THE BOOK OF
ZECHARIAH

Title

The universal tradition of both Jews and Christians endorses the prophet Zechariah as author. His name, common to more than twenty-nine OT men, means “The LORD remembers.” This book is second only to Isaiah in the breadth of the prophets’ writings about Messiah.

Author and Date

Like Jeremiah and Ezekiel, Zechariah was also a priest (Neh. 12:12–16). According to tradition, he was a member of the Great Synagogue, a council of 120 originated by Nehemiah and presided over by Ezra. This council later developed into the ruling elders of the nation, called the Sanhedrin. He was born in Babylon and joined his grandfather, Iddo, in the group of exiles who first returned to Jerusalem under the leadership of Zerubbabel and Joshua the high priest (cf. Neh. 12:4). Because he is occasionally mentioned as the son of his grandfather (cf. Ezra 5:1; 6:14; Neh. 12:16), it is thought that his father, Berechiah, died at an early age before he could succeed his father to the priesthood.

Zechariah’s opening words are dated from 520 B.C., the second year of Darius I (cf. 1:1). The Persian emperor Cyrus had died and was succeeded by Cambyses (c. 530–521 B.C.), who conquered Egypt. He had no son and killed himself; Darius rose to the throne by quelling a revolution. Zechariah was a contemporary of Haggai, and began his prophesying two months after him (cf. Haggai Introduction). He is called a young man in 2:4, suggesting that Zechariah was younger than Haggai. The length of his ministry is uncertain; the last dated prophecy (7:1) came approximately two years after the first, making them identical in time with Haggai’s prophecy (520–518 B.C.). Chapters 9–14 are generally thought to come from a later period of his ministry.

Differences in style and references to Greece indicate a date of c. 480–470 B.C., after Darius I (c. 521–486 B.C.) and during the reign of Xerxes (c. 486–464 B.C.), the king who made Esther queen of Persia. According to Matthew 23:35, Zechariah was murdered between the temple and the altar, a fate similar to an earlier Zechariah (cf. 2 Chr. 24:20, 21), who had been stoned to death.

Background and Setting

The historical background and setting of Zechariah are the same as that of his contemporary, Haggai (cf. Haggai Introduction). In 538 B.C., Cyrus the Persian freed the captives from Israel to resettle their homeland (cf. Ezra 1:1–4) and about fifty thousand returned from Babylon. They immediately began to rebuild the temple (cf. Ezra 3:1–4:5), but opposition from neighbors followed by indifference from within, caused the work to be abandoned (cf. Ezra 4:24). Sixteen years later (cf. Ezra 5:1, 2), Zechariah and Haggai were commissioned by the Lord to stir up the people to rebuild the temple. As a result, the temple was completed four years later in 516 B.C. (Ezra 6:15).

Historical and Theological Themes

Zechariah joined Haggai in rousing the people from their indifference, challenging them to resume the building of the temple. Haggai’s primary purpose was to rebuild the temple; his preaching has a tone of rebuke for the people’s indifference, sin, and lack of trust in God. He was used to start the revival, while Zechariah was used to keep it going strong with a more positive emphasis, calling the people to repentance and reassuring them regarding future blessings.

Zechariah sought to encourage the people to build the temple in view of the promise that someday Messiah would come to inhabit it. The people were not just building for the present, but with the future hope of Messiah in mind. He encouraged the people, still downtrodden by the Gentile powers (1:8–12), with the reality that the Lord remembers His covenant promises to them and that He would restore and bless them. Thus, the name of the book (which means “The LORD remembers”) contains in seed form the theme of the prophecy.

This “apocalypse of the OT,” as it is often called, relates both to Zechariah’s immediate audience as well as to the future. This feature is borne out in the structure of the prophecy itself, since in each of the three major sections (chs. 1–6; 7; 8; 9–14), the prophet begins historically and then moves forward to the time of the Second Advent, when Messiah returns to His temple to set up His earthly kingdom. The prophet reminded the people that Messiah had both an immediate and long-term commitment to His people. Thus, the prophet’s words were “good and comforting” (1:13) to the exiles of Zechariah’s day, as well as to the remnant of God’s chosen people in that future day.

This book is the most messianic, apocalyptic, and eschatological in the OT. Primarily, it is a prophecy about Jesus Christ, focusing on His coming glory as a means to comfort Israel (cf. 1:13, 17). While the book is filled with visions, prophecies, signs, celestial visitors, and the voice of God, it is also practical, dealing with issues like repentance, divine care, salvation, and holy living. Prophecy was soon to be silent for more than four hundred years until John the Baptist, so God used Zechariah to bring a rich, abundant outburst of promise for the future to sustain the faithful remnant through those silent years.

Interpretive Challenges

While there are numerous minor challenges to the reader, two passages within the prophecy present notable interpretive difficulty. In 11:8, the Good Shepherd “dismissed the three shepherds in one month.” The presence of the definite article points to familiarity, so that the Jews would have understood the identity of these shepherds without further reference. It is not so easy for modern readers to understand. Numerous alternatives concerning their identity have been suggested.

One of the oldest, and probably the correct, view identifies them as three orders of leaders: the priests, elders, and scribes of Israel. During His earthly ministry, Jesus also confronted the hypocrisy of Israel’s religious leaders (cf. Matt. 23), disowning them with scathing denunciations, followed by destruction of the whole nation in A.D. 70. Since His First Coming, the Jewish people have had no other prophet, priest, or king.

Considerable discussion also surrounds the identity of the person who had “wounds between your arms” (13:6). Some have identified him with Christ, the wounds supposedly referring to His crucifixion. But Christ could neither have denied that He was a prophet, nor could He have claimed that He was a farmer, or that He was wounded in the house of His friends. Obviously, it is a reference to a false prophet (cf. vv. 4, 5) who was wounded in his idolatrous worship. The zeal for the Lord will be so great in the kingdom of Messiah that idolaters will make every attempt to hide their true identity, but their scars will be the telltale evidence of their iniquity.

I. CALL TO REPENTANCE (1:1–6)

1:1–6 The opening six verses provide an introduction to the entire prophecy in which the prophet calls on the people to repent and never again repeat the past sins of their fathers (cf. 1 Cor. 10:11).

1:1 eighth month of the second year of Darius. Approximately October/November 520 B.C. See Introduction: Author and Date. Zechariah began his ministry two months after the start of Haggai’s ministry (cf. Hag. 1:1) and the resumption of the rebuilding of the temple (cf. Hag. 1:12–15). Most OT prophets dated their prophecies according to the reign of a king in Israel, Judah, or both. Haggai and Zechariah (also Daniel) date their prophecies according to the reign of the Gentile king, indicating that the times of the Gentiles (Luke 21:24) had begun. Zechariah. See Introduction: Author and Date.

1:2 The LORD has been very angry. This actually means “to break out in long-controlled indignation,” reminding the people of the severity of God’s wrath and the necessity of His judgment on their past sins in pre-Exilic times.

1:3 the LORD of hosts. This frequently used name for God shows His might as the commander of the hosts, whether they are the armies of Israel (cf. 2 Chr. 26:11), the armies of the heathen nations (cf. Judg. 4:2), or the heavenly inhabitants (cf. 1 Kin. 22:19). Return to Me. Though primarily a book of consolation, the prophet begins with a call to repentance, to preclude any false security on the part of Israel, i.e., thinking that God would bless His chosen people regardless of their spiritual condition. This expresses the ongoing desire of God (cf. Gen. 17:7; Lev. 26:12; Ezek. 37:27; 2 Cor. 6:16; James 4:8; Rev. 21:3) and the constant condition for blessing.

1:4 Do not be like your fathers. The disobedient, obstinate behavior of their fathers was not so much directed toward the prophets, but at God Himself. The people were well aware of their fathers’ sins (cf. Ezra 9:7) and could look around them and see the results. History should have taught them to repent. the former prophets. A reference to the pre-exilic prophets who preached the same message of repentance, e.g., Isaiah and Jeremiah. Cf. “My servants” (v. 6).

1:5 While both their fathers and the former prophets were dead, the legacy of their fathers’ failure to heed the prophets’ warnings was vividly before them, exemplified by the city of Jerusalem and the temple lying in ruins, needing to be rebuilt.

1:6 God’s Word accomplishes all that He designs (Is. 55:10, 11), in blessing and in judgment. His warnings, so precisely fulfilled, overtook and destroyed their fathers, who recognized God’s hand in the judgment (cf. Ezra 9:6ff.; Lam. 2:17). The Exile was positive proof that God punishes those who sin and reject His warnings. they returned. This would better be translated “they repented” (cf. Dan. 9:1–19).

II. EIGHT NIGHT VISIONS OF ZECHARIAH (1:7–6:15)

1:7–6:15 God gave Zechariah these visions for the comfort of the post-exilic remnant of Israel who had been commissioned to return from Persia to the land promised to Abraham (cf. Gen. 12). They were to rebuild the temple (cf. 1 and 2 Chr.) and to anticipate the day of Messiah’s return, when all of God’s promises to Israel would finally, fully, and ultimately be fulfilled. Some portions of the visions have been fulfilled, but most await the Second Advent of Jesus Christ. The following summary will help to distinguish the contribution of individual visions and clarify the whole. Vision 1—man among the myrtle trees (1:7–17); God promises prosperity to Israel. Vision 2—four horns and four craftsmen (1:18–21); God judges the nations who attacked Israel. Vision 3—man with a measuring line (2:1–13); God rebuilds Jerusalem. Vision 4—cleansing of the high priest (3:1–10); God purifies both high priest and people. Vision 5—golden lamp-stand and two olive trees (4:1–14); God rebuilds the temple. Vision 6—flying scroll (5:1–4); God removes imparted sin/idolatry. Vision 7—woman in basket (5:5–11); God removes the system of false religion. Vision 8—four chariots (6:1–8); God brings peace and rest to Israel. Appendix—coronation of the high priest (6:9–15); Messiah assumes the office of both King and Priest.

A. Man Among the Myrtle Trees (1:7–17)

1:7–17 This is the first of eight night visions which Zechariah saw in a single night. It summarized all the other seven by giving the general theme, leaving the details to the other visions. Reassuring words are provided to the exiles by revealing God’s purpose for the future of His chosen people.

