Seventh-day Adventist Bible CommentaryZechariah 1

ZECHARIAH INTRODUCTION 1. Title. The book is named after the man whose prophecies it bears. The name Zechariah, Heb. Zekaryah, means “Yahweh remembers,” or “Yahweh has remembered.” The name was common among the Jews. 2. Authorship. Zechariah was probably a Levite, and may have been a priest (see Neh. 12:16; cf. Zech. 1:1). The fact that in Ezra 5:1; 6:14 Zechariah is called “the son of Iddo” may be accounted for by the free use of “son” for grandson (see on 1 Chron. 2:7). It is almost certain that Zechariah was born in Babylonia. He began his ministry some 16 years after the return from the Captivity, that is, in 520/519 B.C. If he had been born subsequent to the return, his call to the prophetic ministry would have come at a very early age. The latest date given in his prophecy is the 4th year of Darius (ch. 7:1). However, it is most probable that the prophet Zechariah lived to see the completion of the Temple a few years later, in 515 B.C. (see on Ezra 6:15). 3. Historical Setting. Zechariah was contemporaneous with Haggai (Zech. 1:1; Haggai 1:1). For the historical setting see the Introduction to Haggai (pp. 1073, 1074). See also Vol. III, pp. 320–322. 4. Theme. Zechariah, as well as Haggai, was appointed by God to arouse to action the Jews who, because of enemy opposition that came to a head under the False Smerdis (522 B.C.), had left off the building of the Temple (see Vol. III, pp. 70, 71). Zechariah’s prophecies “came at a time of great uncertainty and anxiety,” when “it seemed to the leaders as if the permission granted the Jews to rebuild was about to be withdrawn” (PK 580). His messages, dealing with the work of God and the divine plans for the restoration, were designed to bring encouragement to the flagging zeal of the Jews. As a result of the inspiring messages and leadership of Haggai and Zechariah the Temple was soon completed (Ezra 6:14, 15). Zechariah’s messages, setting forth Jerusalem’s glorious future, were conditional (Zech 6:15). Because of the failure of the Jews, when they returned from captivity, to meet the spiritual conditions upon which their prosperity was based, the prophecies were not fulfilled in their original intent. However, certain features will be fulfilled in the Christian church (see pp. 30–36). 5. Outline. I. Promises of Restoration, Zech. 1:1 to 6:15. A. Introduction and appeal to follow the Lord, 1:1–6. B. Eight visions, 1:7 to 6:8. 1. First vision: the horsemen, 1:7–17. 2. Second vision: the four horns and four carpenters, 1:18–21. 3. Third vision: the man with the measuring line, 2:1–13. 4. Fourth vision: Joshua and Satan, 3:1–10. 5. Fifth vision: the golden candlestick and two olive trees, 4:1–14. 6. Sixth vision: the flying roll, 5:1–4. 7. Seventh vision: the ephah and the woman, 5:5–11. 8. Eighth vision: the four chariots, 6:1–8. C. The advent and work of Christ, the Branch, 6:9–15. II. Reproof for Sin and Appeal for Righteousness, 7:1 to 8:23.

A. Hypocritical fasting denounced, 7:1–14. 1. The deputation from Bethel, 7:1–3. 2. Insincere fasting condemned, 7:4–7. 3. True religion defined, 7:8–10. 4. Willful rebellion and its results, 7:11–14. B. Restoration on the basis of obedience, 8:1–23. III. The Destruction of the Enemy and Deliverance for Israel, 9:1 to 14:21. A. First burden, 9:1 to 11:17. 1. The neighboring heathen destroyed, 9:1–8. 2. The righteous King over a united Israel, 9:9–17. 3. God, not idols, the source of triumph, 10:1–7. 4. God’s people gathered from all parts of the world, 10:8–12. 5. The parable of the shepherd, 11:1–17. B. Second burden, 12:1 to 14:21. 1. Enemy nations overthrown, 12:1–9. 2. The spirit of grace and of supplications poured out, 12:10–14. 3. The spiritual purgation of Jerusalem, 13:1–6. 4. The smiting of the Good Shepherd, 13:7–9. 5. The purgation of Jerusalem by war, 14:1–7. 6. Land renewed and the Lord acknowledged as King, 14:8–11. 7. Judgments upon the heathen, 14:12–15. 8. Judgments upon the remnant who refuse to worship, 14:16–21.

Eighth month. Called Bul before the Captivity (1 Kings 6:38); later Marcheshvan or Heshvan; our October–November. Second year of Darius. 520 B.C. (see Vol. III, pp. 98, 99). For a brief history of Darius I see Vol. III, pp. 70–72. Son of Iddo. On the genealogy of Zechariah see p. 1085.

