Introduction to the Book of Zechariah

Table of Contents

• General Info
• Brief Survey
• Key Verses
• Author, Date and Recipients
• Historical Background & Timeline
• Themes, Purpose & Theology
• Interpretation Hints and Challenges
• Outline

General Info

As we mentioned in the introduction to Haggai, the last three books of the minor prophets, Haggai, Zechariah and Malachi, are written by the divinely inspired post-captivity prophets and named respectively for each of the three authors.  The first to prophesy was Haggai, who was a contemporary of the second prophet Zechariah, and Malachi would follow several decades later.  Both Haggai and Zechariah prophesied to the returning Jewish exiles to their homeland of Judah (aka Israel) approximately twenty years after the initial wave of refugees arrived.  The final prophet of the Old Testament (OT) was Malachi who prophesied to the exiles who returned several decades later (see “Historical Background and Timeline” chapter below).  These final three books, along the the historical books of Ezra and Nehemiah, provide us with much valuable historical and spiritual information of the post-exilic period in the Middle Eastern region.

Although the ministries of Haggai and Zechariah overlapped, and they often coordinated their efforts, it appears that there was a differing emphasis for the ministry of each prophet.  Haggai’s primary task was to motivate the people to finish the reconstructing the Lord’s Temple in Jerusalem.  While Zechariah aided in this effort, his primary task was to instruct the people in the methods of proper worship so that they would be prepared once the building project was completed.  In addition, Zechariah was probably much younger than Haggai since his writings include two oracles that he gave many years after the close of Haggai’s ministry (Zech 9-14).  See the “Harmony of Haggai and Zechariah Chart” below for a chronological timeline of their messages and other relevant events.

Haggai and Zechariah arrived on the scene about twenty years after the Hebrews returned to Judah from exile in Babylon.  While the people initially began rebuilding the Lord’s Jerusalem Temple, they quickly abandoned the task in favor of rebuilding their own homes.  Thus, they were living comfortably while the Temple, which symbolized God’s presence among His people, still lay in ruins.  Haggai chastised the people for their neglect and successfully encouraged them to restart the rebuilding of the Temple, which they finished in about three years.

Haggai and Zechariah also had different writing styles.  Haggai’s proclamations were delivered using straightforward prose and thus easily understood by his readers.  In contrast Zechariah’s messages were filled with apocalyptic genre and images.  Both prophets were very interested in seeing the Temple finished, while Zechariah, although some of his messages related to the current time in which they were given, other messages, particularly those given later in his life, further prepared the people for the coming end times.  Some of these predictions also speak of events concerning the first coming of Christ, while others will not be fulfilled until the second coming during the end times.  Except for Isaiah, Zechariah contains more predictions about the Messiah than any other book in the OT.

Regarding placement in the Protestant canon, Haggai, Zechariah, and Malachi are the last three books of the OT in the section called the “Minor Prophets”.  They undoubtedly were also placed there as a constant reminder to Israel of the First Coming of their Messiah who would, in the fullness of time (Gal 4:4-7),usher in a New Covenant approximately five centuries later.  In the Hebrew Bible Canon, the twelve books of the minor prophets (along with Isaiah, Jeremiah and Ezekiel) are grouped into a section called the Nevi’im Aharonim, or the “Latter Prophets”.

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Brief Survey

After the opening identification of the author / prophet, Zechariah adds a call to repentance to the messages on rebuilding the Temple that Haggai had already delivered over the past two months.  Zechariah then launches into a series of six night visions (1:1-6:8), received in 519 BC, about six months after the Temple construction had resumed.  The first vision was of men on horses among the myrtle trees that represented God’s judgment on the nations (1:7-17).  The second vision of four horns, representing those nations who scattered the Jewish people, and four craftsman as those who would defeat the foreign powers and restore future blessings on Israel (1:18-21).  The third vision of a man with a measuring line pictures the Jews returning to Jerusalem in prosperity and a promise of God’s continuing presence and protection of His people (2:1-13).

The fourth, and maybe the most important vision, is of clean garments for the high priest and a promise of restoration and the coming Messiah (3:1-16).  The fifth vision of the gold lampstand and the two olive trees is given to encourage both Zerubbabel and Joshua the high priest, who are representatives of the olive trees, to trust in the power of the Holy Spirit rather than rely on their own power of resources (4:1-14).  The most probable interpretation of the lampstand is that it likely represents the Temple as a symbol of God’s presence among His people.  The sixth vision of a flying scroll and the woman in a basket (5:1-11) represented the wickedness of the people throughout the land.  Finally, there is an added vision of four chariots (6:1-8) that reflects back on the first vision, again symbolizing judgment on all the wicked on the earth.