1:7 the twenty-fourth day of the eleventh month. Approximately January/February 519 B.C., three months after Zechariah’s opening call to repentance.

1:8 I saw by night. This first vision revealing God’s plan for Jerusalem begins with the sight of “a man riding on a red horse.” The man is identified as the Angel of the Lord (cf. v. 11). The other riders report to Him, indicating His authority over them. Because of the strength of horses, they became symbols of war. Red is often the symbol of blood, hence judgment (cf. Is. 63:1–4; Rev. 6:3ff.). among the myrtle trees in the hollow. Myrtle trees were associated with booth-making at the Feast of Tabernacles (Lev. 23:33–44; Neh. 8:15) and with messianic blessing (cf. Is. 41:19; 55:13), and thereby possibly speak of restoration and blessing. Their location in the hollow has been thought to refer to a low place where such shrubs would flourish. Because of the lowliness (these shrubs would never exceed eight feet in height), commonness, fragrance (from white blossoms), and abundance in flourishing places, it is best to see these as representing Israel, God’s people. They are the lowly and, yet, enriched people. Their lowliness in the hollow could also refer to Israel’s current humiliation. red, sorrel, and white. Presumably, these other horses had riders as well. The colors may speak of the work of the riders: red speaking of bloodshed and judgment (cf. Is. 63:1, 2), white speaking of victory (cf. Rev. 19:11), and sorrel or a brownish color is possibly a combination of the others. A similar picture is found in Revelation 6:1–8. These horses are about to gain a victorious judgment. Since they are messengers of vengeance, they likely represent angels, frequently employed as God’s instruments of judgment.

1:9 the angel who talked with me. This interpreting angel (1:13, 14, 19; 2:3; 3:1; 4:1) is to be distinguished from the Angel of the Lord (vv. 11, 12).

1:10 walk to and fro. A symbolic, military description of angelic movement patrolling and reconnoitering on a global scale. The purpose is to ascertain the state of the enemy and to respond to God’s will in engaging that enemy triumphantly.

1:11 the Angel of the LORD. Elsewhere, the Angel of the Lord is frequently identified with the preincarnate Lord Himself (e.g., Gen. 16:11, 13; 18:1, 2, 13, 17; 22:11–18; Ex. 3:2, 4; Josh. 5:13; 6:2; Judg. 6:12, 14; 13:21, 22). In verse 13, this angel is called Lord, and is the divine commander-in-chief of this angelic army. all the earth is resting quietly. In contrast to the difficulties facing the exiles, without temple or city walls, the heathen nations were superficially at rest, occupied with their own selfish interests (cf. v. 15). This was generally the condition in the second year of Darius. The contrast makes the plight of Israel all the more distressing and the hope for the fulfillment of Haggai 2:7, 22 more intense.

1:12 The Angel of the Lord interceded to God the Father on behalf of Israel, pleading for the withdrawal of God’s chastening hand. The “seventy years” refers to God’s words to Jeremiah about the length of Judah’s exile (Jer. 25:11, 12; 29:10).

1:13 good and comforting words. The content of these words is given in verses 14–17: (1) God still loved Jerusalem (v. 14), (2) He was angry with the nations who afflicted them (v. 15), and (3) He will bring prosperity to Jerusalem (vv. 16, 17).

1:14 I am zealous for Jerusalem. God first described Himself as jealous when making His covenant with Israel (Ex. 20:5; 34:14). This same jealousy had been experienced by Israel in punishment (cf. Deut. 29:18–28; Ezek. 5:13). That same jealous love is expressed emphatically in the city’s defense.

1:15 Moved by His great love for His people, the Lord acted in anger (cf. v. 2) against the nations which mistreated His people. Although they were His instrument of judgment against Israel, they had exceeded God’s instructions in meting out punishment. They did not understand that God’s intention was to punish for a time and then show compassion (cf. Is. 54:7, 8).

1:16, 17 Not only would the temple, which at that time had only foundations, be rebuilt (cf. Hag. 2:18), but the city itself would again expand due to the prosperity (cf. Is. 40:9, 10). The wall was completed seventy-five years later. God would again comfort Jerusalem (cf. Is. 40:1, 2; 51:3, 12) and would again choose it as the place of His earthly throne (cf. Ps. 132:13). This will be fulfilled in the millennial kingdom of Messiah (cf. Rev. 20). Given the fact that the returning Jews lost sight of their priorities (cf. Hag. 1:1–12), this message reaffirmed God’s plan. It should be noted that the millennial kingdom will provide (1) the presence of God in Jerusalem (Ezek. 48:35), (2) a glorious temple (Ezek. 40–48), (3) a rebuilt Jerusalem (Jer. 31:38–40), (4) the nations punished (Matt. 25:31–46), (5) the prosperity of Judah’s cities (Is. 60:4–9), (6) the blessedness of the people (Zech. 9:17), and (7) the comfort of Zion (Is. 14:1).

B. Four Horns and Four Craftsmen (1:18–21)

1:18–21 The second of eight night visions adds details to the judgment of the nations who persecuted Israel, building upon God’s promise to comfort His people (1:13, 17).

1:18 four horns. Horns were symbols of power and pride (cf. Pss. 75:10; 89:17; 92:10; Dan. 7:24; 8:20, 21; Mic. 4:13). In the context of judgment, each symbolizes either a nation or the head of that nation (cf. Dan. 7:21, 24; 8:3; Rev. 17:12). Here, the horns represent nations that attacked God’s people (vv. 19, 21), referring either to Egypt, Assyria, Babylonia, and Medo-Persia or perhaps, more likely, to the four world empires of Daniel 2 and 7: Babylonia, Medo-Persia, Greece, and Rome, all of which oppressed Israel.

1:20 four craftsmen. The word is literally the term for stone workers, metal workers, and wood workers—those who shape material with hammers and chisels. These “hammers” represent the nations which overthrow the four horns (v. 18). As with the four beasts of Daniel 7, each empire is overthrown by the subsequent one, the last being replaced by Messiah’s kingdom (cf. Dan. 2:44; 7:9–14, 21, 22). Babylon was hammered in a night attack by the Medo-Persians (539 B.C.). With the victory of Alexander over Darius in 333 B.C. at Issus, the Greeks hammered the Medo-Persian “horn.” In the second century B.C., the Roman hammer dropped and, one by one, the nations fell (Israel in 63 B.C.). The Roman Empire, revived in the last days according to Daniel, will be hammered by the returning Messiah (cf. Dan. 2:34, 35, 45).

C. Man with Measuring Line (2:1–13)

2:1–13 The third vision reveals a man with a measuring line. Like the second vision, it also builds on God’s promise to comfort His people (1:13, 17). The restoration of Jerusalem after the return from Babylon is only a foretaste of the future messianic kingdom, because the language of the vision will not be fulfilled historically. Its scope extends beyond the time of Zechariah to the rule of the Messiah on earth.

2:1 a man with a measuring line. The restoration and rebuilding of Jerusalem is symbolized. It is possible that the surveyor is the Angel of the Lord (cf. 1:11; 6:12; Ezek. 40:2, 3), who is laying out the future dimensions of the city.

2:3 angel . . . talked with me. This is the instructing angel of 1:9.

2:4 The news was so wonderful that it was to be heralded immediately. An angel arrived to explain that Jerusalem will become so large that it will extend beyond any walls (cf. Is. 49:19, 20; Ezek. 38:11). The conditions described have at no time been true historically (cf. Neh. 7:4; 11:1, 2); full realization must be assigned to a future earthly kingdom (cf. Is. 49:19, 20). A counterfeit of this unwalled-like safety will exist under Antichrist in the time of tribulation (see notes on Ezek. 38:8–12).

2:5 a wall of fire all around her. Though without walls, Jerusalem will dwell securely because of divine protection. The phrase is reminiscent of the pillar of fire at the Exodus (cf. Ex. 13:21; 2 Kin. 6:15–17; Is. 4:5, 6). I will be the glory in her midst. More than protection, the glory depicts the Messiah’s blessing and personal presence in His earthly kingdom (cf. Is. 4:2–6; 40:5; 60:17, 18; Ezek. 42:1–7).

2:6–9 The prophet turned from the distant future (vv. 4, 5) to the present, summoning those Israelites still in Babylon (referred to as the land of the north, cf. verse 7, because of the direction from which it invaded Israel) to flee before God poured out His judgment on it. This also implied a future call to leave a future Babylon (cf. Rev. 17:3–5; 18:1–8).

2:6 I have spread you. According to 2 Kings 17:6, Israel had been scattered from the Gozan River, two hundred miles west of Nineveh, to Media, three hundred miles east. Some from Judah had even taken refuge in Moab, Ammon, Edom, and Egypt (cf. Jer. 40:11, 12; 43:7).

2:8 He sent Me after glory. The Messiah is sent by the “LORD of Hosts” (v. 9) to procure His glory and to vindicate Him in the nations who have spoiled Israel. the apple of His eye. See note on Deuteronomy 32:10. Harming God’s chosen people is like striking the pupil of God’s eye.

2:10–13 The language is once again messianic, describing the personal presence of the Messiah, dwelling on the throne of David in Jerusalem during the Millennium.

2:11, 12 Echoing the promise to Abraham (Gen. 12:3), many nations will join themselves to the Lord (cf. 6:15; 8:20–23; Is. 2:2–4; 56:6, 7; 60:3). But this will not alter God’s choice of His people; they will still be “His inheritance in the Holy Land” (cf. Deut. 32:9).

2:12 Holy Land. Used only here, the expression is made not because it is the Promised Land but because it will be the site of Messiah’s earthly throne when the land has been cleansed. A holy land is appropriate and expected for its holy Lord (Is. 6:1–5).

2:13 His holy habitation. God’s dwelling in heaven (cf. Pss. 15:1; 24:3).

D. Cleansing of High Priest (3:1–10)

3:1–10 The fourth night vision emphasizes Israel’s cleansing and restoration as a priestly nation. The vision itself is given in verses 1–5, followed by the explanation and significance in verses 6–10. The revealer was most likely God Himself.

