Zec 14:1

Vv 1-8: Final deliverance of Israel and the return of the Messiah.

The nations that plunder Israel victoriously will divide their spoil among themselves in Jerusalem (cp Joel 3; Rev 16:16).

Zec 14:2

ALL THE NATIONS: Perhaps all the nations “round about Jerusalem” (v 14). Cp 1Ch 14:17; 2Ch 32:23; Eze 32:12. Or, does this mean “all nations” as exemplified in the United Nations, for example — an international “peacekeeping” force? Cp also Rev 16:16-21.

THE CITY WILL BE CAPTURED: “This eschatological verse alone — with its statement that ‘the city will be captured’ — is sufficient to refute the notion popular in certain circles that ‘the times of the Gentiles’ (Luke 21:24) were fulfilled as of the rebirth of the modern state of Israel. According to Lucan theology, after ‘the times of the Gentiles are fulfilled,’ Jerusalem will be trampled on no more. Since Zec 14:2 clearly indicates that Jerusalem will be ‘trampled on’ again in the future, the ‘times of the Gentiles’ would seem to extend to the Messiah’s second advent, when those ‘times’ will be replaced by the final, universal, everlasting kingdom of Dan 2:35,44,45” (EBC).

HALF OF THE CITY: The city of Jerusalem is today divided into two more-or-less equal portions: the Jewish section, and the Arab section. It shouldn’t be difficult to figure out which “half” is referred to here!

Zec 14:3

THE LORD WILL GO OUT AND FIGHT AGAINST THOSE NATIONS, AS HE FIGHTS IN THE DAY OF BATTLE: Yahweh will then take the role of the divine warrior and — leading His heavenly hosts (Jdg 4:14; 2Sa 5:24; 1Ch 14:15) — will fight for His people Israel (cp Zec 1:3; 9; 10:4,5; 12:1-9). He had done this previously in the Exodus and on numerous other occasions (cp Exo 14:13-14; 15:3; Jos 10:14; 23:3; Jdg 4:15; 2Ch 20:15).

Zec 14:4

In that day Yahweh’s feet, in the person of Messiah (cp Acts 1:9-12; Rev 19:11-16), would stand on the Mount of Olives to the east of Jerusalem (cp Acts 1:11). Since people were east oriented in ancient times, Zechariah described this mountain as in front of Jerusalem. The LORD would split this mountain in two (with an earthquake?) so half of it would fall away to the north and the other half to the south leaving a large east-west valley down the middle (cp Rev 16:18,19).

It was toward this direction that the Glory left the temple in Ezekiel’s day (Eze 11:23), and from there it will return (Eze 43:1,2).

THE MOUNTAIN SHALL REMOVE…: Earthquakes accompany awesome manifestations of God: Exo 19:18; Jdg 5:4; Psa 77:18; 114:4; Isa 2:10-22; Jer 4:24; Eze 38:20; Joe 3:16; Amo 9:1,5; Zec 14:4; Rev 6:12; 11:19; 16:18. The result: a formation similar to that at Shechem, where mounts Ebal and Gerizim flank a deep east-west valley. Here Joshua assembled God’s people to hear the blessings and the cursings (Jos 8:33,34).

See Lesson, Earthquakes.

Zec 14:5

YOU WILL FLEE BY MY MOUNTAIN VALLEY, FOR IT WILL EXTEND TO AZEL: The Israelites would flee for safety through this valley with mountains on either side (cp 2Sa 15:16, 30; 2Ki 25:4; Eze 11:22-25). The valley would reach as far as Azel, a site presently unknown but obviously some distance east of Jerusalem.

THE EARTHQUAKE IN THE DAYS OF UZZIAH: Evidently a very great earthquake (cp Amos 1:1; Isa 5:25; Jos Ant 9:10:4). It was possibly by this very earthquake that Uzziah was greatly helped by the LORD (2Ch 26:15).

THEN THE LORD MY GOD WILL COME, AND ALL THE HOLY ONES WITH HIM: The “saints” (KJV). The multitudinous Christ, his body, consisting of believers both Jews and Gentiles — who will then be His “host”, along with the angels of heaven — His glorious Cherubim, or chariots of war!

Zec 14:6

Vv 6,7: Cp Joel 3:15-17; Amos 5:18.

Zec 14:7

A UNIQUE DAY, WITHOUT DAYTIME OR NIGHTTIME: That is, like twilight, neither day nor night (cp Gen 1:3-5). Even in the evening there will be more light than usual. It would be a unique day in human history (cp Jer 30:7).

A DAY KNOWN TO THE LORD: This phenomenon would occur on a day that only Yahweh would know (cp Mat 24:36; Acts 1:7); no one else will be able to predict that day!

Other passages also predict cosmic phenomena in the Day of the LORD (Isa 13:9,10; Joel 2:31; 3:15; Amos 5:18; Mat 24:29,30; Rev 6:12-14; 8:8-12; 9:1-18; 14:14-20; 16:4,8,9). This “day” is an extended period of time, not just a 12-hour or 24-hour period. Here the end of the Tribulation is in view — the prophets spoke of as this very end-time as the Day of the LORD, as they do of the Millennium itself: the “day” or “time” when God intervenes directly and conclusively in the affairs of the world.

Zec 14:8

LIVING WATER WILL FLOW OUT FROM JERUSALEM, HALF TO THE EASTERN SEA AND HALF TO THE WESTERN SEA: “Living water” is a metaphor that pictures water as a living thing flowing quickly and sparkling in its constant movement and shifting course (cp Lev 14:5,6,50-52; 15:13; Num 19:17). This life-giving water would flow rapidly out of Jerusalem half of it flowing east into the Dead Sea and half west into the Mediterranean Sea.

IN SUMMER AND IN WINTER: This water would flow all year round, even in the summer when most streams in Palestine dry up (cp Psa 46:4; Joel 3:18). The Israelites divided their year into two seasons instead of four: summer and winter (cp Gen 8:22; Psa 74:17; Isa 18:6).

“The streams of living water which flow from Jerusalem are not dried up by the parching heats of sultry midsummer any more than they are frozen by the cold winds of blustering winter. The seasons change and thou changest, but thy Lord abides evermore the same, and the streams of His love are as deep, as broad and as full as ever. The heats of business cares and scorching trials make me need the cooling influences of the river of His grace; I may go at once and drink to the full from the inexhaustible fountain, for in summer and in winter it pours forth its flood. Elijah found Cherith dry up, but Jehovah was still the same God of providence. Job said his brethren were like deceitful brooks, but he found his God an overflowing river of consolation. The Nile is the great confidence of Egypt, but its floods are variable; our Lord is evermore the same. By turning the course of the Euphrates, Cyrus took the city of Babylon, but no power, human or infernal, can divert the current of divine grace. The tracks of ancient rivers have been found all dry and desolate, but the streams which take their rise on the mountains of divine sovereignty and infinite love shall ever be full to the brim. Generations melt away, but the course of grace is unaltered. The river of God may sing with greater truth than the brook in the poem — ‘Men may come, and men may go, But I go on for ever’ ” (CHS).

Probably the water will be literal, but it certainly has symbolic significance as well (cp Psa 46:4; 65:9; Isa 8:6; 30:25; 33:21; 41:18; 43:19,20; Jer 2:13; Eze 47:1-12; John 4:10-14; 7:38; Rev 22:1-2).

Zec 14:9

Vv 9-11: The security of Israel.

In that day Yahweh would rule over the whole earth (cp Eze 37:27,28; Psa 2:5,6; 72:8-11; Isa 2:4; 54:5; Zec 4:14; 6:5). He would be the only king; there would be no others. His name would be one, and foremost, in the earth; there will be no other so-called gods (cp Deu 6:4,5). This of course refers to Christ’s millennial kingdom (cp Psa 2; Mat 6:9,10).

“Israelites for generations had been singing ‘The LORD reigns’ (Psa 93; 97; 99), but it had been a declaration of faith. Once ‘that day’ comes He will be seen to be King over His world kingdom” (Baldwin).

Zec 14:10

THE WHOLE LAND… WILL BECOME LIKE THE ARABAH. BUT JERUSALEM WILL BE RAISED UP: The land around Jerusalem will become level, whereas Jerusalem itself will be elevated (apparently due to a great earthquake; cp Isa 2:2; Rev 16:18,19). This will accentuate the position and height of God’s city, both physically and spiritually.

Zec 14:11

IT WILL BE INHABITED; NEVER AGAIN WILL IT BE DESTROYED. JERUSALEM WILL BE SECURE: People would live in millennial Jerusalem. Jerusalem would never again suffer depopulation by being put under the curse (or ban, Heb “cherem”). Canaanite cities placed under the ban were totally destroyed (Josh 6:17-18). In other words, the city and those in it would enjoy security because Jerusalem would never again be destroyed.

Zec 14:12

Vv 12-15: The destruction of Israel’s enemies.

THIS IS THE PLAGUE…: See Lesson, Plague, pestilence, and disease in the Last Days.

Zec 14:13

Panic would seize them from the LORD in that day, and they would fight one another (cp Jdg 7:22; 1Sa 14:15-20; 2Ch 20:23).