The next section of the book (6:9-15) serves as a brief interlude or bridge between the visions and Zechariah’s oracles concerning the future.  Yet, we should not take this short section lightly, in that it may be one of the most critical sections in the book.  It features the unusual act of crowning Joshua as the High Priest.  Although the crown rightly belonged to Zerubbabel since he was the descendent and rightful heir to the throne of David, the Israelites may have chosen to crown Joshua instead to avoid the ceremony being considered an act of rebellion by the Persians.  In reality, both Joshua and Zerubbabel ruled together in harmony and in obedience to God.  Their joint rule also foreshadowed the future rule of the true Branch, the Messiah as the ultimate Priest and King (2:8; 6:12-13; Hag 2:20-23).

In chapter 7, God’s message to Zechariah stressed the importance of justice, compassion and mercy over rituals such as fasting.  Next, chapter 8 serves as an introduction to the two futuristic oracles that conclude the book.  In this chapter, the Lord again promises future deliverance, restoration and blessings for Israel, including that people from all nationalities and languages will come to Jerusalem to worship the One True God (8:20-23).

This brings us to the final section of the book (chapters 9-14) which contains two prophecies concerning Israel and the end times.  It centers around the eventual end times coming of a Davidic ruler (Jesus Christ) who, even though He was initially rejected, will now rescue the people and cleanse them of their sin,  The first oracle (chapters 9-11) was likely given years after the Temple reconstruction was completed.  It begins with a proclamation of God’s judgment on the enemies of Israel, a promise of the coming of Zion’s True King riding on a donkey (9:9, quoted in Mt 21:5 and Jn 12:15), a promise fulfilled during Passion Week.  Chapter 10 contains additional promises of restoration and care for Israel, and in chapter 11, we find a contrast of the foolish shepherd vs the True Shepherd.  This actually is broken into two plays in which God instructs Zechariah to play the good shepherd looking over the people in the first play, and to act out the role of the bad shepherd in the second.  This demonstrated that due to the wickedness of the people, they actually preferred the bad shepherd leading them rather than the good.  This likely recalls the time of the prophet Samuel, when the Israelites chose to have a human king rule over them instead of the Righteous God (Samuel 8).

The final section (chapters 12-14) contains an oracle that Zechariah probably received from God much later in life.  Its primary focus is on the future blessing of Israel such as the destruction of her enemies (12:1-9), the cleansing of her sins (13:1-6), and the coming Day of the Lord when God will reign supreme (14:1-21).

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Key Verses

In the eighth month, in the second year of Darius, the word of the LORD came to the prophet Zechariah, the son of Berechiah, son of Iddo, saying, “The LORD was very angry with your fathers.  Therefore say to them, Thus declares the LORD of hosts: Return to me, says the LORD of hosts, and I will return to you, says the LORD of hosts.” (1:1-3)

Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the LORD.  And many nations shall join themselves to the LORD in that day, and shall be my people.  And I will dwell in your midst, and you shall know that the LORD of hosts has sent me to you.  And the LORD will inherit Judah as his portion in the holy land, and will again choose Jerusalem. (2:10-12)

The word of the LORD came to me: “Take silver and gold from the exiles Heldai, Tobijah and Jedaiah, who have arrived from Babylon.  Go the same day to the house of Josiah son of Zephaniah.  Take the silver and gold and make a crown, and set it on the head of the high priest, Joshua son of Jozadak.  Tell him this is what the LORD Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the LORD.  It is he who will build the temple of the LORD, and he will be clothed with majesty and will sit and rule on his throne.  And he will be a priest on his throne.  And there will be harmony between the two.’ The crown will be given to Heldai, Tobijah, Jedaiah and Hen son of Zephaniah as a memorial in the temple of the LORD.  Those who are far away will come and help to build the temple of the LORD, and you will know that the LORD Almighty has sent me to you. This will happen if you diligently obey the LORD your God.” (6:9-15)

And the word of the LORD came to Zechariah, saying, “Thus says the LORD of hosts, Render true judgments, show kindness and mercy to one another, do not oppress the widow, the fatherless, the sojourner, or the poor, and let none of you devise evil against another in your heart.” (7:8-9)

This is what the LORD Almighty says: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.’ ”  (8:23)

Rejoice greatly, O Daughter of Zion!  Shout, Daughter of Jerusalem!  See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.  I will take away the chariots from Ephraim and the war-horses from Jerusalem, and the battle bow will be broken.  He will proclaim peace to the nations.  His rule will extend from sea to sea and from the River to the ends of the earth. (9:9-10)

