Difference between revisions of "Book Of Zechariah"

<p> When the book was written In 538, [[Cyrus]] the Great, emperor of the [[Persian]] Empire, issued an edict (&nbsp;Ezra 1:2-4; &nbsp;Ezra 6:3-5 ) allowing the [[Jews]] in [[Exile]] in [[Babylon]] to return to Jerusalem. Over the next two decades, many Exiles took advantage of Persian leniency, returned home, and began to reestablish life in [[Jerusalem]] or Judah. Apparently, an effort was made to begin rebuilding the [[Temple]] under an official named [[Sheshbazzar]] (&nbsp;Ezra 5:14-16 ) and perhaps Zerubabel (&nbsp;Ezra 3:1-13; &nbsp;Zechariah 4:9 ), but the work stopped due to opposition from persons who had not been in Exile and local officials. Cyrus was succeeded by his son Cambysees, who died in 521 B.C. with no heir. The empire was thrown into disarray as two men, [[Darius]] I and Gautama, fought for the crown. In the midst of that turmoil, God raised two prophets, Haggai and Zechariah, to urge finishing the Temple. </p> <p> What Zechariah preached The message of Zechariah may be summarized under two headings: prosperity and purification. Simply put, God promised the people of Judah and Jerusalem prosperity if they purified themselves from sin. This message is found in the first six chapters of the Book of Zechariah. Those chapters are written in the form of eight visions, with two messages of exhortation. The structure of the book anticipates the structure of later books called apocalypses, books like Daniel and Revelation; the Book of Zechariah itself is not, however, an apocalypse. </p> <p> The opening message (&nbsp;Zechariah 1:1-6 ) reminds the audience that God had warned their forefathers not to sin, but they had not listened or repented. They had brought the Exile upon themselves. This message served to validate prophecy, after which Zechariah related his visions. The first three visions predict prosperity for Judah and Jerusalem. Four horsemen ride forth in &nbsp;Zechariah 1:7-17 to announce God's return to Zion, a new day when prosperity would come. In the second vision (&nbsp; Zechariah 1:18-21 ), four smiths (agents of God's deliverance) overcome four horns (symbols of the nations that ruled over Jerusalem). This reversal of fortunes would bring about the coming prosperity. In the third vision a man measures Jerusalem, only to find that it is too small to accommodate all those God would return to live there in glory. The visions conclude with a call to Exiles to return home from Babylon. </p> <p> The last five visions deal with purification. In vision four (&nbsp;Zechariah 3:1-10 ) the high priest Joshua is symbolically cleansed for his work. The fifth vision (&nbsp;Zechariah 4:1-14 ) pictures God as a lampstand with two olive trees standing beside Him: Joshua and Zerubbabel. [[Zerubbabel]] is named to finish building the Temple, worship and sacrifice at which would be the means of purification. Vision six (&nbsp;Zechariah 5:1-4 ) involves a scroll flying through the air. The scroll and a voice condemn stealing and lying to cover up one's theft. (Was theft an especially acute problem in the poor, reduced state of Judah after the Exile?) In the seventh vision (&nbsp;Zechariah 5:5-11 ), Zechariah saw an ephah, in this case a container with a heavy, lead cover. Usually an ephah would hold about two-thirds of a bushel of grain. This ephah instead held a woman, who symbolizes impurity. Two women with wings came to take the iniquity back to Babylon, from which it had come. In the last vision (&nbsp;Zechariah 6:1-8 ), four charioteers head out in all directions to patrol the earth (and presumably to punish evil). &nbsp;Zechariah 7:1 and &nbsp; Zechariah 8:1 contain additional messages from Zechariah, but add no new insights. </p> <p> The last six chapters of the Book of Zechariah do not seem to have been composed at the same time as the first eight chapters. For one thing, they presuppose that the Temple exists and so at least must have been written after 515, when the Temple was finished. In addition, &nbsp;Zechariah 11:12-13 is quoted in &nbsp; Matthew 27:9-10 as a saying of Jeremiah. In some Old [[Testament]] manuscripts, then, the verses (and presumably their context) probably were attached to the Book of Jeremiah, while in the manuscripts preserved in our [[Hebrew]] Bibles they were attached to