Zec 14:14

The Israelites would also fight their enemies there and would gather much spoil from the people they would defeat. Thus there are three instruments God would use to defeat Israel’s enemies: plague (v 12), themselves (v 13), and the Israelites (v 14).

WEALTH: Incl oil wealth of Gulf states?

ALL THE SURROUNDING NATIONS: See Lesson, Nations “round about”.

GOLD AND SILVER AND CLOTHING: The wealth of the Gentiles will flow towards Jerusalem to glorify the Temple: Isa 60:9; Hag 2:8,9.

Zec 14:15

The plague that the LORD would send on Israel’s enemies (v 12) would also afflict their animals precluding their escape (cp Josh 7:24,25).

Zec 14:16

Vv 16-21: The worship of the sovereign king.

The remaining former enemies of Israel who would not die would bow to the sovereignty of Yahweh (cp Zec 8:20-23; Isa 2:2-4; 45:21-24; 60:4-14; Phi 2:10). They would be expected to make annual pilgrimages to Jerusalem to worship the one King, Almighty Yahweh (cp Psa 24:10; Isa 6:5; Rev 11:15; 19:16), and to celebrate the feast of Booths. The feast of Booths (or Tabernacles, Ingathering) commemorated the LORD’s provision of agricultural bounty and the Israelites’ redemption from Egyptian slavery. Strangers were welcome to participate in it in Israel’s past history. It also anticipated entrance into the Promised Land and kingdom blessings (Lev. 23:34-43; Deu 16:13-15). It was the last of the three most important feasts on Israel’s calendar, so it would be an appropriate one for these Gentiles to celebrate in Jerusalem yearly. This feast was a time of grateful rejoicing (Lev 23:40; Deu 16:14-15; Neh 8:17), and a time for celebrating the LORD “tabernacling” among His people (Rev 7:15-17; 21:3).

THE SURVIVORS: A quite ominous note: many will not survive: cp idea in Jer 25:33; 44:14,27; Isa 24:5,6; 66:16,19; Mat 24:22.

FEAST OF TABERNACLES: In ancient days, a unique combination of national holiday, Bible school, and rededication. Here, however, it seems to be held year-round. Cp Isa 19:23-25.

Zec 14:17

Vv 17-19: As punishment for not making the pilgrimage, the LORD would withhold rain from those who did not attend the feast (cp Psa 2:8-12; Rev 2:27; 12:5; 19:15). This was also a curse for covenant disobedience under the Mosaic Law (Deu 28:22-24). For example, if people from Egypt did not go up to Jerusalem, the LORD would withhold rain from them. This would be His punishment on any nation that did not participate (cp Zec 9:11 — 10:1). Rain is a figure for spiritual blessing (cp Eze 34:26), but both literal and spiritual blessing are probably in view here.

Zec 14:18

“Egypt was an exception among the nations because it depended for water not on rainfall but on the Nile. As Egypt had experienced plagues at the time of the Exodus, and through them had been brought to acknowledge God’s sovereignty, so plague was a fitting symbol of disaster in the new era” (Baldwin).

Zec 14:20

In that day even the most common things would be as consecrated to God’s glory as the gold plate on the high priest’s turban that previously indicated his consecration (Exo 28:36). This plate was to remind the Israelites of their holy calling as well. Finally all the people would indeed be consecrated to the LORD and would fulfill their holy calling (cp Exo 19:6; Jer 2:3). The ordinary cooking pots in the temple would be as holy as the bowls used to sprinkle the sacrificial blood on the brazen altar had been.

BELLS: The very horse-bridles once bathed in blood (Rev 14:10) will be as holy as the garments of the High Priest (Exo 28:33-36).

COOKING POTS… SACRED BOWLS: The earthen pots (2Co 4:7) shall be as the golden bowls before the altar — having been filled with the treasure of the LORD’s message.

Zec 14:21

THERE WILL NO LONGER BE A CANAANITE IN THE HOUSE…: Ct Gen 12:6: “At that time the Canaanites were in the land.”

The Canaanites throughout Israel’s history represented people who were morally and spiritually unclean, reprehensible to Yahweh, and doomed to death (cp Gen 9:25; Isa 35:8; Eze 43:7; 44:9; Rev 21:27). Probably that is the significance of the name here, not just the ethnic Canaanites alone. There would be no more people like the Canaanites in the land because all would acknowledge Him as God and King.

Time: 430 BC.

“Malachi” means “my messenger.” We know nothing of the prophet’s parentage, ancestral or tribal roots, geographical origin, or other vocation. All we know is that he received and communicated the word of Yahweh to the Jews of his day.

Some scholars have tried to prove that “Malachi” was not the name of a prophet but the title of an anonymous prophet. None of the references to this book in the NT mention Malachi by name (cp Mat 11:10; Mark 1:2; Luke 7:27). The arguments for anonymity rest on three points:

• “Malachi” is a title rather than a name in its form. The LXX translators rendered it “my messenger” in Mal 1:1. However, it could be a short form of a name such as Malachiyyah, “messenger of Yahweh.” There are several other shortened forms of names similar to this in the Old Testament (eg, cp ‘abi in 2Ki 18:2 with ‘abiyyah in 2Ch 29:1; and cp ‘uri in 1Ki 4:19 with ‘uriyyah in 1Ch 11:41).
• The Targum (an ancient Aramaic translation and paraphrase of OT) did not consider Malachi the writer but ascribed it to Ezra. The Talmud (a Jewish interpretation compiled betw 450 BC and 500 AD) credited Mordecai with writing it. But there is little other support for Ezra or Mordecai’s authorship of this book.
• “Malachi” appears in Mal 3:1 as an anonymous designation meaning “my messenger,” so it may mean the same thing in Mal 1:1. However, the Malachi in Mal 3:1 seems clearly to be a wordplay on the name of the prophet in Mal 1:1.

Malachi’s reference to “your governor” (Mal 1:8) indicates that he wrote after 538 BC, when Cyrus the Persian allowed the Jews to return to their land, which was under Persian control. The word translated “governor” is “pehah”, a Persian title (cp Ezra 5:3,6,14; 6:6,7,13; Dan 3:2,3,27; 6:7). Zerubbabel had this title (Hab 1:1, 14; 2:2, 21) as did Nehemiah (Neh 5:14; 12:26). Malachi must have written after the temple had been rebuilt since he referred to worship there (Mal 1:6-14; 2:7-9, 13; 3:7-10). This would force a date after 515 BC when temple restoration was complete.

Since Malachi addressed many of the same matters that Nehemiah tried to reform, it is tempting to date Malachi during Nehemiah’s governorship. Some have conjectured that Malachi ministered while Nehemiah was away from Jerusalem. In the twelfth year of his governorship, Nehemiah returned to Persia for an unknown period of time (Neh 5:14; 13:6). Malachi probably wrote during the years Nehemiah ministered (445-420 BC), and perhaps between 432 and 431 BC, the years when Nehemiah was away from Jerusalem. [See Lesson, Post-exile period, dates.]

Summary: Malachi’s message comes to the people in a time of great spiritual decline. It is approx 80 years after the rebuilding of the temple and the promises of the coming Messiah have not yet been realized. As a result, the people had become lazy and developed an increasingly casual attitude toward the worship of God. Malachi states that their sacrifices were unacceptable to God, husbands were unfaithful, and the priests had neglected God’s covenants.

Malachi’s notable messianic prophecy deals with the forerunner of the Messiah (Mal 3:1; 4:5). He would be like Elijah and would call the Israelites to repentance (cp Mat 11:14; 17:12-13; Mark 9:11-13; Luke 1:17).

OUTLINE

Heading: Mal 1:1

First oracle: Yahweh’s love for Israel: Mal 1:2-5

Second oracle: The priests’ illicit practices and indifferent attitudes: Mal 1:6 — 2:9 (a) Their sins: Mal 1:6-14 (b) Their warning: Mal 2:1-9

Third oracle: The people’s mixed marriages and divorces: Mal 2:10-16

Fourth oracle: The problem of God’s justice: Mal 2:17 — 3:6

Fifth oracle: The people’s sin of robbing God: Mal 3:7-12

Sixth oracle: The arrogant and the humble: Mal 3:13 — 4:3

A concluding promise and warning: Mal 4:4-6.

Mal 1:1

See Lesson, Prophet, the.

See Lesson, Minor prophets, and their messages.

See Lesson, Post-exile period, dates.

Mal 1: “With its clear insight into the real needs of the times, its stern reproof even of the priests themselves, its bold exposition of eternal truth and of the certainty of ultimate national judgment, and its vindication of righteousness, the series of prophetic books of the OT closes with Malachi in a manner not unworthy of its lofty predecessors. Contemporary with Nehemiah, the prophet Malachi brought the reality of the poor spiritual condition to the nation that had fallen into apostasy during the time when Nehemiah returned to a ‘far country’ (Persia) to report on the work of his first visit. Malachi speaks as though the temple was built, reproving the people for neglect of the true worship. He shows that the ecclesia had despised the love of Yahweh, and sought their own gratification rather than developing the spirit of dedication in His service. The title of Yahweh Tz’vaoth occurs 24 times in the four chapters of the prophecy, reminding the nation of the overriding authority of the Deity, and the terms of discipline for disobedience. So the book provides a divine Oracle, an urgent Warning, and an encouraging Exhortation. The prophet seems to have spoken during the approximately 12 years of Nehemiah’s absence: a type of the absence of the Divine Governor at the right hand of the Father. The first chapter reveals: (1) Israel is called upon to acknowledge its privileges: vv 1-5. (2) How Israel despised the divine love: vv 6-11. (3) Israel profaned the holy things of Yahweh: vv 12,13” (GEM).

