (7:1-2).

The first six chapters contain eight visions which are recorded as having taken place in a single night sometime during February-March of 519. The connecting theme of these visions is the assurance that the messianic age is about to begin despite appearances to the contrary. In the first vision Zechariah sees an angel riding on a red horse and then standing among the myrtle trees. Behind him are three other horses of varying colors. In response to the prophet's questions, the angel explains that the horses have been sent to report on the state of the world (1:7-11). Their report that the world is tranquil disturbs the angel, and he prays for the rebuilding of Jerusalem to which God replies that he will return to the city (1:12-17). The reference is to the widespread revolts which broke out in the Persian Empire and were quelled in 512.

In the second vision (1:18-21), the prophet sees four horns, representing the four nations that participated in the destruction of Jerusalem. Zechariah is then shown four craftsmen who are going to cut off these horns and thus restore the city.

In the third vision (2:1-5) the prophet sees the man sent to measure Jerusalem being sent away by the angel. He is told that Jerusalem will not need man-made walls because God himself will form the wall about the people and be their protection.

The fourth vision (chap. 3) is that of a heavenly court in session. On trial is the high priest Joshua whose filthy clothing, the symbol of his human impurity, is replaced with festive garments and a miter. As the representative of the people, Joshua is declared cleansed and forgiven, the angel promising him access to God on terms of equality with the angels if he will only walk in the ways of God and keep his charge.

The fifth vision (4:1-6, 10-14) is full of difficult symbols which are only partially resolved in the second part of the vision. The "two anointed ones" who stand by the Lord (4:14) are most probably Zerubbabel and Joshua who are the civil and religious leaders of the community.

The sixth and seventh visions (chap. 5) are interrelated, both concerning the moral standards of the new community. In the first (5:1-4) the prophet sees a large scroll flying through the air, symbolizing the curse which will fall upon the thief and upon him who swears falsely. The seventh vision (5:5-11) consists of a seated woman who is being carried off to the land of Shinar by two winged women, symbolizing the expulsion of wickedness to a distant place.

The final vision (6:1-8) is of four chariots, harnessed to horses of various colors appearing between "mountains of bronze." The import of this vision is the world at peace again, but this time under the control of God.

The remainder of the chapter, together with chapters 7 and 8, consist of a series of oracles whose central theme is the messianic age. The important lesson is that ethical conduct, not fasting, is the major requirement leading to redemption (7:9; 8:16). Chapter 8 ends with the claim that, at the end of days, "many peoples and strong nations" (8:22) will recognize the Lord through the example of the Jews. Together they will share the blessing of the golden age.

The first part of Chapter 9 (vs. 1-8) concerns the divine punishment of Israel's neighbors, who will either he destroyed or annexed to Israel. The second part (vs. 9-17) concerns the redemption of Israel through the savior king, who, appearing "lowly and riding on a donkey", will end war in Ephraim and Jerusalem with God taking the part of Israel and restoring the people from captivity.

Chapter 11 is one of the most enigmatic in the OT with everything about it, from the interpretation to the historical allusions, in doubt. Chapters 12 to 14 can be understood as two apocalyptic oracles (chaps. 12-13; chap. 14) dealing with the assault on Jerusalem and its deliverance by God who transforms the city into the spiritual center of the world. According to chapter 13, a general purification will take place throughout the land with idols and false prophecy being destroyed and the nation itself undergoing purification which only one third survive.

The final oracle, chapter 14, also consists of a description of the end event. Jerusalem is assaulted by the heathens and her people are in terrible straits. Half are carried off to exile, but the other half escape through a miraculous gorge which opens in the Mount of Olives. At the last moment, when all seems lost, God intervenes to reign over the whole world from Mount Zion. The enemies of Israel learn by their fate to acknowledge God. Year by year they come to Jerusalem on pilgrimage to attend his enthronement at the Feast of Tabernacles.

Both sections of the book contributed greatly to the later literary genre of apocalypticism.

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The Book of Zechariah is a book of the Bible Old Testament and Jewish Tanakh attributed to the prophet Zechariah.

Contents 1 Historical Context 2 The Prophet 3 Authorship 4 Composition 4.1 Chapters 1 to 6 4.2 Chapters 7 and 8 4.3 Chapters 9 to 14 5 Themes 6 Footnotes 7 Sources 8 External links

Historical Context

Zechariah’s ministry took place during the reign of Darius the Great (Zechariah 1:1), and was contemporary with Haggai in a post-exilic world after the fall of Jerusalem in 586/7 BC.^[1] Ezekiel and Jeremiah wrote prior to the fall of Jerusalem, while continuing to prophesy in the earlier exile period. Scholars believe Ezekiel, with his blending of ceremony and vision, heavily influenced the visionary works of Zechariah 1-8.^[2] Zechariah is specific about dating his writing (520-518 BC).

During the Exile many Jews were taken to Babylon, where the prophets told them to make their homes (Jeremiah 29), suggesting they would spend a long period of time there. Eventually freedom did come to many Israelites, when Cyrus the Great overtook the Babylonians in 539 BC. In 538 BC, the famous Edict of Cyrus was released, and the first return took place under Shebazzar. After the death of Cyrus in 530 BC, Darius consolidated power and took office in 522 BC. His system divided the different colonies of the empire into easily manageable districts overseen by governors. Zerubbabel comes into the story, appointed by Darius as governor over the district of Yehud (Judah).