Zechariah. Since the chapters differ in style and contents from both Jeremiah and Zechariah, some scholars think they were prophecies from an unknown prophet either from the time of the Persian [[Empire]] (down to 332) or the Greek Empire. Others think they are the later work of Zechariah. </p> <p> Whether written by Jeremiah, Zechariah, or an anonymous prophet, it is the contents of the chapters that are important. &nbsp;Matthew 9:1 through 11 depict God's deliverance of His people in terms of the victory of God and His [[Messiah]] over the neighboring peoples, including the [[Greeks]] (&nbsp; Zechariah 9:1-10:7 ), the return of the Exiles (&nbsp;Zechariah 10:6-12 ), and the punishment of the wicked leaders of Judah (&nbsp;Zechariah 11:4-17 ). &nbsp;Zechariah 12-14 depict an end-time attack upon Jerusalem and the cities of Judah (&nbsp; Zechariah 12:1-3; &nbsp;Zechariah 14:1-3 ), an attack in which many people would be killed as God purifies His people (&nbsp;Zechariah 13:7-9 ). God Himself would rescue His people (&nbsp;Zechariah 12:4-9; &nbsp;Zechariah 14:4-5 ,Zechariah 14:4-5,&nbsp;14:12-15 ), cleanse the people from idolatry, rid the land of prophecy (which had become synonymous with false prophecy, &nbsp;Zechariah 13:1-6 ), and turn Jerusalem into a paradise to which the nations of the world would come to worship. &nbsp;Zechariah 14:1 envisions the Mount of [[Olives]] splitting in two, with fresh water (representing the blessings of God) flowing east and west watering the world. [[Cold]] and nighttime, representing threats to God's control, would be eliminated as He came to reign over all the world from Jerusalem. </p> <p> Outline </p> <p> I. God Is Just (&nbsp;Zechariah 1:1-2:13 ) </p> <p> A. God's anger with His sinful people is justified (&nbsp;Zechariah 1:1-2 ). </p> <p> B. God will return to His people if they return to Him (&nbsp;Zechariah 1:3 ). </p> <p> C. History shows the justice of God and the sinfulness of His people (&nbsp;Zechariah 1:4-6 ). </p> <p> II. God [[Promises]] [[Prosperity]] to His People (&nbsp;Zechariah 1:7-2:13 ). </p> <p> A. Vision One: God's election mercy for His people replaces His anger (&nbsp;Zechariah 1:7-17 ). </p> <p> B. Vision Two: God punishes those who oppress His people (&nbsp;Zechariah 1:18-21 ). </p> <p> C. Vision Three: God's glorious presence will restore, protect, and expand His people (&nbsp;Zechariah 2:1-13 ). </p> <p> III. God Calls His People to [[Purification]] (&nbsp;Zechariah 3:1-6:15 ). </p> <p> A. Vision Four: God wants to forgive and purify His people and their leaders (&nbsp;Zechariah 3:1-10 ). </p> <p> B. Vision Five: God exercise His sovereign rule through His Spirit and His messianic leaders (&nbsp;Zechariah 4:1-14 ). </p> <p> C. Vision Six: God condemns stealing and lying (&nbsp;Zechariah 5:1-4 ). </p> <p> D. Vision Seven: God removes the wickedness of His people (&nbsp;Zechariah 5:5-11 ). </p> <p> E. Vision Eight: The universal God defeats the enemies of His people (&nbsp;Zechariah 6:1-8 ). </p> <p> F. God commissions leaders for His obedient people (&nbsp;Zechariah 6:9-15 ). </p> <p> IV. God Seeks Righteousness, Not Ritual. (&nbsp;Zechariah 7:1-14 ). </p> <p> A. God has always rejected selfish, insincere worship rituals (&nbsp;Zechariah 7:1-7 ). </p> <p> B. God seeks justice, mercy, and compassion (&nbsp;Zechariah 7:8-10 ). </p> <p> C. God is angry when His people reject His inspired teaching (&nbsp;Zechariah 7:11-12 ). </p> <p> D. God punishes His disobedient people (&nbsp;Zechariah 7:13-14 ). </p> <p> V. God in His [[Jealousy]] Restores His [[Faithful]] [[Remnant]] (&nbsp;Zechariah 8:1-23 ). </p> <p> A. God's jealousy leads to hope for His people (&nbsp;Zechariah 8:1-5 ). </p> <p> B. The faithful God wants to renew His covenant with His people (&nbsp;Zechariah 8:6-8 ). </p> <p> C. God is not bound by the past (&nbsp;Zechariah 8:9-13 ). </p> <p> D. God has punished Judah and now will bless her (&nbsp;Zechariah 8:14-15 ). </p> <p> E. God commands truthfulness, justice, and peace (&nbsp;Zechariah 8:16-19 ). </p> <p> F. God seeks all people to worship Him (&nbsp;Zechariah 8:20-23 ). </p> <p> VI. God Controls the Future of His People (&nbsp;Zechariah 9:1-11:17 ). </p> <p> A. God promises restoration (&nbsp;Zechariah 9:1-17 ). </p> <p> B. God punishes wicked leaders (&nbsp;Zechariah 10:1-11:3 ). </p> <p> C. God is not bound by past covenants from punishing His foolish people and their wicked leaders (&nbsp;Zechariah 11:4-17 ). </p> <p> VII. God Purges and Delivers His People (&nbsp;Zechariah 12:1-14-21 ). </p> <p> A. The universal God exercises His control over all His world (&nbsp;Zechariah 12:1-13:6 ). </p> <p> B. God will make a new covenant with the remnant of His people after striking His shepherd (&nbsp;Zechariah 13:7-9 ). </p> <p> C. God will rule over the whole earth on the day of the Lord (&nbsp;Zechariah 14:1-21 ). </p> <p> Paul L. Redditt </p>