AN ORACLE: This title verse explains what follows as the oracle of Yahweh’s word that He sent to Israel through Malachi. The Hebrew word “massa”, translated “oracle,” occurs 27 times in the Prophets (eg, Isa 13:1 Nah 1:1; Hab 1:1; Zec 9:1; 12:1; etc). It refers to a threatening message, a burden that lay heavy on the heart of God and his prophet.

THE WORD OF THE LORD: “The word of Yahweh” refers to a message that comes from Him with His full authority. “Yahweh” is the name that God used in relationship to Israel as the covenant-making and covenant-keeping God. What follows is evidence that Israel was in trouble with Yahweh because the Jews had not kept the Mosaic Covenant. Yahweh, of course, was completely faithful to His part of the covenant.

MALACHI: Which sig “my messenger”. The “messengers” of Malachi: (1) Malachi himself, (2) the priests (Mal 2:7); (3) John the Baptist and (4) Jesus (Mal 3:1); and (5) Elijah the prophet (Mal 4:5).

The prophet’s name was appropriate since God had commanded him to bear this “word” to the people of Israel. The prophet was not the source of the revelation that follows; he was only a messenger whose job it was to communicate a message from Yahweh (cp Mal 2:7; 2Pe 1:20,21; Heb 1:1).

Notice the similarities between the prophecy of Malachi and Neh 13. Malachi was the “messenger of the covenant” (Mal 3:1) [“Malachi” means “my messenger”!] — who had reported to Nehemiah that the Jews in Jerusalem had forgotten the “covenant” they had made with him, and with God (Neh 10:29-39):

Zec 6:1

Vv 1-8: The four chariots. There are several similarities between this last vision and the first one (Zec 1:7-17) — indicating a return to ideas introduced at the beginning of this series of revelations. Again, there is a group of horses of various colors, but their order and colors are somewhat different. Zechariah mentioned a rider in the first vision one but no chariots, but in this vision chariots without horsemen appear. There is a similar emphasis on the fact that Yahweh controls history and subdues the nations that oppress Israel.

“They represent the resurrected saints in the execution of the judgment written, Psa 149. There are four of them, because there were four faces to the typical golden cherubim of the Ark of the Covenant in the temple; and four living creatures in Ezekiel’s vision; and four living creatures in the Apocalypse; and the reason why there are four, and not three or five, is because in the military organization of Israel the twelve tribes were set off into four camps; the Camp of Judah, the Camp of Reuben, the Camp of Ephraim, and the Camp of Dan… Zechariah saw the four cherubic chariots going forth from between Two Mountains of Brass. This metal connects these mountains, or dominions, with the brazen part of Nebuchadnezzar’s Image, the Body and Thighs; and with the Claws of Brass pertaining to the Fourth Beast; and the Band of Iron and Brass around the Stump of the Babylonian Tree. The two mountains of brass and the two thighs of brass are identical; and represent the Greek Element [Dan 2:39] of the ‘Great Mountain that is to become a Plain before Zerubbabel, before the Two Anointed Ones, before the Four Chariots, and their horses: before Israel and the Saints In the days of the Maccabees the two mountains were the Greek Kingdom of Egypt, and the Greek Kingdom of Syria, including Assyria and other adjacent countries; the former styled in Dan 11 the King of the South; and the latter, the King of the North [Dan 11:40]” (Eur vol 1).

FOUR CHARIOTS… TWO MOUNTAINS… OF BRONZE: Chariots were instruments of judgment, and bronze is a color that often carries this connotation in Scripture (cp Exo 27:2; Num 21:9). God Himself is pictured as a charioteer in Psa 18:10; 80:1. These chariots are His “cherubim” — the warlike manifestation of His divine glory in the earth.

Zec 6:2

RED HORSES: Prob indicating war and bloodshed: cp Rev 6:4; 12:3; 17:3.

BLACK: Prob indicating famine, and other ravages consequent upon war: cp Rev 6:5,6; Jer 14:1-6; Lam 5:10.

Zec 6:3

WHITE: The color of leprosy (cp Zec 1:8) — here poss sym pestilence (Hab 3:5).

DAPPLED: Sym plague and disease, and Death and Hades — the grave (cp Rev 6:8).

Zec 6:5

THESE ARE THE FOUR SPIRITS OF HEAVEN, GOING OUT FROM STANDING IN THE PRESENCE OF THE LORD OF THE WHOLE WORLD: Cp Zec 4:14. They were His messengers, the executors of His will (cp Psa 104:4).

Zec 6:6

THE ONE WITH THE BLACK HORSES IS GONG TOWARD THE NORTH COUNTRY: The direction from which most of Israel’s enemy invaders descended on the Promised Land (eg, Babylonia: cp Jer 1:14; 4:6; 6:22; Eze 1:4).

THE ONE WITH THE WHITE HORSES TOWARD THE WEST: Evidently, “west” is not in the text. The chariot with the white horses went out next and probably followed the previous one north.

AND THE ONE WITH THE DAPPLED HORSES TOWARD THE SOUTH: Egypt lay to Israel’s south, and it was another implacable enemy. Presumably the red horses went in the same direction — since “east” is not mentioned.

Because of the geography of Palestine all of Israel’s enemies came against her from the north or from the south; the Mediterranean Sea on the west and the Arabian Desert on the east prohibited major foreign invasions. Since the chariots went in compass directions we should probably understand their judgment to be universal (cp Zec 2:6; Jer 49:36; Eze 37:9; Rev 7:1). They went north and south out of Palestine, but they executed judgment in every direction. The total picture is of God executing His judgments against all nations that opposed Israel.

Zec 6:7

GO THROUGHOUT THE EARTH: When these horses went out from between the bronze mountains they were eager to patrol the earth (or the “eretz”, or “Land”); they were anxious to carry out these judgments. The LORD gave them permission to patrol it, so they did. In the first instance these would be the cherubim, and angelic powers. In the Last Days, these could refer to Christ’s glorified saints.

Zec 6:8

THOSE GOING TOWARD THE NORTH COUNTRY HAVE GIVEN MY SPIRIT REST IN THE LAND OF THE NORTH: The horses that had gone out into the north had appeased God’s wrath in the land of the north. This probably represents judgment on Babylon specifically, but it probably hints at the total destruction of all enemies of Israel.

Zec 6:9

Vv 9-15: The symbolic crowning of Joshua. “The position of this actual ceremony after the eight visions is significant. The fourth and fifth visions, at the center of the series, were concerned with the high priest [Joshua] and the civil governor in the Davidic line [Zerubbabel]. Zechariah here linked the message of those two visions to the messianic King-Priest… Thus restored Israel is seen in the future under the glorious reign of the messianic King-Priest” (EBC).

“Immediately following the overthrow of Gentile world power by the earth judgments symbolized by the horsed chariots (Zec 6:1-8) occurs the manifestation of Christ in His kingdom glory (Zec 6:9-15) typified by the crowning of Joshua the high priest. This is the usual prophetic order: first, the judgments of the day of the Lord; then full kingdom blessing (cp Psa 2:5 with Psa 2:6; cp Isa 3:24-26 with Isa 4:2-6; cp Isa 10:33,34 with Isa 11:1-10; cp Rev 19:19-21 with Rev 20:4-6).

“The eight night visions have ended, but the coronation of Joshua is closely connected with these revelations which extend in scope from Zechariah’s day to the full establishment of Israel in blessing. The crowning of King-Priest Messiah is thus set forth symbolically by the coronation of Joshua, which is not a vision, but an actual historical act, which evidently took place the day following the night of visions” (Unger).

See Article, If I forget you, Jerusalem.

Zec 6:10

TAKE SILVER AND GOLD FROM THE EXILES: Evidently a special offering brought to Jerusalem and the Temple. Silver = the price of redemption (Exo 30:12-16; Lev 5:15). Gold = a tried faith (1Pe 1:7).

Zec 6:11

MAKE A CROWN, AND SET IT ON THE HEAD OF THE HIGH PRIEST, JOSHUA: Cp Zec 3:1. The Heb text has “crowns,” not “crown.” The plural could indicate a composite crown (cp Rev 19:12), a superlative crown, and/or a sacred crown. This crown was not the regular turban of the high priest (Heb “nezer”) but a kingly crown with many parts (Heb “ataroth”: cp Rev 19:12). He was to crown the high priest as a king, not as a priest. The combination of high priest and king in the same personage suggests the Melchizedek priesthood — and obviously points to Jesus Christ (cp Psa 110:4; Heb 7:1-3).