I will strengthen the house of Judah and save the house of Joseph.  I will restore them because I have compassion on them.  They will be as though I had not rejected them, for I am the LORD their God and I will answer them...  Though I scatter them among the peoples, yet in distant lands they will remember me.  They and their children will survive, and they will return. (10:6,9)

And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication.  They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son. (12:10)

On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity. (13:1)

“Awake, O sword, against my shepherd, against the man who stands next to me,” declares the LORD of hosts.  “Strike the shepherd, and the sheep will be scattered; I will turn my hand against the little ones.  In the whole land, declares the LORD, two thirds shall be cut off and perish, and one third shall be left alive.  And I will put this third into the fire, and refine them as one refines silver, and test them as gold is tested.  They will call upon my name, and I will answer them.  I will say, ‘They are my people’; and they will say, ‘The LORD is my God.’” (13:7-9)

A day of the LORD is coming when your plunder will be divided among you.  I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped.  Half of the city will go into exile, but the rest of the people will not be taken from the city.  Then the LORD will go out and fight against those nations, as he fights in the day of battle.  On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south.  You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake in the days of Uzziah king of Judah.  Then the LORD my God will come, and all the holy ones with him.  On that day there will be no light, no cold or frost.  It will be a unique day, without daytime or nighttime--a day known to the LORD.  When evening comes, there will be light.  On that day living water will flow out from Jerusalem, half to the eastern sea and half to the western sea, in summer and in winter.  The LORD will be king over the whole earth.  On that day there will be one LORD, and his name the only name. (14:1-9)

Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the LORD Almighty, and to celebrate the Feast of Tabernacles. (14:16)

On that day HOLY TO THE LORD will be inscribed on the bells of the horses, and the cooking pots in the LORD’s house will be like the sacred bowls in front of the altar.  Every pot in Jerusalem and Judah will be holy to the LORD Almighty, and all who come to sacrifice will take some of the pots and cook in them.  And on that day there will no longer be a Canaanite in the house of the LORD Almighty. (14:20-21)

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Author and Date

The opening verse identifies the author as the prophet Zechariah son of Berekiah, the son of Iddo.  He was also identified as “Zechariah, the son of Iddo” in the Book of Ezra (Ezra 5:1 and 6:14), likely due to his father dying at an early age and the prophet thus being raised by His grandfather Iddo.  His name means “Yahweh Remembers”, which is appropriate because it served as a reminder that God did not forget His people who were temporarily exiled in Babylon.  He was born in Babylon and was also identified as a priest by the Jewish leader Nehemiah (Neh 12:4,16) who led the effort to rebuild the walls of Jerusalem and enacted many reforms for the returning exiles near the middle of the fifth century BC.  As we previously noted, he was a contemporary of the prophet Haggai (Ezra 6:14) and was one of the three post-captivity prophets along with Haggai and Malachi.  According to Jewish tradition, he was also, like Haggai, a member of the Great Synagogue, a council originated by Nehemiah and presided over by Ezra.  This group of 120 Jewish prophets and priests returning from Babylon is thought to have determined the the final arrangement of the OT canon.  This council would later develop into the Sanhedrin, a group of Jewish leaders who had certain jurisdictions over religious and some civil matters.

The book of Zechariah, like the other post-exilic books, was initially addressed to the Jewish remnant who had returned to Judah from Babylon.  Both Zechariah and Haggai began their ministries in 520 BC.  Haggai’s four messages were given in the timespan of a few months.  Zechariah also delivered three messages within the first two years of returning, but gave two additional prophetic oracles, the first an unknown number of years later, with the second likely delivered late in his life.

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Historical Background and Timeline

See Historical Background of the Minor Prophets, Chronology of the Minor Prophets and Chronology of the Monarchy Timeline for additional info.

The historical background of Zechariah is essentially the same as that of his contemporary, Haggai.  To give a brief summary of the immediate events, the exiled Israelites were allowed to return to their homeland thanks to the decree by the Persian king Cyrus in 538 BC.  Shortly afterward, the Jewish remnants returned and began rebuilding their homes and the Jerusalem Temple.  Shortly due afterward, due to opposition from neighboring peoples and internal apathy, they soon abandoned the Temple construction, causing an approximate sixteen-year delay.  When Haggai and Zechariah arrived, they admonished the people to restart the reconstruction and thus, the temple was completed four years later in 516 BC.  See the first six chapters of the Historical Book of Ezra for additional details.