3:1 The scene is invested with a judicial character as Joshua, the high priest of the restoration who came back in the first group with Zerubbabel (cf. Ezra 3:2; 5:2; Hag. 1:1), was accused by Satan, who was standing at the right side, the place of accusation under the law (cf. Ps. 109:6). That Joshua was representative of the nation is evident from: (1) the emphasis on the nation in these visions; (2) the fact that the rebuke in verse 2 is based on God’s choice of Jerusalem, not of Joshua; (3) the identification in verse 8 of Joshua and his fellow priests as symbolic of future Israel; and (4) its application to the land in verse 9. Satan. This could also be translated “adversary” and, thus, the person’s identity would be unknown. However, because the activity of accusation is in keeping with Satan (cf. Job 1, 2; Rev. 12:10), his identification is preferable. The malicious adversary stands in the presence of the Lord to proclaim Israel’s sins and their unworthiness of God’s favor. The situation is crucial: if Joshua is vindicated, Israel is accepted; if Joshua is rejected, Israel is rejected. The entire plan of God for the nation was revealed in the outcome. Israel’s hopes would either be destroyed or confirmed.

3:2 the LORD said. The Angel of the Lord is identified as the Lord, thus verifying this “messenger” as deity. See notes on 1:11; Judges 6:11. And the message was crucial in confirming that (1) God had not cast off the Jews, but was consistent with His covenants with them in Abraham and David and (2) His election takes their side against Satan’s accusations. God will do this rebuking, as reported in Revelation 20:10. See note on Jude 9. chosen Jerusalem. God’s favor rested on Israel above any nation on earth (cf. Deut. 7:6–11). He snatched them from potential disappearance in their captivity, like pulling a stick out of the fire just before it is torched (cf. Amos 4:11). Thus, God confirmed His purposes for Israel, all the way from Zechariah’s time to the consummation of human history (cf. Rev. 12:3–17).

3:3 filthy garments. Using the most loathsome, vile term for filth, the phrase pictures the habitual, defiled condition of the priesthood and the people (cf. Is. 4:4; 64:6), which became the basis for Satan’s accusation that the nation was morally impure and unworthy of God’s protection and blessing.

3:4 The removal of filthy garments by the angels (“who stood before Him”) depicted their promised, future, forensic justification, the salvation of the nation (cf. v. 9; 12:10–13:1; Rom. 11:25–27). The high priest was symbolically clothed with rich robes, which spoke of righteousness imputed (cf. Is. 61:10) and the restoration of Israel to her original calling (cf. Ex. 19:6; Is. 61:6; Rom. 11:1, 2).

3:5 a clean turban. The turban, part of the high priest’s dress, was inscribed with the words: “Holiness to the LORD” (Ex. 28:36, 37; 39:30, 31). Zechariah joined the scene, calling for this because it strongly symbolized that Israel’s priestly place with God was restored.

3:6, 7 Although God will keep His promise to justify Israel, reinstate the nation as His priestly people to serve in His house, keep His courts, and have complete access to His presence—all based on His sovereign, electing love and not by merit or works of man—this will not be fulfilled until Israel is faithful to the Lord. It awaits the fulfillment of 12:10–13:1.

3:8 they are a wondrous sign. The companion priests sitting before Joshua were symbols of future Israel, foreshadowing the coming Messiah. My Servant the Branch. Two messianic phrases are combined. “My Servant” is used by earlier prophets to depict the Messiah (Is. 42:1; 49:3, 5; 52:13; 53:11; Ezek. 34:23, 24) and speaks of His complete obedience and His humble estate. “Branch” also points to the Messiah (cf. 6:12, 13; Is. 4:2; Jer. 23:5; 33:15) and denotes His rise from humble beginnings (Is. 11:1; Jer. 23:5, 6) and His fruitfulness (6:12; Is. 11:1).

3:9 the stone. This is another reference to Messiah. In Psalm 118:22, 23; Isaiah 8:13–15; 28:16; Daniel 2:35, 45; Matthew 21:42; Ephesians 2:19–22; and 1 Peter 2:6–8, He is a rejected stone, a stone of stumbling, a stone of refuge, a destroying stone, and a foundation stone. Here, He is the precious foundation stone, with “seven eyes” symbolic of His omniscience and infinite intelligence (cf. 4:10; Is. 11:2; Col. 2:3; Rev. 5:6). The engraving may be a reference to the cornerstone of the temple building, on which will be chiseled an inscription attesting to the divine builder and the purpose for which the building was erected. As such, it is closely tied to the removal of “the iniquity of that land in one day,” symbolized by the removal of filthy garments in verse 4. The phrase looks to the future day when there will be cleansing and forgiveness for the nation as a whole (12:10–13:1; Rom. 11:25–27), made possible through Christ’s redemptive provision at Calvary.

3:10 invite his neighbor under. A common expression in Israel for peace and prosperity (cf. 1 Kin. 4:25; Mic. 4:4), here depicting the peace during the millennial rule of Messiah.

E. Gold Lampstand and Two Olive Trees (4:1–14)

4:1–14 The fourth vision focused on Joshua the high priest and, by extension, the cleansing and restoration of the nation to her divinely appointed role as priest (3:1–10). This fifth vision focuses on the civil leader Zerubbabel, a descendant of David, to encourage him in the work of rebuilding the temple. The faithful completion of the work would then enable Israel again to shine the light of God’s grace (testimony) to the world.

4:1 as a man who is wakened. Once again the interpreting angel comes to awaken the prophet out of spiritual exhaustion from the holy trauma of the previous vision. Cf. Daniel 10:9.

4:2 seven pipes to the seven lamps. The lampstand is the seven-branched kind used in the tabernacle, with the addition of a bowl on the top of it in order to maintain an abundant supply of oil and pipes to carry the oil to keep the seven lamps burning. The picture is of an abundant supply.

4:3 Two olive trees. Olive oil was used in those days to fuel the lamps. The two olive trees supply oil to the bowl. The graphic picture is of limitless oil, supplied automatically without human agency, flowing from the trees down to the bowl, down to the lamps.

4:4 What are these. Zechariah wanted to know the meaning of the two olive trees. Because of Zechariah’s priestly background, his query surprised the interpreting angel (v. 5). His question goes unanswered until later (v. 14).

4:6 This is the word of the LORD to Zerubbabel. The purpose of the vision was to encourage Zerubbabel to complete the temple rebuilding, to assure him of divine enablement for that venture and the endless supply for the future glory of Messiah’s kingdom and temple. The lampstand pictured Israel fully supplied by God to be His light then and in the future. It must be noted that the church has temporarily taken this role presently (cf. Eph. 5:8, 9; Rev. 1:12, 13, 20), until Israel’s yet future salvation and restoration to covenant blessing and usefulness. Cf. Romans 11:11–24. Not by might . . . power, but by My Spirit. Neither human might, wealth, nor physical stamina would be sufficient to complete the work. Only an abundant supply of the power of the Holy Spirit, pictured by the “bowl” (v. 2), would enable him to carry out the task and empower Israel in the Messiah’s kingdom to be a light once again to the world by the operation of the Spirit (cf. Ezek. 36:24).

4:7 Who are you, O great mountain? Because the outcome is guaranteed (vv. 6, 9), any mountain-like opposition will be leveled by God to become like a flat surface. No obstacle will be able to stop the completion of the temple in Zerubbabel’s time nor in the final kingdom of Messiah (cf. Ezek. 40–48). the capstone. The final stone of the building will be put in place, signifying its completion. Grace, grace to it! This blessing signifying shouts of joy and thanksgiving came to pass (cf. Ezra 3:11–13) over the completion of the temple. Contrast this attitude with that of the people seeing the unfinished temple (Hag. 2:3).

4:9 Me. This is the Angel of the Lord (see note on 1:11 ), the protector, deliverer, and defender of Israel, sent to bring completion of this temple to fulfillment. In the future, He will come as Messiah to set up worship in the temple in His kingdom.

4:10 the day of small things. Though the rebuilding of a temple smaller than Solomon’s may have been discouraging to some (cf. Ezra 3:12; Hag. 2:3), the Lord announced that His pleasure was on this work and that His omniscient care (“seven eyes”) was watching over and taking pleasure in its completion. He said in effect, “Don’t despise what God is pleased with.” This temple was merely a picture of the glorious millennial temple when Messiah comes to reign. That temple will make all others pale by comparison (cf. Ezek. 40–48).

4:14 These are the two anointed ones. The two olives trees (vv. 3, 11) represent the kingly and priestly offices in Israel through which the blessing of God was to flow. The two olive branches (v. 12) are the two men who occupied the supreme positions in those offices at that time: Zerubbabel, as a descendant of David, and Joshua the high priest, a descendant of Eleazar. Together, they foreshadow the Messiah, in whom these two offices are combined (cf. 6:13; Ps. 110) and who is the true source of blessing to make Israel the light to the nations (cf. Is. 60:1–3). They had positions of responsibility in service to “the LORD of the whole earth,” a millennial term that points to the final kingdom (cf. Mic. 5:4).

F. Flying Scroll (5:1–4)

5:1–4 This sixth vision of the flying scroll depicts the Word of God which has been disobeyed by Israel and the entire world. It calls for God’s righteous judgment of the sinner according to His standard, clearly set forth in His Word.

5:1, 2 This flying scroll, unfurled for all to read both sides, measured thirty feet long and fifteen feet wide (a cubit being eighteen inches), exactly the size of the Holy Place in the tabernacle. The scroll represents, then, a divine standard by which man is to be measured.

5:3 curse. The scroll, symbolizing the law of God, is a figure for a curse or punishment on all who disobeyed it and for blessing on all who obeyed it (cf. Deut. 27:26; 28:15–68). A similar picture is presented in Revelation 5:1–9; 10:1–11. Every thief . . . Every perjurer. Written on both sides, the scroll probably contained the Ten Commandments, not just two. The two singled out, the third and eighth, are most likely representative of all the commands of God’s Law which Israel was guilty of violating (cf. James 2:10). It has an immediate message to those of Zechariah’s time that God will root out and destroy the sinners who reject His Word, but it also has a future message for Israel and the world prior to Messiah’s kingdom (cf. Ezek. 20:33–38; Matt. 25:31–46).

5:4 There is no escape from the judgment of God. His Word will enter the place of sinners and remain there until it has accomplished its purpose (Is. 55:10, 11), which will be particularly true in the kingdom. The promise of the land in Deuteronomy 30:1–10 will be fulfilled in the future day, as will consuming judgment (cf. Rev. 6–19).