Zec 6:12

HERE IS THE MAN WHOSE NAME IS THE BRANCH, AND HE WILL BRANCH OUT FROM HIS PLACE AND BUILD THE TEMPLE OF THE LORD: Zechariah was then to announce in the name of sovereign Yahweh that those present should behold Joshua, whom Zechariah would designate as Branch (lit. Sprout, Heb “semach”: cp Zec 3:8; Isa 11:1; 53:2; Jer 33:15; Hag 2:23). Joshua was a type of the coming messianic Branch. This name signified that the coming Shoot would shoot up from his humble place of origin (cp Isa 53:2; Mic 5:2). His kingdom would be widespread. Furthermore, he would build the temple of Yahweh. Zerubbabel, not Joshua, was God’s choice to build the restoration temple (Zec 4:9,10), but Messiah, whom Joshua prefigured, would build the future temple for Yahweh (cp Isa 2:2-4; 56:6,7; Eze 40 — 43; Mic 4:1-7; Hag 2:6-9). How appropriate therefore that both the type (Joshua) and the antitype (Jesus) have a name meaning ‘the LORD saves’ (cp Mat 1:21)!

HERE IS THE MAN: The very words used by Pilate when he brought Jesus out for the crowds to see: “Here is the man!” (John 19:5). This king was then crowned, but mockingly, with a crown of thorns thrust down cruelly upon his head.

HE WILL BRANCH OUT FROM HIS PLACE: Cp Isa 53:2; Jer 33:15; John 12:24.

AND BUILD THE TEMPLE OF THE LORD: Both the literal temple (Isa 56:7; Mar 11:17) and the spiritual (1Pe 2:5; 2Co 6:16; Eph 2:20-22).

Zec 6:13

IT IS HE WHO WILL BUILD THE TEMPLE OF THE LORD: The Lord repeated this assurance for emphasis.

HE WILL BE CLOTHED WITH MAJESTY: The Branch would bear the honor of royal majesty (cp Dan 11:21; 1Ch 29:25). The Heb word is used quite often for divine splendor: cp Psa 8:1; 45:3; 148:13; Heb 3:3; 1Ti 6:15; Rev 19:16. Because he humbled himself he will be exalted (Phi 2:7-10).

AND WILL SIT AND RULE ON HIS THRONE. AND HE WILL BE A PRIEST ON HIS THRONE. AND THERE WILL BE HARMONY BETWEEN THE TWO: Israel’s priests never sat while ministering — but this priest will rule on David’s throne (cp 2Sa 7:16; Isa 9:7; Luke 1:32). He would be a priest ruling as a king, and a time of peace (Heb “shalom”) would mark his dual offices (cp Eph 2:14; Psa 85:8-10; Luk 2:14).

Along with Psa 110, this v is one of the clearest statements in the OT that the coming Davidic king would also be a priest (cp Heb 5:1-10; 7:1-25).

“Christ Himself is the builder of his spiritual temple, and he has built it on the mountains of his unchangeable affection, his omnipotent grace, and his infallible truthfulness. But as it was in Solomon’s temple, so in this; the materials need making ready. There are the ‘cedars of Lebanon’, but they are not framed for the building; they are not cut down, and shaped, and made into those planks of cedar, whose odoriferous beauty shall make glad the courts of the Lord’s house… There are also the rough stones still in the quarry, they must be hewn thence, and squared. All this is Christ’s own work. Each individual believer is being prepared, and polished, and made ready for his place in the temple; but Christ’s own hand performs the preparation-work. Afflictions cannot sanctify, excepting as they are used by him to this end. Our prayers and efforts cannot make us ready… apart from the hand of Jesus, who fashioneth our hearts aright” (CHS).

Zec 6:14

The ceremonial crown that Zechariah made for Joshua was to remain in the restoration temple as a reminder — to the returned exiles, and doubtless to others as well — of this wonderful promise.

Zec 6:15

THOSE WHO ARE FAR AWAY WILL COME AND HELP TO BUILD THE TEMPLE OF THE LORD: A promise for the Kingdom Age: when the Branch appears, Gentiles from afar will come and help build the temple of Yahweh (cp Zec 2:11; 8:22; Isa 2:2-4; 56:6,7; 60:1-7). The donors mentioned earlier (vv 10,14) were typical of Gentiles who would come from afar in the last days to help build the Lord’s house (cp Isa 60:2,6,9).

AND YOU WILL KNOW THAT THE LORD ALMIGHTY HAS SENT ME TO YOU: When this happens, the people will know that Yahweh had sent Messiah to His people (cp Zec 2:8-11; 4:9).

THIS WILL HAPPEN IF YOU DILIGENTLY OBEY THE LORD YOUR GOD: All these people could participate in the building of the future temple, by bringing gifts (Isa 56:7), if they were faithful to obey the Lord by doing all that He commanded (cp Deu 28:1,2,15; 30:1-10).

Zec 7:1

Zec 7; 8: Questions concerning fasting. Another prophetic message came to Zechariah from the Lord in 518 BC. The fourth day of the ninth month would have been in early December. Chislev is the Babylonian name of the month. This message (Zec 7; 8) came to the prophet almost two years after he received the eight night visions (cp Zec 1:7) and about halfway through the period of temple reconstruction (520-515 BC). A question posed by representative Israelites provided the occasion for God to give four messages through Zechariah. They all deal with the issue of empty ritualism, which the original question introduced.

“As early as Zec 1:3-6 it was clear that Zechariah was interested in the spiritual renewal of the postexilic community. Here he deals further with this problem. The purpose of Zec 7; 8 is to impress on the people their need to live righteously in response to their past judgment and future glory” (EBC).

Zec 7:2

BETHEL: About 10 miles north of Jerusalem (cp Ezra 2:28; Neh 7:32; 11:31).

Zec 7:3

SHOULD I MOURN AND FAST IN THE FIFTH MONTH, AS I HAVE DONE FOR SO MANY YEARS?: Cp Mal 1:9. These men wanted to know if they should continue to observe a fast that had become traditional but which the Mosaic Law did not require. (The only fast that the Mosaic Law prescribed was on the Day of Atonement: Lev 16:29; 23:27-32.) Coming as they did from a place long associated with apostate worship (1Ki 12:29-33; 2Ki 10:29; Jer 48:13; Amos 3:14; 4:4; 7:13), these men would be particularly concerned to determine orthodox practice on behalf of those who sent them.

There were four fasts that the Jews in exile had instituted to commemorate various events connected with the destruction of Jerusalem in 586 BC (cp Zec 8:19). The one in the fifth month memorialized the destruction of the temple (cp 2Ki 25:8-10). Since the temple was almost complete (cp Ezra 6:16), did the LORD want His people to continue to fast? The people knew that the captivity would last 70 years (Jer 25:11,12), and 68 of these had already passed. It seemed to them that fasting over the destruction of the temple might be inappropriate since the LORD had enabled them to rebuild the temple and reestablish worship. The question was a reasonable one.

“What may have appeared to be an innocent question about the propriety of fasting was instead a question fraught with hypocrisy, as Yahweh’s response puts beyond any doubt. It therefore appears that the query to Zechariah by the Bethelites may not have been so much a matter of piety as it was of posturing. May it not be that the delegation was trying more to impress the prophet than to gain instruction from him?” (Merrill).

Zec 7:4

Vv 4-7: The first message. “Note that the inquiry put by the Bethel committee is not being answered directly. In fact, throughout Zec 7; 8 no direct answer is offered. The reason is: the question is not an important issue. However, the attitude revealed by that question is of sufficient moment to receive exhaustive treatment” (Leupold).

Zec 7:5

WHEN YOU FASTED AND MOURNED IN THE FIFTH AND SEVENTH MONTHS FOR THE PAST SEVENTY YEARS, WAS IT REALLY FOR ME THAT YOU FASTED?: The LORD spoke to Zechariah, and he proceeded to inform the messengers, all the people in the land, and the priests. The issue that the messengers had raised had widespread implications for the whole nation. The Lord asked rhetorically if the people had really observed the fasts that they had instituted in the fifth and seventh months for 70 years for His benefit or for themselves. (Seventy years is a round number for the length of the Captivity.) The fast in the seventh month commemorated the assassination of Gedaliah (2Ki 25:25; Jer 41:2). Evidently the people had turned these events into occasions for self-pity over their physical condition rather than engaging in prayer and genuine spiritual repentance.

Zec 7:6

AND WHEN YOU WERE EATING AND DRINKING, WERE YOU NOT JUST FEASTING FOR YOURSELVES?: They were simply perpetuating the selfishness for which former prophets had rebuked their ancestors.

Zec 7:7

ARE THESE NOT THE WORDS THE LORD PROCLAIMED THROUGH THE EARLIER PROPHETS WHEN JERUSALEM AND ITS SURROUNDING TOWNS WERE AT REST AND PROSPEROUS…?: The prophets in view had lived before the captivity when the whole land and its cities were still full of inhabitants (eg, Isa 58:3-9; Joel 1:14; 2:12). Now there were far fewer Israelites occupying the land.

AND THE NEGEV AND THE WESTERN FOOTHILLS WERE SETTLED?: The Negev to the south of Beersheba and the foothills (Shephelah) toward the Mediterranean coast were grazing and agricultural areas in which the returnees had not yet settled.

Zec 7:8

Vv 8-14: The command to repent.