Displeased. Heb. qaṣaph, a stronger term than the translation suggests. Qaṣaph is most frequently translated “to be wroth” (see Deut. 9:19; Isa. 47:6; etc.).

Turn ye. God pleads with the people to repent, and thus to receive the divine favor that would enable them safely and surely to carry on the work of rebuilding the Temple (see p. 1085). The need of repentance and reformation is often stressed by Zechariah (see chs. 3:7; 6:15; 7:7–10; 8:16, 17). Saith the Lord. The threefold repetition of this phrase is doubtless for the sake of emphasis.

Former prophets. See 2 Kings 17:13, 14; 2 Chron. 36:15–17; Jer. 25:3–9; cf. Jer. 35:15. Men should learn from the experiences of those who have lived before (see Rom. 15:4; 1 Cor. 10:11).

Your fathers. Consider their fate lest what befell them come upon you. Live for ever. The prophets were mortal like those to whom they preached. Nevertheless their words were the words of God. Hence those words were eternal and would certainly come to pass.

Take hold of. Heb. naśag, “overtake.” The word is thus translated in Gen. 44:4; Deut. 28:2, 15, 45. The messages and “statutes” would eventually bring the threatened chastisement. Returned. Heb. shub, translated “repent” in 1 Kings 8:47; Eze. 14:6; 18:30, and could be so rendered here (see RSV).

Eleventh month. The date here given is approximately Feb. 15, 519 B.C., by Julian reckoning (see Vol. III, p. 99). About three months earlier Zechariah had begun his prophetic ministry (Zech. 1:1). The next date that appears in the book is in ch. 7:1. The eight visions recorded in chs. 1:8 to 6:8 were doubtless given in the interval. Some assume they were all given in one “night” (see v. 8), but this cannot be proved.

I saw. The first vision was designed to give confidence in God’s gracious purpose to restore His people. It gave assurance that the Gentile nations would be overthrown; and that despite the present state of Israel, God’s merciful purpose would be carried out on condition the people do their part (see ch. 6:15). In the interpretation of the visions of Zechariah it should be borne in mind that, although the general teaching of the vision seems to be clear, the significance of the details is not always evident. This is due, in part, to the fact that visions, like parables, contain certain features needed to fill out the narrative or presentation, that do not necessarily have interpretative value. Other features are left unexplained by the prophet and by other inspired writers; hence their significance cannot be known with certainty (see on Eze. 1:4; see Vol. III, p. 1111). The series of eight visions recorded in chs. 1:7 to 6:8 presents a connected prophetic narrative setting forth the purpose of God for the Jews upon their return from Babylonian captivity and culminating in the coming of Messiah and the establishment of His kingdom (see pp. 26–31). Zechariah was given this series of visions at a time of great discouragement, when it seemed that the enemies of God’s people were about to bring the work of restoration to a complete halt (see PK 582). These messages were designed to encourage the returned exiles and to inspire them to go forward in faith with their appointed task. The first vision (ch. 1:7–17) reveals God’s plan for Israel at a standstill. The heathen nations of earth are “at ease,” but God announces His purpose to restore the Temple as His “house” and to “choose Jerusalem” as the agency through which His purpose for the salvation of men shall be accomplished. The second vision (ch. 1:18–21) pictures the damage Israel as a nation has suffered as the result of captivity and proclaims God’s intention to repair all the damage that has been done. The third vision (ch. 2:1–13) assures the Jews of the divine presence and blessing in the work of restoration and in the accomplishment of Israel’s mission to the world. In the fourth vision (ch. 3:1–10) God assures His people that He will interpose to protect them from their archenemy, Satan, and will pardon their sins, which have heretofore afforded Satan an opportunity to interfere with the accomplishment of God’s will for them as His people (see pp. 27, 28). The fifth vision (ch. 4:1–14) sets forth the means by which the restoration of Jerusalem and the transformation of character are to be accomplished—“by my spirit, saith the Lord of hosts” (v. 6). The sixth vision (ch. 5:1–4) presents the process by which sin is to be ferreted out from among God’s people. The seventh vision (ch. 5:5–11) pictures the complete and final removal of sin and sinners from among the chosen nation. The eighth vision (ch. 6:1–8) represents God supervising the affairs of earth for the accomplishment