Under the reign of Darius, Zechariah also emerged, centering around the rebuilding of the temple. Unlike the Babylonians, the Persian Empire went to great lengths to keep “cordial relations” between vassal and lord. The rebuilding of the temple was encouraged by the leaders of the empire in hopes that it would strengthen the authorities in local contexts. This policy was good politics on the part of the Persians, and the Jews viewed it as a blessing from God.^[3]

The Prophet

Main article: Zechariah (Hebrew prophet)

His name means "God has remembered." Not much is known about Zechariah’s life other than what may be inferred from the book. It has been speculated that his ancestor Iddo was the head of a priestly family who returned with Zerubbabel (Nehemiah 12:4), and that Zechariah may himself have been a priest as well as a prophet. This is supported by Zechariah's interest in the Temple and the priesthood, and from Iddo's preaching in the Books of Chronicles.

Authorship

Some scholars accept the book as the writings of one individual. For example, George Livingstone Robinson's dissertation on chapters 9-14^[4] concluded that those chapters had their origin in the period between 518 and 516 B.C. and stand in close relation to chapters 1-8, having most probably been composed by Zechariah himself.

Others^{[citation needed]} have concluded that there was more than one contributor to the book. In this view, chapters 1–8 are treated as being the work of the "original" Zechariah. His prophecies and writings were collected by his disciples and his prophetic mantle handed down to other disciples, who bear responsibility for chapters 9–14; so, rather than a single author, there was an inspired tradition of Zechariah after the "original" prophet, and the character of this original is to be found within the lines of chapters 1–8.

Composition

For more details on this topic, see Babylonian captivity.

The return from exile is the theological premise of prophet's visions in chapters 1-6. Chapters 7–8 address the quality of life God wants his renewed people to enjoy, containing many encouraging promises to them. Chapters 9-14 comprise two "oracles" of the future.

Chapters 1 to 6

Zechariah's vision of the four horsemen (Zechariah 6:1-8), engraving by Gustave Doré.

The book begins with a preface (1:1-6), which recalls the nation's past history, for the purpose of presenting a solemn warning to the present generation. Then follows a series of eight visions (1:7-6:8), succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds. The symbolic action, the crowning of Joshua (6:9-15), describes how the kingdoms of the world become the kingdom of God's Messiah.

Chapters 7 and 8

Chapters 7 and 8, delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be kept any longer, and an encouraging address to the people, assuring them of God's presence and blessing.

Chapters 9 to 14

This section consists of two "oracles" or "burdens":

• The first oracle (ch. 9-11) gives an outline of the course of God's providential dealings with his people down to the time of the coming of the Messiah.
• The second oracle (ch. 12-14) points out the glories that await Israel in "the latter day", the final conflict and triumph of God's kingdom.

Themes

The purpose of this book is not strictly historical but theological and pastoral. The main emphasis is that God is at work and plans to live again with His people in Jerusalem. He will save them from their enemies and cleanse them from sin.

Zechariah's concern for purity is apparent in the temple, priesthood and all areas of life as the prophecy gradually eliminates the influence of the governor in favour of the high priest, and the sanctuary becomes ever more clearly the centre of messianic fulfillment. The prominence of prophecy is quite apparent in Zechariah, but it is also true that Zechariah (along with Haggai) allows prophecy to yield to the priesthood; this is particularly apparent in comparing Zechariah to "Third Isaiah" (chapters 55–66 of the Book of Isaiah), whose author was active sometime after the first return from exile.

Most Christian commentators read the series of predictions in chapters 7 to 14 as Messianic prophecies, either directly or indirectly. These chapters helped the writers of the Gospels understand Jesus’ suffering, death and resurrection, which they quoted as they wrote of Jesus’ final days ^[5] . Much of the Book of Revelation, which narrates the denouement of history, is also colored by images in Zechariah.

Footnotes

1. ^ Carol L. Myers and Eric M. Myers, Haggai, Zechariah 1-8: The Anchor Bible. Garden City, Doubleday and Company Inc., 1987. ISBN 978-0385144827. Page 183.
2. ^ Myers, p. 30.
3. ^ Myers, pp. 31-2.
4. ^ Published in The American Journal of Semitic Languages and Literatures, Vol. 12, No. 1/2 (Oct 1895 - Jan 1896), pp. 1-92.
5. ^ For example, see allusion to Zechariah 9:9 in Matthew 21:5; also Zechariah 12:10 in John 19:37. These and other references between Zechariah and the New Testament are described in Gill, John, John Gill's Exposition of the Entire Bible: Introduction to Zechariah, http://www.freegrace.net/gill/Zechariah/Zechariah_1.htm, retrieved 2008-12-27 

Sources

• The Student Bible, NIV. Michigan: Zondervan Publishing House, 1992.
• D. Guthrie, (ed.) New Bible Commentary. New York: Eerdmans Publishing Company, 1970.
• Stephen G. Dempster, Dominion And Dynasty: A Theology Of The Hebrew Bible. Illinois: Intervarsity Press, 2003. ISBN 978-0830826155
• Carroll Stuhlmueller, Haggai and Zechariah: Rebuilding With Hope. Edinburgh: The Handsel Press Ltd., 1988. ISBN 978-0905312750.
• This article incorporates text from the public domain Easton's Bible Dictionary, originally published in 1897.

External links

Translations

• Zechariah (Judaica Press) translation with Rashi's commentary at Chabad.org
• Online Bible at GospelHall.org (ESV, KJV, Darby, American Standard Version, Bible in Basic English)

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