G. Woman in Basket (5:5–11)

5:5–11 The previous vision dealt with the purging of sinners from the land. This seventh vision of a woman in a basket continues the theme, focusing on the removal of the whole sinful system from Israel, which will happen before the kingdom comes (cf. Ezek. 20:38).

5:5, 6 The wicked system is represented as a basket with a woman held captive inside under a lead lid. An ephah (basket) was smaller than a bushel, holding about five gallons. Like the flying scroll (cf. vv. 1–4), this was obviously enlarged for the purpose of the vision. The people of Israel are seen as pieces of grain, perhaps indicating that the wickedness is particularly materialistic. This was a sin that Israel picked up in Babylon and it has influenced them through the centuries until they are removed by the Messiah in the last days. This secular commercialism is central to the final world system (cf. Rev. 18).

5:7, 8 woman. Inside the basket was sitting a woman, personifying this final wickedness (cf. Rev. 17:3–5), which is not dormant, since the lead cover is required to restrain it in the basket (cf. 2 Thess. 2:6–8).

5:9 two women . . . wind in their wings. Since storks are unclean birds (Lev. 11:19; Deut. 14:18), these must be agents of evil, demonic forces, protective of the wicked secularism, who set up the final system of evil. God allows them to set up the world system that the Lord destroys when He returns (cf. Rev. 19:11–16).

5:11 Shinar. The destination of the women bearing the basket was Shinar, an older word designating Babylon (cf. Gen. 10:10). Shinar is used possibly to recall the Tower of Babel as a symbol of opposition against God (cf. Gen. 11:2). There, it will be placed in a “house,” possibly referring to a temple, in which it would be set on a base or pedestal as an idol. Again, the vision is unmistakably looking forward to the final Babylon of Revelation 17; 18 at the Second Coming of Christ (cf. Mal. 4:1–3).

H. Four Chariots (6:1–8)

6:1–8 The eighth and final vision completes the cycle and connects with the first vision. It pictures four chariots with the horses introduced in the first vision (1:8), symbolizing God’s angelic agents (cf. v. 5) swiftly carrying out His judgment on the nations, just prior to the establishment of the messianic kingdom.

6:1 two mountains . . . of bronze. Representing the reality of God’s judgment on the nations who attack Israel, the two mountains are probably Mount Zion and the Mount of Olives, where the Lord will return and judge (cf. Joel 3:2, 12, 14; Zech. 14:4). This valley, called Jehoshaphat (“Jehovah judges”) could refer to the Kidron Valley between these two mountains. Jews, Christians, and even Muslims have long taught that the last judgment will be there. The bronze has a symbolic relationship to judgment as in the case of the bronze serpent (Num. 21:9) and/or the bronze altar (Ex. 27:2), where sin was dealt with by God.

6:2, 3 The judgment scene is further dramatized by these chariots and horses. For the significance of the horses’ colors, see note on 1:8. The addition of “black” horses may represent famine and death. The “sorrel” horse has been replaced with “dappled” (i.e., spotted) horses. A similar picture is found in Revelation 6:1–8, where the horsemen of the apocalypse appear in judgment imagery, riding forth in vengeance on the nations.

6:5 four spirits of heaven. This imagery represents divine angelic agents sent out to execute judgment on behalf of the “LORD of all the earth,” a millennial title designating the universal rule of the Messiah in the kingdom age (cf. 4:14; Mic. 4:13).

6:6, 7 going . . . throughout the earth. These angelic judgment carriers unleash catastrophic judgment on the earth (cf. Rev. 6:1–19:16 for similarities). Nothing is said about going east and west because of the sea and the desert. Israel’s enemies came from the north (Assyria, Babylon, Seleucids, and Romans) and the south (Egyptians). This north-south exit leads to a worldwide unleashing of judgment on the nations all over the earth (cf. Matt. 25:31–46).

6:8 rest to My Spirit. As a result of God’s judgment of His enemies, His wrath can rest. God has been avenged by this action, particularly in regard to the power from the north being judged finally. This likely refers to the final Babylon (cf. Rev. 17, 18). Until this judgment is finished and God’s wrath rests, the kingdom can’t be established (Rev. 19; 20) with the Messiah on His throne.

I. APPENDIX: CORONATION OF JOSHUA THE HIGH PRIEST (6:9–15)

6:9–15 Joshua served as an illustration of the Messiah in this passage in that Zechariah’s crowning of Joshua, the high priest, was a miniature, advance illustration of the future coronation of Messiah, the Branch, who will unite the two offices of priest and king (v. 13). This appendix supplements visions four and five (3:1–10; 4:1–14) and culminates the series of eight visions with the climax of history—the coronation of the Lord Jesus Christ.

6:10 gift from the captives. Jewish exiles who remained in Babylon, but who had come bearing gifts for the building of the temple, are identified. Zechariah was told to meet them that same day and receive their gifts.

6:11 an elaborate crown. Zechariah was not to make a high priest’s crown or turban, but an ornate crown, one constructed of many circlets, a majestic crown (like the one on the returning Messiah in Rev. 19:12). This crown was to be set on the head of the high priest, Joshua. In the OT, the kingly and priestly offices were kept rigidly distinct. The office of king belonged only to the house of David, while the office of priest was only for the house of Levi. Uzziah’s mingling of the two brought about his death (cf. 2 Chr. 26:16–23). But here, this act is ordered by God to depict the coming King/Priest Messiah.

6:12 the Branch. Though the crown was placed on the head of Joshua, the high priest (v. 11), the act was a symbol of that future crowning of Messiah, the Branch (cf. 3:8). In Messiah, the offices of king and priest will be united.

6:12–15 In this brief section, eight facts are given about Messiah, the Branch: (1) He will come from Israel (“His place,” v. 12); (2) He will build the millennial temple (vv. 12b, 13a); (3) He will be glorious (v. 13); (4) He will be king and priest (v. 13); (5) He makes peace (v. 13); (6) He opens the kingdom to Gentiles (v. 15a); (7) He will corroborate God’s Word (v. 15b); and (8) He demands obedience (v. 15c). This last feature, as always, is the essential matter. After Israel believes, the Messiah will come to set up His kingdom (cf. 12:10–13:1; 14:9–21). However, faith and cleansing must come first.

6:12, 13 He shall build the temple. The rebuilding of the temple was promised to Zerubbabel (cf. 4:9, 10). The building of this temple, promised to Messiah, points to the construction of the millennial temple (cf. Is. 2:2–4; Ezek. 40–43; Hag. 2:6–9).

6:14 The crown was not to be kept by Joshua, but was to serve as both a memorial to the devotion of the men who came from Babylon and, more importantly, as a reminder of the coming of Messiah, the ultimate hope of Israel. Helem . . . Hen. Helem is apparently another name of Heldai, and Hen another name for Josiah the son of Zephaniah (see v. 10).

III. FOUR MESSAGES OF ZECHARIAH (7:1–8:23)

7:1–8:23 As a result of the night visions which described the future of Israel, including the subjugation of her enemies, the final regathering to the land, her cleansing, restoration, and the coming of Messiah and His kingdom, the Jews were greatly encouraged and comforted. The temple was more than half done, all obstacles to the construction were removed by the decree of Darius confirming the decree of Cyrus (cf. Ezra 6:1–14); and all was going very well. This gave rise to a question by the delegation from Bethel involving the continuation of a national fast to mourn the fall of Jerusalem and the destruction of the temple. Though Jerusalem had no walls yet and there were many ruins (cf. Hag. 1:4), now that the temple was being finished, they were sent to inquire of the Lord and the priests whether they needed to continue the fast.

The question is answered negatively in chapter 7 with two messages and positively in chapter 8 with two messages. Each of the four messages was given to impress on the people the need to live righteously. As with chapters 1–6, the prophet began historically and then moved prophetically to the time of the Second Advent of Christ.

A. Question about Fasting (7:1–3)

7:1 the fourth year of King Darius. November/ December 518 B.C., two years after Zechariah’s first message (cf. 1:1) and the night visions (cf. 1:7), and two years before the temple was completed.

7:2 to the house of God. While “house of the LORD” is used of the temple about 250 times in the OT, nowhere else in the OT does Bethel (which means “house of God”) refer to the temple. The word is best viewed as a reference to a city and not the temple. These men came “from” rather than “to” Bethel, a town twelve miles north of Jerusalem. Since the return from Babylon, the Jews had rebuilt and reinhabited Bethel (cf. Ezra 2:28; Neh. 7:32).

7:3 weep in the fifth month and fast. The Day of Atonement was the only annual fast required by God’s Law (Lev. 23:27), although other occasional fasts were called for by God (cf. Joel 1:12, 14). The fall of Jerusalem was remembered by four fasts (cf. 2 Kin. 25; Jer. 39:1–4; 41; 52:13), in the fourth, fifth, seventh, and tenth months (see note on 8:19). Because the temple was burned in the fifth month (July–August), that fast was considered the most serious and, thus, the delegation uses it as the test case (cf. 2 Kin. 25:8; Jer. 52:12). They had kept this wailing and fasting for “many years,” but it seemed only a wearisome ritual in light of their present prosperity.

B. Four Responses (7:4–8:23)

1. Rebuke for wrong motives (7:4–7)

7:4–7 This is the first of four messages which responds to the request in verse 3. The Lord responds with a rebuke.

7:5 seventh months. This fast mourned the death of Gedaliah, the governor appointed by Nebuchadnezzar (2 Kin. 25:22–26; Jer. 41) after the fall of Jerusalem in 586 B.C.

7:5, 6 did you really fast for Me. Zechariah pointed out that they were not fasting out of genuine sorrow and repentance, but out of self-pity (cf. Is. 1:10–15; 58:3–9).

7:7 obeyed the words. The important matter is not ritual, but obedience. It is obedience to God’s Word that brought in the past great joy, peace, and prosperity to Israel, that covered the land during the time of David and Solomon. If the present generation in Zechariah’s time substitutes ritual for obedience, they will also lose the joy, peace, and prosperity they were enjoying. South . . . Lowland. A reference to the area south of Beersheba and the Mediterranean coastal plain, encompassing the land from south to west.