<p> <strong> ZECHARIAH, BOOK OF </strong> . The first eight chapters contain the genuine prophecies of Zechariah. Chs. 9 14 are sharply distinguished from these in form, language, and thought. They are generally regarded as anonymous prophecies which became attached to the original book, and are often spoken of as Deutero-Zechariah. </p> <p> I. [[Chapters]] 1 8 </p> <p> <strong> 1. [[Historical]] occasion. </strong> According to Ezra (&nbsp; Ezra 5:1; &nbsp; Ezra 6:14 ), the prophets Haggai and Zechariah roused Zerubbabel and Joshua to build the Temple, and the work went forward prosperously through their prophesying. The dates given in the book itself assign the prophecies to the second and fourth years of Darius (b.c. 520, 518). The first message (&nbsp; Zechariah 1:1-5 ) is placed two months after the first address of Haggai, between the second and third. The section &nbsp; Zechariah 1:7 to &nbsp; Zechariah 6:15 is two months later than the last addresses of Haggai, while chs. 7, 8 follow after an interval of nearly two years. The prophecies are thus associated with the earlier part of the four years devoted to the re-building of the Temple, and their contents connect themselves with this occasion. </p> <p> <strong> 2. Contents. </strong> The book opens with an exhortation to return unto [[Jehovah]] (&nbsp; Zechariah 1:1-6 ), based upon the sad experience of the fathers who had not heeded the word of the prophets to return from their evil ways. </p> <p> It is especially noticeable that this post-exilic prophet, although very familiar with the words of his predecessors, is not enslaved by them; he rather draws a living lesson from a broad view of the vital experiences of the past. The main body of the book (&nbsp;Zechariah 1:7 to &nbsp; Zechariah 6:15 ) is made up of a series of eight visions and a symbolic action, after the manner of Ezekiel. In the first ( &nbsp; Zechariah 1:7-17 ) the prophet aees at night, in a myrtle-shaded glen, four horsemen whom the angel that talks with him designates as the messengers of Jehovah. They report that all is quiet in the earth. The angel calls upon Jehovah: ‘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?’ In response, assurance comes that Jehovah is displeased with the nations which are at ease, He is returned to Jerusalem, His house shall be built, His cities shall overflow with prosperity, [[Zion]] be comforted, Jerusalem chosen. The second vision (&nbsp; Zechariah 1:18-21 ) is of four horns the nations which have scattered the holy people and four smiths, who are to cast them down. Next, the prophet sees (&nbsp; Zechariah 2:1-5 ) the future Jerusalem spread far and wide beyond the limits of her old walls, with Jehovah as a wall of fire round about her. There follows a song that calls upon the exiles to return, pictures the discomfiture of those that have plundered them, and the future glory of Zion as Jehovah’s dwelling-place. </p> <p> In ch. 3, Joshua, the high priest, is seen standing before Jehovah’s angel, clad in filthy garments and accused by the Satan. Now these garments are taken from him, and he is clothed in rich apparel as a symbol of the removal of guilt. Joshua is promised full exercise of his priestly functions if he will walk in Jehovah’s ways; he and those with him are a sign that Jehovah is to bring His servant the [[Branch]] (cf. &nbsp;Isaiah 4:2 , &nbsp; Jeremiah 23:5; &nbsp; Jeremiah 33:15 ). The vision that follows (ch. 4) is of the seven-branched lamp of the Temple, supplied with oil from two olive trees. Probably the promise to Zerubbabel (&nbsp; Zechariah 4:6-10 a) should be transferred to the end of the chapter; then confusion disappears, and the seven lamps are interpreted as the eyes of Jehovah which run to and fro through the earth. The olive