of His divine purpose as set forth in the preceding visions, and thus assuring Israel of success in their mission. Following the eighth vision the prophet presents an inspired picture of the coming of Messiah, “a priest upon his throne” (ch. 6:13), and the ingathering of the nations of earth to the true God (v. 15). All this—as set forth in chs. 1:7 to 6:15—will surely come to pass if Israel diligently obeys the voice of the Lord (ch. 6:15); cf. Deut. 28:1, 14). For comment on the conditional nature of these prophetic visions see p. 34, and for Israel’s failure as a nation to realize the promised blessings, pp. 30–33. Red horse. The prophet does not explain the significance of the color, and speculation is profitless. Myrtle. An evergreen bearing white flowers and an aromatic fruit from which perfumes were made. The tree is common in Palestine. Bottom. Heb. meṣulah, “an abyss,” “a precipice,” here probably the name of a geographical site or of a valley. Speckled. Heb. śeruqqim, which may mean “sorrel” (see RSV). Another suggestion is that it means “bright red.” The significance of the colors, if any, is not evident. Commentators have made various conjectures such as that the three colors represent the three world powers, Babylon, Persia and Greece. Inasmuch as the interpreter of the vision makes no mention of this feature of the prophetic presentation, it may be best to leave the colors unexplained. They may have had no further significance than to distinguish the groups of couriers.

That talked with me. That is, the interpreting angel. He is to be distinguished from “the man that stood among the myrtle trees” (v. 10), who is also called “the angel of the Lord” (v. 11).

Through the earth. These couriers are represented as giving a report to the great Ruler of the universe concerning affairs on earth, particularly with respect to Israel as God’s chosen people suffering captivity and oppression at the hands of the heathen nations round about. They have already accomplished their mission and are ready to report.

At rest. God’s program seems to be stalemated. The nations are doing nothing to bring relief and help to the people of God. It appears, in fact, that the permission to rebuild is about to be recalled (see p. 1074; PK 579, 580).

Not have mercy. God’s people were in a state of insecurity and discouragement. The Temple remained in desolation, Jerusalem in ruins. Threescore and ten. Some think the reference is to the 70 years mentioned by Jeremiah (Jer. 25:12; 29:10; see Vol. III, p. 97). Others reckon back from the date of the vision in 519 B.C. (see on Zech. 1:7) and arrive at the date 589/588, when Nebuchadnezzar began his siege of Jerusalem (see on 2 Kings 25:1; see Vol. III, pp. 99, 100).

Comfortable words. The vision was designed to bring encouragement and cheer to the people.

Jealous. Compare Joel 2:18. Zion. Here evidently used as a synonym for the entire city of Jerusalem (see on Ps. 48:2).

Heathen. Or, “nations.”

At ease. See on v. 11. Although God had punished the Israelites because of their sins, He had been only “a little displeased” and had planned to limit the judgments. On the other hand, the “heathen,” going further than God intended, essayed to put the Israelites permanently under subjection (see Isa. 10:5–19).

Shall be built. Verses 16, 17 show God’s gracious designs for the remnant. The predictions were fulfilled in part. The Temple was rebuilt and Jerusalem restored. But the prosperity here indicated was never fully realized. The people failed to fulfill the spiritual conditions upon which their temporal prosperity was based. Nevertheless the opportunity was theirs. The vision was designed to offer encouragement and to present a strong inducement to them to take advantage of their neglected privileges. See pp. 30–33. God’s plan for Israel, temporarily interrupted by the Captivity, was now to go forward again, and Israel was to be restored to the privileges and responsibilities of the covenant relationship (see p. 31).

Four horns. The second vision (vs. 18–21; in the Hebrew, ch. 2:1–4) shows the means by which God planned to fulfill His purpose. The horns are clearly defined as the powers that had “scattered Judah, Israel, and Jerusalem” (v. 19; see PK 581). The number “four” may denote universality as suggested by the four points of the compass (see Dan. 8:8; 11:4) to which Israel had been scattered (Zech. 1:21; cf. ch. 2:6; see on ch. 1:8).

Scattered. See on v. 18.

Carpenters. Heb. charashim, “artisans.” The word denotes workers in stone (Ex. 28:11), wood (2 Sam. 5:11), metal (1 Sam. 13:19), etc. Many conjectures have been made as to the identity of these four artisans. The number “four” may denote simply “the four corners of the earth” whither the outcasts of Israel had been scattered (Isa. 11:12). The artisans represented “the agencies used by the Lord in restoring His people and the house of His worship” (PK 581).

Fray. From the Heb. charad, which, in the form here found, means “to frighten,” “to terrify” (RSV). See also on v. 18.