2. Repentance required (7:8–14)

7:8–14 This is the second of the four messages in answer to the question (v. 3). Harkening back to his opening call (1:4) and to the warnings of earlier prophets (cf. Is. 1:11–17; 58:1–7; Amos 5:10–15), the prophet alerts the delegation to produce the fruits of righteousness that demonstrate obedience to God’s Word (vv. 9, 10) and to revisit the actions of their fathers who deliberately rejected God’s Word (vv. 11, 12a), which activated the fury of God against them (v. 12b). Cf. Deuteronomy 28:15–68; 2 Chr. 36:14–16.

7:12 by His Spirit. The Holy Spirit served a vital function in the revelation and inspiration of God’s Word through human authors (cf. 1 Cor. 2:10; 2 Pet. 1:21).

7:13 I would not listen. This reflects a severe form of God’s wrath by which He abandons disobedient sinners. See note on 11:9; cf. Judges 10:13, 14; 16:18–21; Proverbs 1:24–31; Hosea 4:17; Matthew 15:14; Romans 1:18–32.

7:14 I scattered them. This refers to the captivity and dispersion of the people, plus the desolation of the land in their absence (cf. Deut. 30:3–10).

8:1–23 Continuing his response to the delegation from Bethel, Zechariah contrasted Israel’s past judgment with the promised future restoration. In light of past captivity, the nation was to repent and live righteously; in light of promised future blessings, Israel is to repent and live righteously. The last two messages (vv. 1–17 and 18–23) look positively to the future, when Israel will be brought to a place of special blessing and fasts will become feasts.

3. Restoration of favor (8:1–17)

8:2 zealous. See note on 1:14. This very strong language expresses the idea that God can’t bear the estrangement from His chosen people brought about by their sin, nor can He always tolerate the enemies of Israel. His love for Israel is so great that He will come in full presence to Israel again and dwell with His people. Ezekiel had the vision of God leaving Jerusalem (Ezek. 8–11) and of His presence returning (43:1–5). Zion. The mountain on which ancient Jerusalem was built, which became a name for the city.

8:3 City of Truth. A city which is characterized by truth, both in word and in deed (vv. 8, 16), because it is ruled over by Messiah who is characterized by truth (John 14:6). The Holy Mountain. Zion is holy because the King who lives there is holy (Is. 6:3).

8:4, 5 The most defenseless people of society will live in tranquility, peace, and security (cf. Is. 65:20–22).

8:6 Men tend to limit God (cf. Ps. 78:19, 20, 41), but nothing is too hard for the Lord (cf. Gen. 18:14; Jer. 32:17, 27). “Just because they seem too difficult for you,” the Lord asks, in effect, “must they be too hard for Me?”

8:7, 8 east . . . west. The context assures that this return speaks of a worldwide regathering at the Second Advent of Christ. The return from Babylon cannot be in view also, since Israel had not been scattered to the west until the diaspora engineered by the Romans in the first century A.D.

8:8 See note on Zechariah 1:3. This refers to Israel’s national conversion, spoken of in 12:10–13:1, by Jeremiah (32:38–41), and by Paul (Rom. 11:25–27).

8:9–17 The practical results of verses 1–8 were laid out for the people. In view of such a glorious future, the people were exhorted to renew their energy toward the building of the temple and toward righteous living.

8:9 the prophets. This refers to Haggai and Zechariah for sure; possibly, there were non-writing prophets also.

8:10, 11 Zechariah recalled the immediate years prior to 520 B.C., described in Haggai 1:6–11, when their hassles and intrigues with the Samaritans and their love of ease and comfort developed indifference toward building the temple, resulting in divine punishment. But since they had started again to build the temple, God would not treat the people as He had those described in verse 10.

8:12, 13 The richness and comprehensiveness of these prosperity promises look beyond the historical moment to the time when Messiah reigns in His millennial kingdom. This will be a reversal of Deuteronomy 28:15–68 and Jeremiah 24:9; 25:18; 29:22.

8:14, 15 The sorrows of past judgment became the pledges of future blessings (cf. Jer. 32:42).

8:16, 17 As always, the promised blessings are connected with obedience to God’s righteous standards. Such obedience can only be brought about by the power of the Spirit in the life of a person who has been transformed by God’s grace through faith. These standards are reminiscent of Psalms 15:1–5; 24:4; Proverbs 6:20–22.

4. Fasts become feasts (8:18–23)

8:18, 19 The fourth and final response to the delegation from Bethel notes how national days of fasting and mourning will be transformed into joyous feasts. This was really the answer to the original question in 7:3. Turn the fasts into feasts of joy in light of the promised blessings of God.

8:19 In addition to the fasts of the fifth and seventh months (see notes on 7:3, 5), two additional fasts were held. In the fourth month, they commemorated the breaching of the wall of Jerusalem (2 Kin. 25:3; Jer. 39:2–4) and in the tenth month, they remembered the beginning of the final siege of Jerusalem which began in 588 B.C. (2 Kin. 25:1; Jer. 39:1).

8:20–22 Israel restored in millennial glory will be the means of blessing to all the world (cf. Is. 2:2–4; Mic. 4:1–5). Gentiles from around the world will make a pilgrimage to Jerusalem to entreat the Lord. This signifies salvation of people from all over the world during the kingdom, fulfilling Psalm 122.

8:23 In those days. In the days in which the messianic kingdom on earth is inaugurated (see note on Joel 3:18 ), the Jews will truly be God’s messengers as originally intended, and will bring multitudes to Christ. The ten-to-one ratio represents a vast number of Gentiles who will come (cf. Gen. 31:7; Lev. 26:26; Num. 14:22; 1 Sam. 1:8; Neh. 4:12). The Messiah, in the midst of millennial Israel, will be the attraction of the world. People, seeing the Jews so blessed in their kingdom, will demand to go and meet the Savior King.

IV. TWO BURDENS OF ZECHARIAH (9:1–14:21)

9:1–14:21 Using the phrase “in that day” eighteen times, Zechariah places primary focus in his final two undated oracles on: (1) the downfall of the nation; (2) the salvation of Israel; and (3) the establishment of the Messiah as King. The first oracle (9:1–11:17) deals with the first and third features and ends with prophecies of the rejection of Christ at His First Coming; the second oracle (12:1–14:21) deals with the second and third, culminating with the kingdom of Messiah Christ.

A. Messiah’s Rejection at First Advent (9:1–11:17)

9:1–8 This oracle features a series of judgments announced against the nations surrounding Israel (vv. 1–7), with deliverance promised for His people (v. 8). Most understand this to be a prophecy about the famous Greek conqueror, Alexander the Great’s victories, given approximately two hundred years before he marched through Palestine. He provides an analogy of Christ returning to judge the nations and save Israel at the end of the Great Tribulation (cf. Matt. 24:21).

9:1 burden. A heavy, burdensome message (i.e., oracle), the prediction of a threatening event, in this case the judgment of the nations. Hadrach. The location is uncertain. Possibly, it is ancient Hatarika, a city mentioned in the annals of Assyrian kings, in the vicinity of Hamath. The old Jewish tradition made it a compound name, Had meaning sharp and rach meaning soft. The sharp/soft land could be a reference to the dual Medo-Persian kingdom. Media was thought to be the sharp side because of its powerful conquerors like Cyrus, and Persia the soft side because of its debauchery. The cities in verses 1, 2 were major cities under Medo-Persian power. Damascus. This city was to be the main target of the judgment of God, through Alexander, upon the capital of Syria, one of Israel’s worst enemies from c. 900–722 B.C. the eyes of men . . . are on the LORD. God’s judgment through Alexander the Great would be visible to all mankind, especially Israel.

9:2 Hamath. A major city, 125 miles north of Damascus on the Orontes River. Alexander conquered these cities of the Syrian interior under Medo-Persian control, then turned to the coast moving south, conquering the cities of the Phoenicians and Philistines on the way to Egypt. Tyre and Sidon . . . are very wise. Phoenician cities on the Mediterranean coast were known for their skill and wisdom (cf. Ezek. 28:12–15) and Satanic influence (Ezek. 28:11–19).

9:3, 4 Tyre. This city was occupying an island one-half mile offshore, and thought itself to be invincible (cf. Is. 23:1–4). With walls 150 feet high in some places, it was such an impregnable city that the Assyrian Shalmaneser besieged it for five years and failed to conquer it. Nebuchadnezzar tried for thirteen years unsuccessfully. But Alexander, God’s judgment instrument, using the rubble of the mainland city destroyed by Nebuchadnezzar, built a causeway out to the island and destroyed it in seven months (c. 334–332 B.C.).

9:5, 6 The cities of Philistia were terrified at the swiftness with which Alexander the Great’s army was able to conquer Tyre. Then Alexander marched south, conquering all these Philistine cities and killing their national pride.

9:7 This judgment put an end to idolatry for many Philistines who turned to the God of Israel. In the imagery of this verse, the nation is seen as a man with blood in his mouth (from eating sacrifices to idols) and abominations (the other defiled food of idol worship) which are removed. The picture is of conversion to worship the true God. like a Jebusite. These ancient inhabitants of Jerusalem were conquered by David (cf. 2 Sam. 5:6–11) and amalgamated into Israel. So it will be with these Philistines.

9:8 This is the pledge of God’s protection of Jerusalem from Alexander. It came true when, on his way south, Alexander treated Jerusalem with kindness. After having subjugated Egypt, he returned through Palestine again without doing Israel harm. No more shall an oppressor pass through. The supernatural and lasting protection here promised must anticipate the Second Advent of Messiah, whose coming is the subject through the rest of this message. The transition from Alexander to Christ can be understood in this way: If God can use a pagan king to judge the nations and save Israel, how much more will He use His righteous Messiah? So verse 8 bridges to the final judgment and deliverance of Messiah.

9:9, 10 The two advents of Christ are compressed as though they were one as in Isaiah 61:1–3 (cf. Luke 4:16, 21). Actually, verse 9 refers to His First Coming and verse 10 to His Second. OT prophets didn’t see the great time period between the two comings. The church age was a “mystery” hidden from them (cf. Eph. 3:1–9; Col. 1:27).