trees are explained as the two sons of oil that stand by the Lord of the whole earth. They must be Zerubbabel and Joshua, representatives of king and priest. The splendid promise to Zerubbabel now closes the picture, as that to Joshua had closed the preceding. In this, Zerubbabel is assured that he shall bring the Temple to completion, not by might nor by power, but by Jehovah’s spirit. The prominent place given in these visions to priest and king, as essential to the national life, is most significant. Next, the prophet aees (&nbsp; Jeremiah 5:1-4 ) the curse of Jehovah as a book that flies and enters the house of every thief and perjurer to consume it. The seventh vision (&nbsp; Jeremiah 5:6-11 ) follows naturally upon the preceding. Wickedness, represented by a woman, is carried away from the land to Babylonia. Jehovah’s curse has fallen upon the sinners, and sin itself is now removed to the land of exile. The last vision (&nbsp; Jeremiah 6:1-8 ) represents four chariots going forth upon the earth; of these the one that goes to the north executes the wrath of Jehovah upon those who have oppressed His people. The visions opened with the horsemen that reported the earth as quiet; they close with the chariots that keep the world in subjection to Jehovah. There follows the symbolic act of crowning Joshua (more probably, in the original text, Zerubbabel). The visions centre in the hope of a glorious future for Jerusalem, with its Temple restored, its enemies stilled, its exiles returned, its sin forgiven, its wickedness removed, and with Jehovah’s spirit flowing in through priest and prince of Davidic line. The visions lead on to the symbolic crowning of the promised ruler. </p> <p> In the third section (chs. 7, 8), Zechariah is led by a question concerning fasting to teach that the fasts which have been kept in the years of exile are to be changed into joyous feasts. Rather than fast they should observe the teachings of the earlier prophets concerning justice and mercy. With glorious promises for the peace and prosperity of Jerusalem, with the nations coming to seek Jehovah, the original Book of Zechariah closes. </p> <p> <strong> 3. Significance. </strong> The historical importance of Zechariah in connection with the re-building of the Temple has already been noted. In the transition from prophetical to apocalyptic literature, this book is an important link. Zechariah has a large measure of the spirit of the early ethical prophets. From the experiences of the past he can draw broad and deep moral lessons, with something of the freedom and consciousness of immediate [[Divine]] illumination that distinguished an Amos or an Isaiah. Yet, even in the passages where this is most observable, one feels a harking back that was not characteristic of the earlier prophecy less of vital touch with present conditions and with the God in whose name he speaks. The centring of hope in prince and priest, with the consciousness that the great era of prophecy is past, sharply distinguishes Zechariah from his pre-exilic predecessors. In the visions, the machinery of apocalypse, Introduced by Ezekiel, has been somewhat developed in its feature of angelic intermediaries. The characteristic apocalyptic spirit, however, with its revelling in the blood of enemies, is noticeably lacking. Zechariah loves, rather, to dwell upon peace and prosperity, upon sin removed, and the Divine spirit inflowing. His message is rich and full, for he has caught the ethical enthusiasm of the great eighth-century prophets, and has enriched it by the spiritual insight of Jeremiah and the glorious hopes of the exilic prophets. Zechariah not only strove to get the Temple built, but also urged upon the builders those moral and spiritual truths without which the Temple and its worship would be hollow mockery. </p> <p> II. Chapters 9 14 </p> <p> <strong> 1. Critical analysis </strong> . As early as 1653, it was maintained, in the interest of the accuracy of &nbsp; Matthew 27:9-10 , that chs. 9 11 were written by Jeremiah. This view was soon adopted by several writers, and chs. 12 14 were connected with 9 11 as the work of the earlier prophet. Near the close of the 18th century, chs. 9 11 and 12 14 were distinguished as separate prophecies, dated respectively, from internal evidence, in the time of Hosea, and shortly after