During this period, Haggai prophesized about 520 BC, while his younger contemporary Zechariah ministered and prophesied for a few decades.  Malachi would then follow approximately 70 to 100 years later.
 

Harmony of Haggai and Zechariah:

Note: Months and Dates in the Chart above based on Jewish Lunar Calendar.
 

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Themes, Purpose and Theology

There are two primary purposes for writing the Book of Zechariah.  The first was to encourage the Jewish people who had returned from Babylonian exile to rebuild the Jerusalem Temple of the Lord.  The second purpose involved assuring the Jewish people of God’s promise of a future day of complete victory over their enemies.

Despite being classified as on the the Books of the Minor Prophets (in the Protestant Bible), it has a vast number and variety of both prophetical and practical themes.  In fact, it is thought by a majority of scholars to rank with the Books of Isaiah, Jeremiah, Ezekiel, Daniel, and Revelation in its assortment of spiritual, practical and theological treasures.  We’ll attempt a brief highlight of many in the rough order that they appear in the book.

We first see the need that when we stray, we must repent and get right with God (1:1-6).  God is zealous to show mercy and defend Israel (1:8-17; 2:4-12; 8:1-15).  The Lord will punish all the nations that plundered Jerusalem and Judah (1:18-21; 14:3-5).  God will remove the sin of the people, both completely and permanently (chapters 2 and 5).  God promises the future coming of the Branch, a Davidic ruler who will save his people, cleanse their sins, and establish everlasting peace (3:8; 6:9–15; 9:9–10).  This of course, is none other than Jesus Christ.  God also promises His continuous presence and blessing from the Temple to Zechariah and Joshua the high priest (chapter 4).

Moving to Zechariah’s two future oracles (chapter 9-14), we first encounter the return of the Lord Jesus Christ as the Divine Warrior and Zion’s True King who will enact judgment on the enemies of Israel and will care for Judah (chapters 9 and 10).  We next find the judgment of the foolish (worthless) shepherd who is replaced with the True Shepherd, Jesus Christ (11:4-17) and Israel mourning over the One Who was pierced, a reference to the crucifixion (12:10-14).  This mourning leads to the cleansing of the peoples’ sins (13:1-6).  We next see the striking of the good shepherd and the scattering of the flock (13:7–9), a picture of Peter’s future denial of knowing Christ after His arrest (Mt 26:31; Mk 14:27).  Finally, we look forward to the final triumph of our Lord over all the nations (chapter 14).

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Interpretation Hints and Challenges

The are a number of interpretive challenges in the writings of Zechariah, particularly for the casual reader.  The most obvious is the type of literary genre that is heavily utilized throughout most of the book.  This type of writing, that is often used by the prophets, is known as Prophetic and Apocalyptic Literature which features the use of many other literary forms, including the frequent use of poetry and figurative language to communicate a message.  Readers may follow the link in the previous sentence to learn more about this literature type.

Regarding the symbology in Zechariah's oracles, we have attempted to provide an explanation for many of the symbols, and what they represent, in our “Brief Survey” chapter above.  Here, we’ll attempt to address a couple of others that may have baffled some readers.  The first is found in chapter 11 regarding the true and the foolish shepherds (11:4-17).  In verse 8, we find the statement, “in one month I got rid of the three shepherds”.  John MacArthur, in his MacArthur Bible Handbook, notes that the inclusion of the definite article “the” indicates that the Jews at the time would clearly have understood the identity of these shepherds, most likely as the three orders of Jewish leaders, that is the priests, elders, and scribes of Israel.  Pastor MacArthur also noted that Jesus often confronted the priests, elders, and scribes of Israel during His first advent. 

We find another question of identity in Zechariah's final oracle in chapters 12-14, and in particular, the cleansing of the inhabitants of Jerusalem (13:1-6).  The false prophets will deny being a prophet and be killed for the lies they have told in the Lord’s name, even killed by their own parents.  In addition, each will say, ‘I am not a prophet. I am a farmer; the land has been my livelihood since my youth.’ If someone asks, ‘What are these wounds on your body?’ they will answer, ‘The wounds I was given at the house of my friends’ (13:5-6).  The debate here is the identity of the person with wounds on his body.  Again, Dr MacArthur notes that some have identified him as the Christ with the wounds supposedly referring to His crucifixion.  But this conclusion can be ruled out because Jesus would never deny being a prophet.  Thus, the reference could only be to a false prophet.

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Outline

The Book of Zechariah can be broadly divided into two section, visions and sermons regarding his present time (chapters 1-8) and prophetic oracles concerning the future that were delivered years later after the completion of the Temple in 516 BC (chapters 9-14).

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