9:9 King . . . riding on a donkey. Unlike Alexander the Great, this King comes riding on a donkey (cf. Jer. 17:25). This was fulfilled at Christ’s triumphal entry (Matt. 21:1–5; John 12:12–16). The Jews should have been looking for someone from the line of David (cf. 2 Sam. 7; 1 Chr. 17). Four elements in this verse describe Messiah’s character: (1) He is King; (2) He is just; (3) He brings salvation; and (4) He is humble.

9:10–15 Zechariah moves to the Second Advent of Christ and the establishment of His universal kingdom (see notes on 9:9, 10; 11:15, 16 ). Not characterized by bloodshed, Messiah’s rule will be a kingdom of peace in which weapons of warfare will be destroyed or converted to peaceful uses (cf. Is. 2:4; 9:5–7; 11:1–10; Mic. 5:2, 10–15), and peace spreads from the Euphrates River (the starting-point of civilization) to the world.

9:10 Ephraim. This is another name for Israel, used often in the OT for the northern kingdom, and occasionally for the whole nation.

9:11 blood of your covenant. Why is Israel to be so blessed? It is not because of her faithfulness through the centuries, but because of God’s unfailing devotion to His covenant of blood made with Abraham (Gen. 15:1–10), which is in force as long as God lives. from the waterless pit. Prisoners in ancient times were often kept in dry wells or pits, like Joseph was (Gen. 37:24, 28). The exiles of Israel, pictured as being in a dry well of captivity, suffering, and despair, will be freed because of His unbreakable covenant with them. They are called “prisoners of hope” (v. 12) who are to receive “double” blessing (cf. Is. 61:7).

9:13–15 Reminiscent of the Exodus (Ex. 19:16–19; Hab. 3:3–15), the Lord will protect and empower them (cf. Is. 11:11–16; Zech. 12:6, 8). The initial historical fulfillment of this prophecy came when the Maccabees defeated the Greeks c. 167 B.C.; the final, complete fulfillment will occur at His Second Advent. The Maccabean triumph is only a pledge and a preview of final triumph over all enemies.

9:15 subdue with slingstones. This may mean the Jews will easily subdue their enemies as David did Goliath (Judg. 20:16). Or better, it should be rendered “trample on sling stones,” meaning that they will contemptuously tread on the harmless missiles cast at them by their enemies. This could depict the futility of Armageddon when the armies of the God-hating world gather in Israel and are destroyed by the Messiah (cf. Rev. 16:12–16; 19:11–16). The bloodshed of the godless will be visible in that day, from one end of the land of Palestine to the other, like blood splattered on the corners of the altar of sacrifice from basins which caught it when the animal was slain (cf. Rev. 14:20). drink and roar. This describes Israel’s excitement and exuberance over their victory.

9:16, 17 Abundant prosperity, such as the world has never seen, results in excessive rejoicing and praise from God “saving” His people, Israel (cf. Deut. 33:28; Ps. 4:7, 8).

10:1 Ask the LORD for rain. In light of the promised blessings of 9:17, the prophet encourages the people to request these blessings from the Lord, with confidence. There will be literal rain and latter rain (April/ May) in the kingdom (cf. Is. 35:1–7), making the land flourish, but the promise here extends to spiritual blessings (cf. Hos. 6:1–3). The “latter rain” of spiritual grace and goodness from God will bring refreshment to people’s souls (cf. Is. 44:3).

10:2 idols . . . diviners. In contrast to God who provides abundance, idols or household gods (cf. Gen. 31:19, 34) and demonic fortunetellers left Israel as sheep without a shepherd (cf. Ezek. 34:6–10). God will judge them for this false leadership (v. 3). The implication of these words is that a similar deception will occur in the end times. The NT confirms this (cf. Matt. 24:5, 11, 22–28; 2 Thess. 1:8–12).

10:3 royal horse. Though like sheep, Israel will become like an invincible royal warhorse when strengthened by the Lord to conquer His foes (12:8).

10:4 cornerstone. This is a frequently used messianic title (cf. Is. 28:16; Eph. 2:20; 1 Pet. 2:6–8). Christ is the foundation on which His kingdom rests. tent peg. This may refer to a peg attached to the tent’s center pole on which utensils and valuables were hung. Messiah is the peg in the midst of His kingdom, for all the glory of the kingdom will hang on Him (cf. 6:13; Is. 22:23–24). battle bow . . . ruler. Another reference to the Messiah (cf. 9:13; Rev. 19:11–16), under whose authority every ruler will be sanctioned.

10:5 the LORD is with them. The prophet pictured foot soldiers overpowering the cavalry (cf. 12:1–9) in battle. This analogy was to illustrate the power of God’s people when He is “with them.”

10:6 house of Judah . . . Joseph. Both the Southern and Northern kingdoms will be restored to a position of blessing, as the whole nation is restored in millennial blessing (cf. Jer. 32:37). I am the LORD their God. The reason for Israel’s restoration was because of God, the covenant keeper, who gave a strong reiteration of His continuing, unconditional commitment to them. The curses of Deuteronomy 28:15–68 expressed by the Assyrian and Babylonian deportations did not abrogate God’s promised blessings to Israel or transfer them to another people. Even after they had crucified the Messiah, Peter told them they were still able to receive the promise (cf. Acts 2:39) because the Abrahamic covenant was still in place and they were the people of God’s promise (Acts 3:25).

10:7 The joy of the restored nation of Israel at the beginning of the Millennium is compared to those who have been drinking wine (cf. Is. 66:10–14; Zeph. 3:14–20).

10:8 I will whistle for them. The prophecy summarized what had been said, namely, the Messiah’s call for Israel to be redeemed and for them to be regathered in His land (cf. Is. 5:26). As in Egypt (cf. Ex. 1:8–22), those of Israel who are protected by God because of their faith in Messiah will survive the Tribulation and enter the Millennium to multiply greatly (cf. 2:4; Is. 54:1–3).

10:9, 10 Another summary is given stating that, as God had previously scattered His people all over the world (A.D. 70), He would bring them back to populate His messianic kingdom (cf. Is. 11:11, 12; 49:20–22).

10:11 Similar to Israel crossing the Red Sea, God will remove both geographical and political obstacles to Israel’s return for the kingdom of Messiah. Assyria and Egypt, traditional enemies of Israel, symbolize any nation that would try to prevent God from fulfilling His will (cf. Is. 11:11, 12).

10:12 walk . . . in His name. The people of Israel will be the messengers of their Messiah in the millennial kingdom. This is the complete spiritual restoration spoken of by Ezekiel (cf. Ezek. 36:21–38; 37:1–14, 22–28).

11:1–17 In stark contrast to chapters 9 and 10, in which Messiah is pictured as a wonderful Shepherd, this passage presents an ugly picture of the rejection of the Messiah, the true Shepherd. The prophet turns from the glories of the accepted Messiah at His Second Coming to the national apostasy and rejection of Messiah at His First Coming.

11:1–3 As a fire sweeping down to ravage the whole land of Israel, Zechariah described a fire of judgment that would consume the ungodly as a conflagration consumes trees. The devastation is not limited to spiritual judgment only, but includes the death of people as the land of Israel is judged. The language is the book’s most poetic. “Lebanon,” “Bashan,” and “Jordan” represent the whole land as judgment sweeps from top to bottom covering the entire nation from the north, inland, and finally down the Jordan Valley to the southern border.

11:2 Wail, O cypress. If the mighty cedars have fallen, surely the more vulnerable smaller trees will be unable to stand. oaks of Bashan. The poem moves from Lebanon, on the northern border of Israel, to Bashan, east of the Sea of Galilee, known for its oaks and lush pastures (cf. Amos 4:1; Mic. 7:14).

11:3 wailing shepherds. The shepherds lament the loss of their pastures, and the young lions their homes and food. Both are poetic figures of the misery that will occur in the land under the ravaging judgment. As the chapter unfolds, it becomes clear that this most likely prophesies the destruction of Jerusalem in A.D. 70. and the subsequent devastation of the land that resulted in the dissolution of the Jewish state.

11:4–14 The cause for the calamity of verses 1–3 is here given: the rejection of the true Shepherd. God used the prophet Zechariah as an actor playing the part of a shepherd to illustrate the true Shepherd, Jesus Christ, and the rejection He encountered. Instructions given in verses 4–6 are enacted in verses 7–14.

11:4–6 The Lord God said that His people were to be treated like sheep fattened for the slaughter, whose shepherds have no pity but are only interested in money for the meat. Thus, God will serve up His sheep for slaughter without pity. With God’s pity (cf. Hos. 1:6) and protection withdrawn, they will be given over to their Roman “neighbors” and to their “King” Caesar (cf. John 19:14, 15), who will ultimately lead them to their destruction in A.D. 70 by the Roman army (cf. John 11:47–50). Over one million Jews were slaughtered in that assault, and almost half a million in subsequent Roman attacks in Palestine.

11:7–14 Here is the record of Zechariah playing a dramatic role to act out the rejection of Christ that will lead to the judgment of Israel outlined in verses 1–3.

11:7 I fed the flock. The prophet did feed the truth of God to his people as a picture of what Messiah would do when He came. the poor of the flock. Only the poor responded when Jesus came to feed the flock (cf. Matt. 11:5; 1 Cor. 1:26). They were the lowly who would not follow the pride of the priest, scribes, and Pharisees, but believed on Jesus. Beauty . . . Bonds. The prophet’s symbolic act called for him to take “two staffs.” Eastern shepherds often carried two sticks, a rod to ward off wild beasts and a staff to guide and retrieve wayward sheep (cf. Ps. 23:4). The staff speaks of Christ the Good Shepherd who expressed the love and grace of God by tenderly leading and protecting His people (Mark 6:34), while the rod speaks of His unifying ministry, binding together the scattered house of Israel into one fold (cf. v. 14; Matt. 15:24).

11:8 dismissed the three shepherds. Though difficult to identify, one of the oldest interpretations is that this refers to the priests, elders, and scribes of Israel (see Introduction: Interpretive Challenges). Jesus bestowed grace and unity on the populace, but confronted the hypocrisy of these religious leaders. Because they rejected Him, all three offices were obliterated in a short time. God ended the traditional offices of the mediators and in their place brought a new priesthood of believers (cf. 1 Pet. 2:5, 9; Rev. 1:6; 5:10; 20:6). My soul loathed them. Lit. “My soul was short with them,” referring to the limits of God’s patience toward the unrepentant.