Zec 7:13

Vv 13,14: Since the forefathers refused to listen to the Lord’s Spirit when He called to them (cp Neh 9:20,30; 2Pe 1:21), the Lord refused to listen to them when they called to Him in prayer (cp Jer 11:11-14). Instead He scattered them among many nations, as though a windstorm had blown them off the Promised Land (cp Deu 28:36,37,64-68; Hos 13:3). As a result, the land had become desolate with none of the Israelites returning to it during the Captivity (cp Deu 28:41,42,45-52). This desolation of the formerly “pleasant land” of Israel was due to the sin of the people (cp Psa 106:24; Jer 3:19; Dan 11:16,41).

“While Zechariah may well not have answered the original enquiry directly, he had nevertheless taken up the very essence of ritual in the heart of the worshiper, which was that the outward form of religious activity was useless and lifeless without an accompanying spirit of obedience, confession and repentance” (Ellis).

Time: 520 BC — during a 4-month period.

Haggai referred to himself as simply “the prophet Haggai” (1:1; etc). Nothing is known about Haggai’s parents, ancestors, or tribal origin. His name apparently means “festal” or possibly “feast of Yahweh” — appropriate since much of his prophecy deals with the blessings of the coming Kingdom. It is a form of the Hebrew word “hag”, meaning “feast” (cp the Arabic “haj”).

Ezra mentioned that through the prophetic ministries of Haggai and Zechariah the returned Jewish exiles resumed and completed the restoration of their temple (Ezra 5:1,2; 6:14; cp Zec 8:9; and — in the Apocrypha — 1 Esdras 6:1; 7:3; 2 Esdras 1:40; Ecclesiasticus 49:11).

Haggai exhorts them to “consider their ways” and to complete the Temple whose foundation had been laid 18 years before. (The people responded and the Temple was completed in 516 BC.) Haggai further pronounces that pagan empires will be overthrown by God, and Judah will be elevated during the time of the Messiah.

Key verse: “Give careful thought to your ways. You have planted much, but have harvested little… You earn wages, only to put them in a purse with holes in it… build the house, so that I may take pleasure in it and be honoured” (Hag 1:5,6,8).

Outline

1. First message: the call to rebuild the temple: Hag 1:1-11 2. The response of Zerubbabel and the people: Hag 1:12-15 3. Second message: The temple to be filled with glory: Hag 2:1-9 4. Third message: a defiled people purified and blessed: Hag 2:10-19 5. Fourth message: the promise to Zerubbabel: Hag 2:20-23

Zec 1:1

See Lesson, Prophet, the.

See Lesson, Minor prophets, and their messages.

See Lesson, Post-exile period, dates.

Vv 1-6: That this section introduces the whole book seems clear since v 7 introduces the eight night visions that follow it (Zec 1:7 — 6:8). Its content also provides the foundation to all that follows.

“It strikes the keynote of the entire book, and is one of the strongest and most intensely spiritual calls to repentance to be found anywhere in the Old Testament” (Robinson).

“The initial six verses of the first chapter of Zechariah constitute a synopsis of a sermon of the prophet. Its theme strikes the keynote of the entire book and forms an indispensable introduction to it. The truth it enunciates is one which runs throughout the revealed ways of God with man; namely, the appropriation and enjoyment of God’s promises of blessing must be prefaced by genuine repentance” (Unger).

Even though the Israelites had failed God miserably in the past, this introductory message clarified that the Abrahamic Covenant was still in force. God promised to bless His people, but their enjoyment of that blessing in any given generation depended on their walking with Him in trust and obedience.

“Zechariah enumerates in his introductory address five great principles: (1) The condition of all God’s blessings: v 3. (2) The evil and peril of disobedience: v4. (3) The unchangeable character of God’s Word: v 6a. (4) God’s governmental dealings with His people in accordance with their deeds: v 6b (‘according to our ways and according to our deeds’). (5) God’s immutable purposes: v 6b (‘as Jehovah… determined… so did he with us’)” (Feinberg).

THE EIGHTH MONTH OF THE SECOND YEAR OF DARIUS: Oct-Nov 520 BC. Since there was no human king of Israel then, the writer dated the prophecy in reference to Darius, a reminder that Israel was in “the times of the Gentiles” (Luke 21:24). Two months after Haggai began his ministry.

ZECHARIAH… BEREKIAH… IDDO: The three names together signify: “Yahweh has remembered, and has blessed, the appointed time.”

IDDO: One of the priests who returned from the Captivity with Zerubbabel and Joshua (Neh 12:4,16).

Zec 1:3

THE LORD ALMIGHTY: Yahweh Tzvaoth = the LORD of hosts! The militant title of God, and an indication of the forces that could be arrayed on the side of Israel, if they would only return to their God.

RETURN TO ME… AND I WILL RETURN TO YOU: If they turned back to the Lord, He would return to bless them (cp Isa 55:6-7; Jer 3:12; Hos 7:10; Joel 2:12-13; Amos 5:4, 6; Mal 3:7). This is the clarion call that furnishes the background for this book’s message of hope. And this was the reassurance that the restoration community needed after the discipline of the Exile. They were to return to Yahweh, to a personal relationship and allegiance to Him, not just to formal obedience to His law and covenant.

This earlier repentance and return of Israel is surely typical of the soon-to-come repentance and return of Israel on a far grander scale, in preparation for the return of the Messiah, Jesus Christ. Both these epochs are foretold in the Book of Zechariah.

Zec 1:4

DO NOT BE LIKE YOUR FOREFATHERS, TO WHOM THE EARLIER PROPHETS PROCLAIMED…: Zechariah was to warn the Israelites not to be like their forefathers — who refused to respond to the preaching of earlier (pre-exilic) prophets who urged them to repent (eg, Isaiah, Jeremiah, Ezekiel, Habakkuk). Their failure to do so resulted in the heaviest of punishments falling upon them: cp 2Ki 17:13,14; 2Ch 36:15-17; Jer 7:25,26.

TURN FROM YOUR EVIL WAYS…: “The world says, in its little, passing wisdom, that if you desire a better position in life: act and dress for it now. Live mentally in its atmosphere. Adopt all the ways and views constant with it. Eliminate from your life those things that are beneath its dignity and importance. Lift your conduct to comport yourself on its level. This is the world’s meaningless ‘advancement’: but the principle is so true in eternal things. If we expect to be made ‘equal to the angels’ and ‘stand in the presence of God’ throughout eternity, we must start acting like it now. We must live in harmony with it. Many things must be put away which — though not really ‘bad’ in themselves, and quite suitable for earthlings — are quite out of place in the environment we seek, and for which we must prepare ourselves. Do not carelessly indulge yourself at present with things inconsistent with divinity, in the vain delusion they’ll be miraculously and conveniently, at the last day, cleaned out of your mind and interests, to make you suitable for God’s company. It will be too late then. It’s your whole life’s present purpose (and opportunity) to labor fervently on it now — with, of course, God’s offered and essential help. Time is short! Don’t drift in fatal self-delusion” (GVG).

Zec 1:5

WHERE ARE YOUR FOREFATHERS NOW? AND THE PROPHETS, DO THEY LIVE FOREVER?: Their ancestors had perished, and the former prophets who warned them were no longer alive to continue warning them. This is a pointed reminder that they — the present generation — would not have endless opportunities to repent. The punishments that the former prophets had warned the people about had overtaken them.

Zec 1:6

BUT DID NOT MY WORDS AND MY DECREES, WHICH I COMMANDED MY SERVANTS THE PROPHETS, OVERTAKE YOUR FOREFATHERS?: The LORD had pursued and caught the evildoers like a hunter captures his prey. Then they acknowledged that the LORD had indeed done as He had warned them that He would do (cp Deu 28:15, 45; 2Ch 36:16). This would be the experience of the contemporary Israelites too if they failed to heed Zechariah’s exhortation (cp 1Co 10:11).

“THEN THEY REPENTED AND SAID, ‘THE LORD ALMIGHTY HAS DONE TO US WHAT OUR WAYS AND PRACTICES DESERVE, JUST AS HE DETERMINED TO DO’ “: Cp Lam 1:18; 2:8,17; 4:11,12; Jer 7:3; Eze 36:31.

Zec 1:7

Zec 1:7 — 6:8: Zechariah received eight apocalyptic visions in one night (Zec 1:7). As the text will show, they concerned God’s purpose for the future of Israel, particularly Jerusalem, the seat of the Davidic dynasty and the site of the temple, and Judah. The broad theme of this section is the coming of the King. The purpose of these visions was to encourage the returnees to persevere in their work of rebuilding the temple.

Vv 7-17: The horseman among the myrtle trees: This first vision emphasizes that God was lovingly jealous of His chosen people, and would restore them — even though they were troubled at present and the nations that oppressed them were at ease. In the vision an angelic patrol reported on the state of the whole earth. This vision presents hope for dispersed and downtrodden Israel.

ON THE TWENTY-FOURTH DAY OF THE ELEVENTH MONTH: “On the same day (24 Shebat), five months earlier, the rebuilding of the temple had been resumed (cp Hag 1:14,15; see also Hag 2:10,18,20). It was evidently a day in which God had special delight because of the obedience of his people” (EBC).

Also on that day two months previously Haggai had delivered a stern rebuke to the priests for their impurity and to the people for their delay in building the temple (Hag 2:10-17). On that day, moreover, Haggai had received the far-reaching revelation (Hag 2:20) of the destruction of Gentile world power previous to the establishment of millennial rule of the greater Zerubbabel-Messiah (Hag 2:21-23).

