Among the Minor Prophets, Zechariah is not only the longest but is also among the most difficult to interpret. The prophet uses such concrete elements as contemporary people, events, and places to stir the people of his day to action. But he also sees visions and uses symbols to predict events that will not take place for hundreds of years. Like other prophets, Zechariah often spoke with ambiguity and double entendre, and his meaning would not become clear until his words were fulfilled. He used terms familiar to his readers (temple, Zion, battle, shepherd, flock, etc.), but invests them with new, spiritual meaning. Add to these features the complexities of the apocalyptic style found in this book, and Bible students may find themselves scratching their heads, wondering what the prophet meant.

Authorship

Critical scholars attribute the book to at least two authors, chapters 1-8 being the work of one, chapters 9-14 the work of another; the final composition of the book dating perhaps as late as the second century BC. However, one need not resort to a multiple author theory to account for differences in the two sections of the book. Although a detailed examination of this question falls outside the scope of this article, let the reader be aware that unity of authorship has been defended through the years by scholars such as E. J. Young, R. K. Harrison, and C. F. Keil, and in more recent years by A. E. Hill and Joyce Baldwin, among others. We do not know with certainty the process by which the oracles of Zechariah were recorded and put into the form we read today. We do know that the New Testament writers considered the book of Zechariah to be Scripture and referred to it extensively (over 70 times). We also know that all Scripture, including Zechariah, is inspired by God (2 Timothy 3:16-17).

Historical Setting

A comparison of the three dates given in Zechariah (1:1, 7; 7:1) with those in Haggai shows that the two were contemporaries, the first oracle of Zechariah coming only two months after the first to Haggai (Haggai 1:1; 2:1). The two prophets worked together, complementing each other as they taught God's people (Ezra 5:1; 6:14).

By the time Zechariah began his prophetic work, God had remembered His people ("Zechariah" means "The Lord remembers"), and brought the Jews out of captivity (cf. Deuteronomy 28; 30; Isaiah 44:26-45:2). The temple, however, was still in ruins. The altar of the Lord had been rebuilt and a foundation for a new temple had been laid, but work had stopped as a result of opposition from those living in Jerusalem during the exile (Ezra 4). The importance of the temple to the Jews can hardly be overemphasized. It reminded them that they were God's special people, that He dwelt among them, that He would keep His covenant from generation to generation, and atone for their sins (Ezekiel 37:26f). Zechariah encouraged the people to complete the construction of the temple (Zechariah 4). But we must not think only in terms of a physical building as we read. Zechariah also points toward a more glorious time when "those who are far off will come and build the temple of the Lord" (6:15).

The Visions

After an exhortation to repent (1:1-6), Zechariah describes eight visions by which God communicated His message. We will describe the visions and offer brief comments. Keep in mind the prophet's use of double entendre by which the features of the visions anticipate the distant future as well as the immediate work of rebuilding the temple. The Bible student may discern a progression of thought or common theme running through the visions.

Horses of different colors; a man riding on a red horse (1:7-17). The time was right for God to bring His people back to Jerusalem and rebuild His house.

Four horns and four craftsmen (1:18-21). The nations that have oppressed God's people (Assyria and Babylon, for example) will suffer His wrath (cf. Habakkuk 1:11; Isaiah 10:1-19).

A man is told to measure Jerusalem (2:1-13). Jerusalem will be enlarged and enjoy the protection of God (vs. 5). Do not think merely of physical Jerusalem. Think of a future time when "all nations" come to the "heavenly Jerusalem" (vs. 11; Hebrews 12:22).

Joshua the high priest is given clean clothes to replace his filthy clothes (3:1-10). The vision is described (vv. 1-5) and explained (vv. 6-10). God assures the people that the land will be cleansed from its sin, making it possible for them to approach the holy God through the newly rebuilt temple. The Branch is a major symbol in Messianic prophecy (Zechariah 6:11-15; Isaiah 4:2; 11:1; Jeremiah 23:5; 33:14).

A golden lampstand with seven lamps. The lamps are supplied with oil from two olive trees through seven spouts each (4:1-14). God through His Spirit will supply the needed power to complete the work begun by Zerubbabel despite pessimism and mountainous obstacles.

A flying scroll with a prohibition of swearing falsely written on one side and a prohibition of stealing on the other (5:1-5). The covenant God made with His people contained stipulations. Swearing falsely (a sin against God) and stealing (a sin against man) are representative of the law God expected Israel to observe.

A woman is put into a vessel and taken to Shinar (5:5-11). The word for wickedness, rish'ah, is a sound alike for Asherah, a pagan goddess. Shinar is associated with ancient Babylon and recalls its long-standing opposition to God (Genesis 10:10; 11:2). Idolatry and its immorality have no place among God's people.

Chariots drawn by horses of various colors patrol the earth (6:1-8). The announcement that God's wrath against the land of the north is appeased marks the completion of God's program. The temple and its institutions are reinstated, and those who have oppressed God's people have been held accountable. In a symbolic gesture, a crown is placed on the head of Joshua the priest. He is called "Branch" and fills the offices of priest and king. The sixth century BC Joshua is only a foreshadowing of the greater "Joshua" (Jesus) who will combine these offices in a better way.

"I Am Exceedingly Zealous for Zion"

Chapter seven deals with the impotence of ritualistic fasting. When a person's heart is hard as flint (vs. 12), it matters little what religious exercises he performs. The Lord desires the administration of genuine justice from a heart of kindness and compassion rather than ceremony. The Jews' failure to understand this resulted in captivity. Zechariah encourages his contemporaries not to make the mistake again. Chapter eight contains several oracles introduced by, "Thus says the Lord." They look forward to a day when peace and prosperity reign in Jerusalem. Much of the language is to be taken spiritually. We should look to the Gospel age for fulfillment, as the final passage makes clear (vv. 20-23).

The Burden of the Word of the Lord

The second half of the book contains two oracles introduced as, "The burden of the word of the Lord" (9-11; 12-14) and differs in tone and style from the first. It may have been written later in Zechariah's life. The first oracle describes the victory of God over the pagan nations and the salvation of the house of "Joseph" (10:6). A stark contrast is made between Greece and the king of Israel who triumphantly rides into Jerusalem on a donkey (Zechariah 9:9; Matthew 21:5). The passage, therefore, provides an opportunity to compare Christ to Alexander the Great. This oracle also describes God's call to Zechariah to shepherd the people. Though he sought to lead according to "Favor and Union" (vs. 7), they rejected him. Again, look to Christ as the fulfillment of these things (John 10:11f; Matthew 26:15).

The last oracle (12-14) looks forward to the day when God will be king over all the earth ("in that day" occurs over a dozen times). The enemies, whether they come from among the nations or from among apostate Jews, will be defeated, and a remnant in Israel (13:8-9) will be blessed. Highlights in the passage include references to the one who is pierced (12:10), the fountain opened for sin (13:1), and the stricken shepherd (13:7). The New Testament writers clearly saw Jesus and the spread of the Gospel throughout the world as the fulfillment of these things (John 19:37; Matthew 26:31).

Though grouped among the Minor Prophets, Zechariah's work holds its own with the greats. It is replete with Messianic material. Studying it carefully will enrich our understanding of God's plan. We do ourselves a disservice when we neglect it. Look for these emphases when studying:

• God will help His people accomplish His work, even though that work may begin in a small way (4:10).
• God is sovereign and is able to accomplish His will, but in His time.
• God is gracious, but will also hold the guilty accountable.
• God expects His people to live holy lives.
• Put together a portrait of the Messiah from Zechariah's prophecy.

- Biblical Insights, August 2012