11:9 eat each other’s flesh. See note on 7:13. In this drama, Zechariah played the unnatural role of a shepherd who abandons his sheep and stops teaching and protecting them. Those who refused to believe were to be given over to pursue their own desires and left exposed to deadly enemies. In the Roman siege of A.D. 70, some of the starving inhabitants did resort to cannibalism (cf. Jer. 19:9).

11:10 break the covenant. Apparently this refers to God’s Mosaic promise to restrain the nations from decimating Israel if she would consistently obey (Deut. 28:1–14). God set aside His kind and gracious protection and His providential care for His perpetually disobedient people (Deut. 28:15–68), allowing Rome to invade and destroy Israel (cf. Luke 19:41–44; 21:24).

11:11 The believing remnant of Christ’s day knew God’s Word was being fulfilled. They knew judgment was coming, and avoided the long-term consequences by placing their faith in Christ.

11:12 thirty pieces of silver. Zechariah carried on the drama by symbolically picturing Jesus asking those He came to shepherd what they felt He was worth to them. In a mocking response, the leaders offered thirty silver pieces, which was the amount of compensation paid for a slave gored by an ox (cf. Ex. 21:32). This is exactly what Judas Iscariot was paid to betray the Great Shepherd (Matt. 26:14–16). The Jews of Jesus’ day who offered that amount were saying He was worth no more than a common slave.

11:13 The prophet received further instruction in acting out the drama that pictures the rejection of Christ, namely, to throw the thirty pieces into the temple. This was fulfilled when Judas Iscariot, laden with guilt, went back and threw the blood money on the temple floor. The priests gathered the money and used it to buy a field from a potter (cf. Matt. 27:3–10). princely price. This ultimate sarcasm from God greeted the ultimate insult from humanity.

11:14 The breaking of the first staff (v. 10) preceded the Jews’ rejection of the Shepherd; while the breaking of this rod once symbolizing the nation’s unity (v. 7) followed His rejection, being fulfilled in the Roman breakup of the Jewish commonwealth. Josephus recorded that in the Roman conquering, the internal dissension among the people in their conflicting parties set Jew against Jew so that they struck each other as cruelly as the Romans struck them.

11:15, 16 With the removal of the true Shepherd, the drama called for the prophet to play a foolish shepherd, who depicted the Antichrist of Daniel’s seventieth week (cf. 2 Thess. 2:3; John 5:43; Dan. 9:27). Zechariah’s prophecy jumped from the first century A.D. to the last days before the Second Coming, omitting the present mystery of the church age (see notes on 9:9, 10; 9:10–15). This foolish (wicked) shepherd had a broken staff or club which he used to beat stubborn sheep into submission, something clearly inappropriate for a shepherd who thoughtfully and tenderly cared for his sheep. God permitted this wicked shepherd to arise, to destroy the sheep. Because they did not choose the Good Shepherd, Israel will receive a foolish one who will do absolutely the opposite of what is expected of shepherds—he will destroy the sheep (v. 16). This is exactly what Antichrist does (cf. Dan. 9:27; Matt. 24:15–22).

11:17 his arm . . . right eye. Zechariah condemned the worthless shepherd, noting that his strength (“arm”) and his intelligence (“eye”) would be taken away from him (cf. Dan. 7:9–14, 24–27; 8:23–25; 2 Thess. 2:8; Rev. 19:20; 20:10).

B. Messiah’s Acceptance at Second Advent (12:1–14:21)

12:1–14:21 The second and final burden of Zechariah presents the familiar theme of Israel’s ultimate deliverance and salvation. In contrast to initial judgment, he now encourages God’s covenant people with a description of her restoration and blessing in the millennial kingdom, as true to His character and Zechariah’s name, “the LORD remembers.”

12:1 burden . . . against Israel. See note on 9:1. The prophecy described a future siege against the nation, indicating that there would be significant devastation before there was repentance and conversion in Israel (cf. 14:1, 2). stretches . . . lays . . . forms. The God who performed the work of creation will ultimately do the work of consummation.

12:2 cup of drunkenness. Jerusalem is pictured as a large basin from which the nations will figuratively drink with eagerness, only to find themselves becoming intoxicated, disoriented, and thus easy prey for divine judgment at the end of Daniel’s seventieth week in the battle of Armageddon when nations gather to attack Jerusalem (cf. Ezek. 38:1–6, 14–16; Dan. 11:40–44; Rev. 9:13–16; 14:20; 16:12–16).

12:3 will surely be cut in pieces. Like lifting a heavy weight, Jerusalem will “seriously injure” (lit.) any people who try to gain victory over it. This is due to divine intervention (cf. vv. 4, 5).

12:4 Horses, ancient symbols of strength, emphasize God’s superior power over Israel’s enemies. Confusion, madness, and blindness are noted as curses on Israel in Deuteronomy 28:28; here, they are promised to Israel’s enemies.

12:5 Knowing that God had chosen Jerusalem as the city of His special affection will give confidence to the “governors” (leaders) all over the land (cf. Ps 46:5). This verse has overtones indicating the saving faith of the Jews in that day, since they are claiming to have trust in God.

12:6 Two similes describe the operation of God’s power: a “firepan” used to carry hot coals to start a wood fire and a “torch” used to light dry grain. Thus will the power of God devour the armies that attack Israel in the latter days.

12:7 Judah first. God will first deliver the defenseless country people prior to the wellfortified capital, demonstrating that the battle was not won by military might or strategy.

12:8 The Lord will make the feeble like David, the greatest soldier in Israel’s history (cf. 1 Sam. 18:7). The “house of David,” like the “Angel of the LORD,” are most likely references to the Messiah Himself, who will be the strength of His people.

12:9 See note on 12:2 for important cross references.

12:10 I will pour. God, in His own perfect time and by His own power, will sovereignly act to save Israel. This was prophesied by other prophets (cf. Ezek. 39:29; Joel 2:28–32), and by the apostle Paul (cf. Rom. 11:25–27). Spirit of grace and supplication. The Holy Spirit is so identified because He brings saving grace and because that grace produces sorrow which will result in repentant prayer to God for forgiveness (cf. Matt. 5:4; Heb. 10:29). look on Me whom they pierced. Israel’s repentance will come because they look to Jesus, the One whom they rejected and crucified (cf. Is. 53:5; John 19:37), in faith at the Second Advent (Rom. 11:25–27). When God says they pierced “Me,” He is certainly affirming the incarnation of deity—Jesus was God. See note on John 10:30.

12:11 Hadad Rimmon . . . Megiddo. The bitter mourning of that day is compared to the death of righteous king Josiah at Hadad Rimmon in the Megiddo plain (cf. 2 Chr. 35:20–24), located northwest of Jerusalem (cf. James 4:8, 9).

12:12–14 The royal (David and his son Nathan) and priestly (Levi and his grandson Shimei) lines, who in the past had set an evil example, were foremost in their contrition and mourning (cf. Num. 3:17–21; 2 Sam. 5:14). It is possible that Isaiah 53:1–9 comprises the content of their confession. This mourning and deep penitence is not some corporate emotion, but each person individually is brought to sorrow and faith in the Lord Jesus Christ. See note on Revelation 11:13.

13:1 house of David . . . inhabitants of Jerusalem. The totality of cleansing is noted by its effect on both royalty and commoners. a fountain . . . for sin and for uncleanness. A symbolic reference to the means of cleansing and purification through the atoning death of the pierced One (cf. 1 John 1:7). This has direct reference to the New Covenant of Jeremiah 31:31–34; Ezekiel 36:25–32; Romans 11:26–29. So the storm that broke upon Israel for the crime of Calvary and has raged with unmitigated fury for long, tragic centuries will suddenly end, and salvation will turn sin into righteousness in the gladness and glory of Messiah’s kingdom.

13:2–6 When Christ returns and cleanses Israel from her defilement, He will also cleanse the nation from the deception of false prophets and their demonic religion.

13:2 unclean spirit. The agents of idolatry are false prophets, but the spiritual power behind it is demonic. The wicked spirits who energize false prophets are unclean because they hate God and holiness and drive their victims into moral impurities and false religion (cf. Deut. 32:17; 1 Kin. 22:19–23; Ps. 106:34–39; 1 Cor. 10:20).

13:3 Because of the salvation of God that has cleansed God’s people and made them love Him and His truth, hatred of false prophecy will overrule normal human feelings, causing even a father and mother to put their own apostate child to death (cf. Deut. 13:6–9, 12–15; Deut. 18:18–22). This is a stern reminder of how God will eventually treat those preachers who misrepresent the truth.

13:4, 5 a robe of coarse hair. Because of these stern measures, false prophets will stop wearing the traditional clothing of a prophet (cf. 2 Kin. 1:8; Matt. 3:4). They will adopt a clandestine approach to propagating their demon-inspired lies (cf. Jer. 22:22; Mic. 3:7), and lie if they are asked whether they are prophets, claiming to be farmers.

13:6 wounds between your arms. The phrase cannot refer to Messiah, but is a continuation of the false prophet’s behavior in verses 4 and 5. When the false prophet denies any association with pagan practices, others will challenge him to explain the suspicious wounds on his body. False prophets would cut themselves to arouse prophetic ecstasy in idolatrous rites (cf. Lev. 19:28; Deut. 14:1; 1 Kin. 18:28; Jer. 16:6; 48:37), but they will claim the scars represent some attack they suffered from friends. See Introduction: Interpretive Challenges.

13:7–9 Zechariah turned from the false prophets wounded in their friends’ houses to the true prophet wounded in the house of His friends, Israel. He compressed events of both the First (13:7) and Second (13:8, 9) advents into this brief section. It spoke of Christ’s Crucifixion (v. 7) and the Jewish remnant at His Second Coming (vv. 8, 9).