THE MONTH OF SHEBAT: Corresponds to February. A significant time: the time of the blossoming of the almond tree, and the putting forth of leaves by the fig tree (cp Jer 1:11,12; Song 2:13).

Zec 1:8

DURING THE NIGHT: Night had connotations of gloom, obscurity, and foreboding. The present was such a period for the Israelites. The light of joy, clear sight, and security was yet to break for them.

A MAN RIDING: Presumably the other horses also had riders (cp v 11). The riders evidently represent some of the LORD’s angelic army (host) that serve as His scouts and report conditions in Israel to Him (v 10).

RED HORSE… RED, BROWN AND WHITE HORSES: Horses were instruments of war and prestigious possessions (Zec 10:3; Job 39:19-25; Pro 21:31; Jer 8:6; 1Ki 10:26; Rev 19:11-16), and the colors of these horses apparently represent their mission. The colors doubtless implied something to Zechariah, possibly bloodshed, a mixed mission (of judgment and blessing), and victory (cp Zec 6:2; Isa 63:1-6; Rev 6:4).

RED: Sym war and bloodshed: cp Jer 25:33.

THE MYRTLE TREES IN A RAVINE: “In Neh 8:15 myrtle trees, which are evergreen, are associated with the Feast of Tabernacles for making booths; and in Isa 41:19 and Isa 55:13 they are included in a description of messianic kingdom blessing. Perhaps, then, they speak of the hope and promise of the future, the restoration from Babylonian exile being but the initial stage in the progressive fulfillment of that promise. The trees are situated in a ravine. At the foot of the Mount of Olives are myrtle groves in the lowest part of the Kidron Valley. The ravine may picture Judah’s lowly condition at the time” (EBC).

BROWN… HORSES: “Speckled” (AV), or “bay” (AV mg). Prob a mixture of red and brown — suggesting the continuing effects of war?

WHITE HORSES: Heb “laban” — sometimes related to the whiteness of leprosy. Suggests disease and famine — although at other times “white” might suggest peace and the proclamation of the gospel. At this point, it is difficult to ascertain the meaning of “white” here.

Zec 1:10

THE MAN STANDING AMONG THE MYRTLE TREES EXPLAINED, “THEY ARE THE ONES THE LORD HAS SENT TO GO THROUGHOUT THE EARTH”: The angel, who looked like a man and who was standing in the grove of trees, said that the horsemen were Yahweh’s representatives whom He had sent to patrol the earth. “Like the Persian monarchs who used messengers on swift steeds to keep them informed on all matters concerning their empire, so the Lord knew all about the countries of the earth, including the great Persian state” (Baldwin). Elsewhere these are called the “eyes of Yahweh” (Zec 4:10). Other angels have acted in this capacity: Gen 18:21; 2Ch 16:9; Dan 4:17; Ezra 5:5).

Zec 1:11

WE HAVE GONE THROUGHOUT THE EARTH AND FOUND THE WHOLE WORLD AT REST AND IN PEACE: The horsemen then reported to the angel that they had patrolled the earth and had found it peaceful and quiet.

“Darius boasted that in nineteen battles he had defeated nine rebel leaders and had subdued all his enemies. So the empire was again virtually quiet by 520 BC” (EBC).

Zec 1:12

HOW LONG WILL YOU WITHHOLD MERCY FROM JERUSALEM…?: Then the angel asked Yahweh how long He planned to remain bent on disciplining Israel, which He had done in His indignation for the last 70 years (the period of the captivity: cp Jer 25:11,12). That prophesied period was now over or coming to a swift end, but the Israelites were still oppressed and under foreign domination.

HOW LONG…?: This has been the unremitting cry of the faithful through the ages: cp Dan 12:6; Rev 6:10; 13:10; Hab 1:2; Psa 74:10.

Zec 1:13

SO THE LORD SPOKE KIND AND COMFORTING WORDS TO THE ANGEL WHO TALKED WITH ME: Yahweh responded to the angel’s question graciously and with comforting words. However, what He said Zechariah did not reveal either because he did not hear it or because he chose not to do so under divine inspiration.

Zec 1:14

I AM VERY JEALOUS FOR JERUSALEM AND ZION: Jealousy when used to describe God’s attitude refers to His careful concern, specifically intolerance of rivalry or unfaithfulness, for the well-being of others. Often in Scripture it alludes to God as a husband wanting to keep His wife, Israel or the church, true to Himself. It has none of the negative connotations that we associate with selfish human jealousy.

The Heb word is also translated “zeal”. Yahweh’s zeal shall preserve the remnant of His people (Isa 37:32), cause Him to arm His warriors against the enemies of His people and land (Isa 59:17), supervise the successful prosecution of the coming war of conquest (Isa 42:13; Zec 8:2), gather the nations together for judgment (Zep 3:8), and establish the throne of David in glory (Isa 9:7).

Zec 1:15

I WAS ONLY A LITTLE ANGRY, BUT THEY ADDED TO THE CALAMITY: The LORD continued to explain that He was very angry with the Gentile nations who were presently at ease. He was angry because they had compounded the punishment of Israel that God had inflicted on the Chosen People by prolonging it (cp Gen 12:3; Jer 2:3; 30:16; 50:7; Eze 26:2,3).

Zec 1:16

I WILL RETURN TO JERUSALEM WITH MERCY, AND THERE MY HOUSE WILL BE REBUILT: The people of Jerusalem had experienced so much hostility, but now Yahweh promised to return to them and to show them compassion. The sovereign LORD promised that the temple would be rebuilt there, and the city again would become a viable entity. The Jews finished the temple in 515 BC, but the city walls were not complete until 444 BC (Neh 7:4; 11:1).

Beyond this, of course, the vision is of a Last Days return of Israel, and blessing of Jerusalem, and a Millennial Temple of Glory: signified by the glorified immortal saints, reigning with Christ: Eze 43:1-5; Dan 12:3; Mat 13:43; Psa 110; Rev 5:9; Zec 14:16; 8:22,23; Isa 2:2-4; etc.

THE MEASURING LINE WILL BE STRETCHED OUT OVER JERUSALEM: Measuring the city pictures its expanded restoration (cp Jer 31:38-40), the measuring line being a construction tool. [Cp also — and more generally — the measuring of the Temple in Rev 11:1-3.]

“God’s thoughts are far from universally accepted. His voice has been for so long silent that both His purposes and the way by which He will bring them to pass have been lost sight of. The very practical nature of the promises is ignored or rejected. The Hope of Israel is not understood. Yet the language could not be plainer than that employed by the prophets concerning God’s special care for His land and people… Yet nations cast longing eyes on the land and persecute the people. A change is coming, to be introduced by the year of recompense for the controversy of Zion” (PAE 32).

Zec 1:17

MY TOWNS WILL AGAIN OVERFLOW WITH PROSPERITY, AND THE LORD WILL AGAIN COMFORT ZION AND CHOOSE JERUSALEM: Cp 1Ki 8:44,48; 2Ch 6:6,34,38). “The distinctive features of comfort for Israel in this first vision are: (1) the presence of the Angel of Jehovah in the midst of degraded and depressed Israel; (2) His loving and yearning intercession for them; (3) the promises of future blessings. We may say, then, that the import of the vision is this: although Israel is not yet in her promised position, God is mindful of her, providing the means of His judgment on the persecuting nations, and reserving glory and prosperity for Israel in the benevolent and beneficent reign of the Messiah.

“The series of visions carry us through God’s dealings with Israel from the time of their chastisement by God under the Gentile powers until they are restored to their land with their rebuilt city and temple under their Messiah King. The first vision gives the general theme of the whole series; the others add the details… When the world was busy with its own affairs, God’s eyes and the heart of the Messiah were upon the lowly estate of Israel and upon the temple in Jerusalem” (Feinberg).

Zec 1:18

Vv 18-21: The four horns and the four “carpenters”: The second vision builds on the concept of comfort promised in the first vision (vv 13,17). Here we learn how God will execute His anger against the nations that excessively oppressed His people. The nations will meet with retribution. Israel will triumph over her foes.

FOUR HORNS: The prophet observed four animal horns. Presumably they were on living animals since they could feel terror (v 21), though there is no mention of animals. Horns were a common figure for power in Biblical and ANE symbolism (eg, Psa 18:2; 75:10; 89:17; Dan 7:24; 8:20-22; Rev 17:12).

Zec 1:19

THESE ARE THE HORNS THAT SCATTERED JUDAH, ISRAEL AND JERUSALEM: In response to the prophet’s request for an interpretation, the assisting angel explained that they represented the powers that had scattered Judah, Israel, and Jerusalem. Assyria took Israel into captivity, and Babylonia destroyed Jerusalem and took the Judahites captive. So perhaps the fact that there were four horns symbolizes that they represented nations from the four corners of the world, the totality of opposition. Possibly they stand for Egypt, Assyria, Babylonia, and Medo-Persia, all of which major powers scattered the Israelites at times. In later days, the four powers could be — as with Daniel’s vision — Babylonia, Medo-Persia, Greece, and Rome.

Zec 1:20

FOUR CRAFTSMEN: Four “carpenters” (KJV), “craftsmen”, or — more particularly — smiths (Heb “harashim”, lit, workers in metal). This is an apt figure, since there would have been many such craftsmen working on the Temple in Zechariah’s day. It may also draw attention to Jesus prophetically — for he was a “craftsman” or “carpenter” (cp Mar 6:3; Mat 13:55).