the death of Josiah. At about the same time, the view that 9 14 were really later than Zechariah was advocated. During the 19th century, each of the three general conclusions (1) that the entire book is the work of Zechariah; (2) that 9 14 are pre-exilic; (3) that 9 14 are post-Zecharian found many advocates. In the third quarter of the century, however, the first view was largely abandoned, and, after the thoroughgoing discussion of Stade, in 1881 2, the third view became almost completely dominant. [[Growing]] knowledge of the general course of development of prophetic and apocalyptic literature makes this conclusion more and more inevitable. How many separate prophecies, by different hands, may be embodied in these six chapters is not determinable with equal clearness. On the whole, however, 9 11 (with &nbsp; Matthew 13:7-9 ) seem distinct from 12 14. Less conclusive are the data which indicate distinct sections as beginning at &nbsp; Matthew 11:4 and &nbsp; Matthew 14:1 . It is not possible to connect chs. 9 14 positively with any known events in the post-exilic history. In general, the historical situation seems to be that of the years after Alexander’s conquests and death, when the [[Egyptian]] and [[Syrian]] rulers struggled for the possession of Palestine. Possibly some of the material comes from the time just before or during the Maccabæan struggle. </p> <p> <strong> 2. Contents </strong> . In &nbsp; Matthew 9:1 to &nbsp; Matthew 11:2 the oracle is one of doom upon Israel’s neighbours, with promises of dominion and prosperity for Israel, restored to her land. The title ‘burden of the word of Jehovah’ is very unusual, occurring elsewhere only in &nbsp; Zechariah 12:1 and &nbsp; Malachi 1:1 . The opening message of doom upon Israel’s neighbours bears outward resemblance to Amos, but the ethical ground of Amos’s denunciation is noticeably lacking. If v. 7 is rightly interpreted as referring to food ritually unclean, the contrast with the early prophet is still more striking. V. 8, with its comforting promise, seems to reflect the devastation of the Temple, as in the past. This is followed by the prediction of the coming king of peace a beautiful lyric which breaks in sharply upon the context, and is followed by a prediction of successful resistance to the Greeks, and victory given through Jehovah. The shepherds of Judah, Jehovah’s flock, are condemned, and victory is promised to the flock. The house of Judah shall be strengthened, and the house of [[Joseph]] restored to its land. In 11:4 17, 13:7 9 the figure of the false shepherds, introduced in the preceding section, is worked out into an allegory of the false and true shepherd, in a way that enables the prophet to illustrate the frustration of God’s beneficeot purpose by the obstinacy of His people, as well as the evil character of their rulers. The three shepherds cut off in quick succession strongly suggest the conditions shortly before the Maccabæan uprising, but the highly symbolic and somewhat imitative character of the prophecy renders it precarious to seek any exact picture of immediate conditions; our ignorance, too, of large portions of the post-exilic age makes it impossible to say that some other time may not have furnished an equally appropriate occasion. </p> <p> The second main division of chs. 9 14, beginning with ch. 12, leads us immediately into the familiar apocalyptic conception introduced by Zephaniah, and developed by Ezekiel and Joel. The nations are assembled against Jerusalem, there to be consumed through the power of Jehovah. Hope centres in the house of David, and yet this house, it would seem, is now reduced to the position of merely one of the important families of the people. The closing verses of the first section in this division (13:1 6) indicate a time when prophecy is utterly degraded idols, prophets, unclean spirit are evils to be removed. Ch. 14 gives another apocalyptic vision of the siege of Jerusalem. The onslaught is terrible, and the discomfiture of her enemies is wrought only after great affliction. In this little apocalypse the vengeful, proud hopes with which the wretched, persecuted Jews consuled themselves throughout the later pre-Christian centuries, and on into [[Christian]] times, find vivid expression. With these hopes there is clearly present that late, narrow, legalistic spirit which finds its climax of religious outlook in a wide recognition of the feasts, and in ceremonially clean boiling-pots for the sacrifices. It is evident that the closing oracle of this collection appended to Zechariah carries us far into ‘the night of legalism.’ </p> <p> Henry T. Fowler. </p>