13:7 My Shepherd . . . the Man who is My Companion. God spoke of the true Shepherd, that mighty Man who is His intimate associate; thus, He identified Christ as His coequal, affirming the deity of Christ (cf. John 1:1; 10:30; 14:9). Strike the Shepherd. In 11:17, it was the worthless shepherd who was to be struck; now, it is the Good Shepherd (cf. 12:10) whose death was designed by God from before the foundation of the world (cf. Is. 53:10; Acts 2:23; 1 Pet. 1:18–20). sheep . . . scattered. See notes on Matthew 26:31; Mark 14:27, where Jesus applies this prophecy to the disciples who defected from Him after His arrest (Matt. 26:56; Mark 14:50), including Peter’s denial (Matt. 26:33–35, 69–75). the little ones. The same as the “poor of the flock” (11:7). The reference is to the remnant of believers among the Jews who were faithful to the Messiah after His Crucifixion. Turning God’s hand “against” them could mean they would suffer persecution, which they did (cf. John 15:18, 20; 16:2; James 1:1); or, it could be translated “upon” and refer to God’s protection of the faithful.

13:8 two-thirds . . . one-third. Only a portion of the people of Israel will remain faithful to Christ and be alive in the end. The spiritual survivors will be the remnant who look upon Christ in repentance at His return (cf. 12:10–13:1), which will include those who make up the 144,000 (cf. Rev. 7:4). These will be the sheep of the sheep-goat judgment after Christ’s return who enter the kingdom alive (cf. Is. 35:10; Jer. 30:11; Matt. 25:31–46).

13:9 each one. From the midst of their fiery refinement, the elect remnant of Israel will see Jesus Christ, their Messiah, and call on Him as their Savior and Lord. Israel will thus be saved and restored to covenant relationship with the Lord.

14:1–21 Chapter 14 is an amplification of 13:8, 9. Prior to Israel’s national conversion (cf. 12:10–13:1), the Jews will make a pact with a false messiah (cf. Dan. 9:27), known as the foolish shepherd (cf. 11:15–17) or Antichrist. In the middle of that seven-year covenant, Antichrist will break his treaty with Israel and require the worship of him alone (Dan. 9:24–27; Matt. 24:15; 2 Thess. 2:3, 4). When Israel refuses, the armies of the world will gather to do battle, climaxing in a great siege of Jerusalem and the battle of Armageddon (Rev. 19). Following the Lord’s victory at that battle (cf. Rev. 19:11–16), will come the full restoration of Israel as anticipated in Hosea 14:4–7; Joel 3:18–21; Amos 9:13–15; Micah 4:1–3; Zeph. 3:14–20.

14:1 the day of the LORD is coming. The “Day of the Lord” is a technical term for God’s wrath unleashed against sinners. Here, Zechariah is looking at the Day of the Lord when His wrath is unleashed against the whole world of sinners, which results in the establishment of the Lord’s millennial reign on earth. See note on Isaiah 2:12 and Introduction to Joel: Historical and Theo-logical Themes. spoil . . . divided in your midst. Jerusalem will be so overcome by the enemy that the spoil will be leisurely divided in the midst of the city, illustrating how completely Jerusalem will be overthrown. This atrocity then triggers the wrath of God against the world in the Day of the Lord.

14:2 I will gather all the nations. God Himself will gather the nations, using them to purge, refine, and judge (cf. Rev. 16:13, 14, 16). Their presence results in an unprecedented time of national calamity. This is the climax of “the time of Jacob’s trouble” (Jer. 30:5–7).

14:3, 4 His feet will stand on the Mount of Olives. To prevent the eradication of His remnant, the Lord will personally intervene to fight against the gathered nations. Just as He fought for His people in the past, so He will do in the future as the ultimate Warrior-King. Jesus will literally return to the Mt. of Olives, located east of the Kidron Valley, just as the angels announced at His Ascension (cf. Acts 1:11). When He does, there will be a great topographical upheaval (perhaps caused by an earthquake), a phenomenon not uncommon when God announces His coming in judgment (cf. Mic. 1:2–4; Nah. 1:5; Rev. 16:18–21). The reaction of people is given in Revelation 6:15–17.

14:4 the Mount of Olives shall be split in two. A valley running east and west will be created as the mountain is pulled northward and southward (cf. Mic. 1:2–4; Nah. 1:5; Rev. 16:18, 19).

14:5 Azal. It is best understood as a place east of Jerusalem, marking the eastern end of the newly created valley. Though the exact identification is unknown, it is possibly the Valley of Jehoshaphat or Valley of Decision (cf. Joel 3:12, 14) which will be for judgment of the nations and for the escape of the half who were not captured (v. 2). all the saints with You. This term could refer to angels, Jewish believers and/or Gentile Christians together (cf. Rev. 19:14).

14:6, 7 As these Jews are fleeing through this newly created valley, the lights in the world will go out (cf. Is. 13:9, 10; 24:23; Joel 2:10; 3:14–16; Matt. 24:29, 30; Rev. 6:12–14) and will be replaced by the light of Christ’s glory (cf. Is. 60:19, 20). Only the Lord knows the fullness of the plan for that day—when the lights go out and then are lit again in the millennial kingdom (cf. Is. 30:26; Mal. 4:2).

14:8 The highest elevation of the temple mount in Jerusalem is more than three hundred feet lower than the Mount of Olives, but the topographical alterations described in verses 4 and 10 will allow the spring to flow toward the Dead Sea (east) and the Mediterranean Sea (west) (see notes on Ezek. 47:1–12 ). It will not dry up in summer, as most Palestinian streams do, but will flow all year, making the desert “blossom as the rose” (Is. 35:1).

14:9 LORD is one . . . His name one. Cf. Revelation 11:15. There will be only one religion in the entire world during the millennial reign of Christ. Ruling with a rod of iron (cf. Rev. 19:15), Christ will have done away with all false religions spawned by Satan. This will be the ultimate fulfillment of the Abrahamic covenant, providing a Jewish people, the nation of Israel, and the land given to Abraham; the Davidic covenant which promised a king from the tribe of Judah and the line of David; and the New Covenant which held out the hope of spiritual redemption for Jew and Gentile. All of this will be fulfilled in and by the Lord Jesus Christ.

14:10 All the land . . . into a plain. The term plain pictures the Jordan Valley, extending from Mount Hermon (elevation 9,100 feet) to the Gulf of Aqabah. Here, the entire land, from Geba 6 miles to the north to Rimmon in the south, would be leveled to become like the well-watered and fertile lowlands of the Jordan Valley (cf. Gen. 13:10), causing Jerusalem to be exalted above like a solitaire diamond on a ring. Jerusalem, having been rebuilt according to these dimensions, will be exalted in both place and purpose, the prominent royal city containing the temple of God and the throne of Jesus Christ (cf. Ezek. 40–48). The locations of these landmarks would be the equivalent of meaning “all Jerusalem, east to west and north to south.”

14:11 safely inhabited. Jerusalem, the city of peace, has been fought over more frequently than any other city on earth, and prayed for over the millennia (Ps. 122:6–9). As promised by God (2 Sam. 7:10–17; Ps. 2:6; Ezek. 37:24–28; Joel 3:16, 17), she will know permanent righteousness and with it peace, rest, and safety.

14:12–15 The prophet, one final time, cycles back over the judgment that precedes the kingdom. God will strike the heathen forces gathered against Israel (vv. 1–3) with a supernatural plague similar to His judgment of the Assyrian army (Is. 37:36), causing a panic so great that they begin to attack one another (cf. Judg. 7:22; 1 Sam. 14:15–20; 2 Chr. 20:23), aiding in the escape of the half (cf. vv. 2, 5). God will enable His people to fight (cf. Is. 11:13, 14). Then He will send a widespread plague that even extends to their animals, preventing their use for military endeavors or escape. This depicts the thwarting of their efforts as God ultimately destroys them by the Messiah (Rev. 19:11–16).

14:16–19 This important passage reveals that some Gentiles will go into the millennial kingdom alive along with the redeemed Jews. A converted remnant from those heathen nations will make annual pilgrimages to Jerusalem to worship the Lord and to celebrate the Feast of Tabernacles during the Millennium. Commemorating the time when God “tabernacled” with Israel in the wilderness, the feast represented the last of the three major pilgrimage festivals (Lev. 23:34–36), marked the final harvest of the year’s crops, and provided a time of rejoicing. In the Millennium, it will celebrate Messiah’s presence again dwelling among His people and the joyful restoration of Israel, including the ingathering of the nations. Those who refuse to go will experience drought and plague. Tragically, as the thousand years go on, there will be many people from all over the world who will reject Christ as Savior and King, joining in a final war against Him, only to be destroyed and cast into hell forever (cf. Rev. 20:7–15).

14:16 Feast of Tabernacles. The historical background can be found in Leviticus 23:33–36; Numbers 29:12–38; Deuteronomy 16:13–17. In addition to the Feast of Tabernacles, two other feasts will be celebrated in the Millennium, i.e., (1) Feast of the New Year (Ezek. 45:18–20) and (2) Feast of Passover/Unleavened Bread (Ezek. 45:21–25). These feasts are no more efficacious than were the feasts of the Mosaic era or the Lord’s Supper in the church age. They all provided a symbolic anticipation or remembrance of Christ’s unique and once-for-all sacrifice at Calvary.

14:17 no rain. Drought is a dreaded punishment (cf. 1 Kin. 17:1–7; 2 Chr. 7:13, 14; James 5:17, 18) since it deprives the people of life-sustaining water.

14:20, 21 Just as the high priest, whose turban was engraved with the phrase “Holiness to the Lord,” was set apart for the service of the Lord (cf. Zech. 3:5; also Ex. 28:36; 39:30), so even mundane and ordinary things like the bells that decorate horses and common pots and pans will be as holy as the high priest and the altar bowls used in sacrifices. There will be no need for distinctions between holy and secular. Everything will be set apart to the service of the Lord in the Messiah’s glorious kingdom.

14:21 Canaanite. This identification is used as a figure for the morally and spiritually unclean persons who will be excluded from entering the millennial temple. Before Israel conquered the Promised Land, the vile Canaanites inhabited it; thus, the term became proverbial in Israel for a morally degenerate, ceremonially unclean person.

Further Study

Feinberg, Charles L. The Minor Prophets. Chicago: Moody, 1980.

Kaiser, Walter C., Jr. Zechariah, in vol. 23 of The Preacher’s Commentary. Nashville: Thomas Nelson 1992.

Unger, Merrill F. Zechariah: Prophet of Messiah’s Glory. Grand Rapids: Zondervan, 1991.