Zec 1:21

THE CRAFTSMEN HAVE COME TO TERRIFY THEM AND THROW DOWN THESE HORNS OF THE NATIONS WHO LIFTED UP THEIR HORNS AGAINST THE LAND OF JUDAH TO SCATTER ITS PEOPLE: Again in answer to the prophet’s request for interpretation, the angel repeated that the horns represented the powers that had scattered the Israelites. Then he added that the four artisans had come to terrify these horns and to overthrow them for attacking Israel and scattering the Israelites. These smiths evidently carried hammers with which they threatened to smash the horns. Probably the kingdoms of Medo-Persia, Greece, Rome, and Messiah are in view. Each of these kingdoms destroyed the preceding one, Medo-Persia having defeated Babylonia, etc (cp Dan 2:34,35,44,45).

Another fulfillment: they will all appear in the future to take vengeance on Israel’s Last Days enemies — and that they will first destroy all the “horns” that have been lifted up against Israel; and then, in keeping with their profession as craftsmen, rebuild… God’s Kingdom!

Zec 2:1

Zec 2: The vision of the surveyor: “The third vision that came to the prophet in his night of visions revealed that Jerusalem’s downtreading is limited. The busy activity of measuring and building of the literal temple, and the ministrations accounted therein as recorded by Ezra form the basis of this vision. It is of great encouragement to the faithful of the remnant. So Zechariah records: [1] The angelic explanation of the destiny of Jerusalem: vv 1-5. [2] The call to redemption: Flee out of Babylon: vv 6-8. [3] Evidence of the divine hand: v 9. [4] Yahweh the Redeemer of Israel: vv 10-13. It is important to identify the personalities in the first four verses. The man of v 1 is the young man of v 4. The angel of v 3 (and also of Zec 1:19) is the ‘him’ of v 4. There was a further angel in v 3” (GEM).

V 1: Zechariah saw a man (ie, an angel who looked like a man) with a measuring line in his hand (cp Zec 1:11; 6:12; Eze 40:2,3). What is the purpose of the “measurement” — to punish or to bless? The remaining vv suggest the second of these.

Zec 2:2

TO MEASURE JERUSALEM, TO FIND OUT HOW WIDE AND HOW LONG IT IS: This surveying would have been preparation for restoring and rebuilding the city. The restoration of Jerusalem in progress in Zechariah’s day was only a preview of a much grander future restoration to be described (cp Jer 32:15; Eze 40:3,5; Rev 11:1).

IF the measurement is for the purpose of punishing (eg, 2Sa 8:2; Amos 7:8,17), then a measured width and length suggest that both the duration and the intensity of the punishment will be limited by Almighty God (cp Jer 30:11).

Zec 2:3

Another angel, possibly the angel of the LORD (Zec 1:11,12), came forward to meet Zechariah’s guiding angel as he was going out toward the “man” with the measuring line.

Zec 2:4

RUN, TELL THAT YOUNG MAN, JERUSALEM WILL BE A CITY WITHOUT WALLS BECAUSE OF THE GREAT NUMBER OF MEN AND LIVESTOCK IN IT: He instructed him to tell “that young man,” Zechariah, that Jerusalem would expand beyond its walls because so many people and cattle would live in it (cp Eze 38:11). During the restoration period, the Jews built walls around the city to make it secure, yet few people wanted to live in it (cp Neh 11:1,2; 7:4). This prophecy must have a future fulfillment, though it doubtless encouraged Zechariah’s contemporaries to rebuild the city in their day.

Zec 2:5

I MYSELF WILL BE A WALL OF FIRE AROUND IT: Yahweh promised to be Jerusalem’s defense instead of a physical wall and to be the glory in her in contrast to any human glory. Such a promise would have been a great encouragement to the returnees from captivity. Yahweh Himself (emphatic in the Hebrew text) would provide security by His protection and presence (cp Zec 1:16; Psa 24:7-10).

I WILL BE ITS GLORY WITHIN: Though God did protect the returnees, His promise has not yet found fulfillment. The wall of fire that Yahweh would be recalls the Shekinah Glory of the LORD, enshrined in a pillar of cloud and fire by which God visualized His protecting presence at various times throughout her history (Exo 13:21-22; 14:19,20; 40:34; Isa 4:5-6).

“This anticipates the LORD’s personal presence through the Messiah in His kingdom on earth (cp Zec 2:11-12; 14:9; Isa 60:19; Ezek 43:1-5; 48:35)” (EBC).

Both the second and third visions guarantee the future safety of Jerusalem. Since Jerusalem has not been safe for millennia, it seems reasonable to expect a fulfillment in messianic times. The glory that had previously inhabited the city and the temple had departed, as Ezekiel saw in vision (Eze 8:4; 9:3; 10:4,18; 11:23), but at some future date it will visibly return (Eze 43:1-5).

Zec 2:6

FLEE FROM THE LAND OF THE NORTH… FOR I HAVE SCATTERED YOU TO THE FOUR WINDS OF HEAVEN: The LORD called His people to flee from the land of the north (cp Jer 3:18; 16:15; 23:8; 31:8) where He had scattered them as the four winds (cp Isa 43:5,6; 49:12). Most of the Israelite exiles had gone into captivity in Assyria, and most of the Judean exiles went into captivity in Babylon. However, there were many other Israelites who had been taken or had fled to Egypt (Jer 43:7), Moab, Ammon, and Edom (Jer 40:11-12), Persia, and many other nations. These were Jews who later constituted the Diaspora, those who did not return to Palestine but remained dispersed throughout the ancient world. In the LD they will not only be brought back to their land — they will also be converted and transformed (Eze 20:33-38; Rom 11:26).

Zec 2:7

ESCAPE, YOU WHO LIVE IN THE DAUGHTER OF BABYLON: The LORD called these people to escape from Babylon among whose daughters they lived. This was a call for the Jews still living in Babylon to return home in Zechariah’s day and help rebuild their nation. But it is also, because of the context and lack of fulfillment, a prophetic call to those living in the end times to abandon the “Babylon” of their day (cp Rev 18:4-8).

Zec 2:8

AFTER HE HAS HONORED ME: The KJV has “after the glory” — prob ref to the apocalypse of glory of Christ and the saints (1Ti 6:15,16; 2Pe 1:4; Rev 3:12). After Christ is glorified in his saints (2Th 1:10), he will turn his attentions to the world at large.

WHOEVER TOUCHES YOU TOUCHES THE APPLE OF HIS EYE: No one can touch Israel with impunity: Jer 12:14; Eze 36:22-24; Isa 54:17; Rom 11:28.

THE APPLE OF HIS EYE: Lit, the “gate”, the pupil, which is the most sensitive part) of His eye (cp Deu 32:10; Psa 17:8). “When God looks at the world, He does so through the ‘eye’ of Israel” (Tes 54:340).

Zec 2:9

I WILL SURELY RAISE MY HAND AGAINST THEM… THEN YOU WILL KNOW THAT THE LORD ALMIGHTY HAS SENT ME: “The person whom the Lord would send as His representative (‘Me’) could not be Zechariah, in view of what the following verses say He would do. He must be Messiah, the only one with sufficient power and authority to fulfill what God predicted here. He would simply wave His hand over these nations in a menacing gesture and they would become plunder for the Israelites whom they had enslaved (cp Est 7:10; Isa 11:15; 14:2; 19:16; Gal 6:7,8). Then God’s people would know that Yahweh of armies had sent this One (cp Isa 61:3; John 17:4). This would be the sovereign LORD’s doing, so the Jews should rejoice, return to the land, and prepare” (Const).

Zec 2:10

I AM COMING, AND I WILL LIVE AMONG YOU: The Israelites in Jerusalem and elsewhere were to rejoice because the LORD promised to intervene for them and to dwell among them. This purpose will be fulfilled in the Last Days (Jer 33:9; Rev 21:3).

Zec 2:11

MANY NATIONS WILL BE JOINED WITH THE LORD IN THAT DAY: To be “joined” is to be “converted” (cp Jer 3:17,18; Isa 60:12). His return to Jerusalem would prompt the nations to come there and acknowledge Him as sovereign (cp Psa 47:9; 96:1; 97:1; 98:4). Many nations would turn to the Lord in that day (the end-time day of the Lord: cp Zec 14; Isa 2:12-21; 24 — 27; Joel 1:15; 2:28 — 3:21; Amos 5:18-20; 9:11-15; Zeph).

Thus will be fulfilled the promises to Abraham (Gen 12:1-3; 17:4; Rom 4:18).

AND WILL BECOME MY PEOPLE: They will become part of His family of believers (Zec 8:20-23; Gen 12:3; 18:18; 22:18; Isa 2:2-4; 60:3). They would resemble Him as well as acknowledge Him (cp Isa 56:6-8; 60:3,21).

I WILL LIVE AMONG YOU AND YOU WILL KNOW THAT THE LORD ALMIGHTY HAS SENT ME TO YOU: He would dwell in the midst of His people (cp Zec 8:3; John 1:14; 2Co 6:16; Rev 21:3), and they would know that Yahweh had sent this One. This is clearly a reference to Messiah’s second advent, not His first advent.