<p> After the decree of Cyrus in 539 BC that released the Jews from captivity, a number returned to their homeland. They settled in Jerusalem under the leadership of the governor Zerubbabel and the high priest Joshua, and set about rebuilding the city and the temple (&nbsp;Ezra 1:1-4; &nbsp;Ezra 2:1-2). Soon they had set up the altar and laid the foundation of the temple, but when local people began persecuting them, they became discouraged and stopped work (&nbsp;Ezra 4:1-5; &nbsp;Ezra 4:24). For sixteen years no work was done on the temple. Then, in 520 BC, God raised up two prophets, Haggai and Zechariah, to stir up the people to get to work again and finish the temple (&nbsp;Ezra 5:1-2; &nbsp;Haggai 1:1; &nbsp;Zechariah 1:1). </p> <p> '''Characteristics of the book''' </p> <p> The prophets’ preaching for the first six months was largely concerned with encouraging the people through the early difficulties. Haggai began the preaching with two stirring messages (Haggai 1; &nbsp;Haggai 2:1-9), after which Zechariah delivered his first message (&nbsp;Zechariah 1:1-6). Haggai followed this with two more messages (&nbsp;Haggai 2:10-23), after which Zechariah delivered his second message (&nbsp;Zechariah 1:7-21; Zechariah 2; Zechariah 3; Zechariah 4; Zechariah 5; Zechariah 6). Zechariah’s next recorded message was preached when the construction had reached the half-way point (Zechariah 7; Zechariah 8). The temple was finished in 516 BC, after four and a half years work (&nbsp;Ezra 6:14-15). </p> <p> Haggai and Zechariah were both concerned with rousing the people from their spiritual laziness and getting them to work on the temple, but the preaching of Zechariah went further. Through him God was preparing his people for the task for which he had chosen them, namely, the coming of the Messiah, the establishment of his kingdom and the salvation of people worldwide. Zechariah was therefore concerned to bring about a lasting spiritual change in the lives of the people. </p> <p> The latter half of Zechariah’s book, which consists of two messages delivered probably late in his life, shows that the task the people faced was not an easy one. There would be bitter conflicts with the forces of evil, but in the end God’s kingdom would triumph. </p> <p> In contrast to the straightforward preaching of Haggai, Zechariah’s preaching was often mysterious and colourful. His book shows characteristics of the apocalyptic literature that developed in [[Israel]] over the next few centuries. [[Apocalyptic]] writers presented their messages in the form of visions in which symbolic figures and numbers usually featured (see [[Apocalyptic Literature]] ). </p> <p> '''Contents of the book''' </p> <p> After an initial call to repentance (1:1-6), Zechariah recounts eight visions, all of which concern the rebuilding of the temple and God’s purposes for his people. The first three visions give encouragement to the workmen (1:7-2:13), the central pair give encouragement to the leaders, Joshua and Zerubbabel (3:1-4:14), and the last three give assurance of final victory (5:1-6:8). A short narrative recounts the crowning of the high priest (6:9-15). </p> <p> At the half-way point in the building program, some representatives of the people asked Zechariah if they should still keep certain fasts to mourn the destruction of the former temple. In response Zechariah warns not to mourn over the past, but to have confidence for the future (7:1-8:23). </p> <p> In the first of the two longer messages given later in life, Zechariah speaks of the punishment of enemies and the restoration of freedom. He draws a striking contrast between the worthless leadership of unspiritual people and the kind of leadership God wants (9:1-11:17). In the second message he warns that the victory Israel looked for will be achieved only at great cost and with much sorrow. He again notes the difference between the false shepherds and the true shepherd, and looks forward to the final triumph of the Messiah’s kingdom (12:1-14:21). </p>