“In fulfillment of the great OT covenants, particularly the Abrahamic covenant, this section anticipates full kingdom blessing in the messianic era… This language is ultimately messianic — indirectly or by extension from God in general to the Messiah in particular” (EBC).

Zec 2:12

THE LORD WILL INHERIT JUDAH AS HIS PORTION IN THE HOLY LAND: The whole of the land of Canaan will be set apart for God and His people, but esp the land allocated to Judah (the royal tribe) will belong to Yahweh.

AND WILL AGAIN CHOOSE JERUSALEM: For special blessing (cp Isa 19:24,25). Cp also Mat 5:35; 2Ch 12:13; Psa 132:13,14; Isa 49:14-16.

Zec 2:13

BE STILL BEFORE THE LORD, ALL MANKIND: All mankind, or all “flesh”, in its many and varied manifestations — social and religious and political institutions — will be humbled before the LORD in that day.

HE HAS ROUSED HIMSELF FROM HIS HOLY DWELLING: The temple of His Glory in Jerusalem, the new “center” of the world!

Zec 3:1

Zec 3: The cleansing and restoration of the High Priest: “This vision describes the change of raiment and promise of glory for Joshua, the high priest, type of Jesus Christ. Faced with the [1] opposition of Satan: vv 1,2, the prophecy sees the wonderful and faithful toil of Joshua (Christ), for the restoration of the city of Jerusalem (the typical Brotherhood of Faith). The high priest is identified with a condition of uncleanness, and requires a change of raiment: vv 3-5. Then comes [2] The divine injunction: vv 6,7, and [3] The men of sign — the company of associates to Joshua, who are elevated with him to glory. Thus is depicted the great Redeemer and his faithful Community, all redeemed form the nature of flesh to that of glory” (GEM).

See Lesson, Zec 3 and Enoch.

JOSHUA THE HIGH PRIEST STANDING…: “In Joshua the high priest we see a picture of each and every child of God, who has been made nigh by the blood of Christ, and has been taught to minister in holy things, and enter into that which is within the veil. Jesus has made us priests and kings unto God, and even here [and now] we exercise the priesthood of consecrated living and hallowed service. But this high priest is said to be ‘standing before the angel of the Lord,’ that is, standing to minister. This should be the perpetual position of every true believer. Every place is now God’s temple, and His people can as truly serve Him in their daily employments as in His house. They are to be always ‘ministering,’ offering the spiritual sacrifice of prayer and praise, and presenting themselves a ‘living sacrifice’ ” (CHS).

SATAN STANDING AT HIS RIGHT SIDE TO ACCUSE HIM: Historically, it was the Samaritans who constituted the “satan”, or adversary — opposing the building and the work of the Temple at Jerusalem. In NT times, the “satan” was the Pharisees and Sadducees, who opposed the work of the antitypical “Joshua”, the Lord Jesus, in building the spiritual “temple” of God.

Standing at the right hand was the traditional place where an accuser stood in Jewish life (cp 1Ch 21:1; Psa 109:6).

Zec 3:2

THE LORD REBUKE YOU: And this petition was fulfilled both in the days of Zechariah (Ezra 6:7) and those of Christ (Luk 21:20-24).

THE LORD… WHO HAS CHOSEN JERUSALEM: Joshua was secure from “Satan’s” accusations because of the LORD’s sovereign choice of Jerusalem (cp Zec 12:2). “Who will bring any charge against those whom God has chosen? It is God who justifies” (Rom 8:33).

IS NOT THIS MAN A BURNING STICK SNATCHED FROM THE FIRE?: The LORD then referred to Joshua as a burning stick plucked from the fire (cp Amos 4:11). If Joshua represents the “priesthood” of Israel, then the fire must refer to the Babylonian captivity, in which Israel had been almost destroyed, and the stick refers to the surviving remnant of faithful. Israel had experienced another brush with extinction at the Exodus (Deu 4:20; 7:7,8; Jer 11:4); she would escape again — at least, the “remnant” — in 70 AD (Acts 2:19,20); and she will do so one final time in the Tribulation (Zec 13:8,9; Jer 30:7; Rev 12:13-17).

Zec 3:3

JOSHUA WAS DRESSED IN FILTHY CLOTHES: Joshua the High Priest labored right alongside the other Israelites, in the dirt and debris of the fallen Temple, in order to lay the foundation of the new Temple.

In type, this describes the fallen human nature (Mar 7:20-23; Rom 7:18) of the Lord Jesus Christ, who labored down in the debris and uncleanness with his fellowmen, to save them — to save US! — out of that condition. Cp Heb 4:15; 1Pe 2:24; Isa 53:6,10.

Zec 3:4

TAKE OFF HIS FILTHY CLOTHES… I HAVE TAKEN AWAY YOUR SIN…: The LORD then instructed others who were standing before Him, probably angelic servants, to remove Joshua’s filthy garments (cp Exo 28:8,9,41; Lev 8:7-9; Num 20:28). The LORD explained that these garments symbolized the high priest’s (Israel’s) iniquities, which He had forgiven. He promised to remove his representative’s filthy robes and replace them with festal, stately robes, the apparel of royalty and wealth, symbolic of God’s righteousness (cp Isa 3:22). Thus God would restore Israel to her original calling as a priestly nation (cp Exo 19:16; Isa 61:6).

In typical fulfillment, this describes the Lord Jesus Christ, the “sin-bearer” for mankind, healed of his sin-prone mortal nature, and clothed upon with immortality: “While Zechariah was beholding, he saw the garments of Joshua, the High Priest, changed; and was instructed that the action represented the putting away of iniquity which the priest is supposed to bear. In this we see, by the light of NT, the change of nature, or body, in relation to the Christ, ‘whom,’ says Paul, ‘we know henceforth no more after the flesh.’ [2Co 5:16] He was crucified in ‘flesh of sin;’ and then sin was ‘condemned in the flesh.’ [Rom 8:3] But when he rose again he became spirit-body, called by Paul ‘pneuma hagiosunes’, spirit of holiness: Rom 1:4. He is now the Angel-High Priest of Jehovah, no longer oppressed with our filthy nature, but ‘clothed in a garment white as snow’ (Dan 7:9) reaching to the foot (Rev 1:13)” (Eur ch 1).

Zec 3:5

THEN I SAID, “PUT A CLEAN TURBAN ON HIS HEAD”: Zechariah chimed in suggesting that the angelic dressers also put a clean turban on Joshua’s head, which they did along with his other garments. A plaque on the front of the high priest’s turban read “Holy to the Lord” (Exo 28:36; 39:30). This is what Israel will be in the future, a holy nation of holy priests. The LORD observed all that was happening, approving and directing all the changes in Joshua’s condition.

In a NT context, this refers to Christ — having been proved sinless — being glorified (Phi 2:8-11), and constituted a High Priest forever, after a new and eternal order (Heb 7).

Zec 3:7

“Then the angel of the Lord admonished Joshua. He promised, in the name of sovereign Yahweh, that if Joshua obeyed the Lord and served Him, Joshua would govern the temple, have charge of the temple courts, and enjoy free access into the Lord’s presence. He could come into the Lord’s presence like the angels who stood before Him. Joshua’s commission pertained to a priestly function within the framework of a covenant relationship. As always, faithful, obedient service leads to further opportunities for service.

The Lord specified two conditions and promised three results. The first condition was Israel’s practical righteousness; she had to walk in His ways faithfully with heart and hand (cp Deu 10:12-22; 28:9). Second, she had to carry out her priestly duties faithfully. If Israel did these things, she would govern God’s house (people and temple; cp Deu 17:8-13; Jer 31:7), have charge of His courts –keeping them pure (cp Isa 56:7; Jer 31:22), and enjoy free access to God (cp Exo 19:6; Isa 61:6; Heb 4:16; 10:19-22).

” ‘In all this the person and work of Joshua’s greater namesake, Jesus, was being anticipated. The faithful high priest of the pre-Christian era entered into God’s presence as the Christian [believer priest] does “by grace through faith” [cp Heb 4:14-16]’ (Baldwin)” (Const).

Zec 3:8

MEN SYMBOLIC OF THINGS TO COME: “The miracle, which is to be seen in Joshua and his priests, consists … in the fact that the priesthood of Israel is laden with guilt, but by the grace of God it has been absolved, and accepted by God again, as the deliverance from exile shows, and Joshua and his priests are therefore brands plucked by the omnipotence of grace from the fire of merited judgment. This miracle of grace which has been wrought for them, points beyond itself to an incomparably greater and better act of the sin-absolving grace of God, which is still in the future” (KD).

MY SERVANT, THE BRANCH: This is a double title of Messiah (cp Zec 6:12; Psa 132:17; Isa 11:1; 53:2; Jer 23:5; 33:15). Here, as Yahweh’s servant (Isa 42:1; 49:3, 5; 52:13; 53:11; Eze 34:23-24), Messiah would come into the world to do His Father’s will, including redeeming, cleansing, and restoring Israel to God’s intended place for her.

“As Branch, the Messiah is represented in the OT in four different aspects of his character (King, Servant, Man, and God). These aspects are developed in the NT in the four Gospels: (1) in Matthew as the Branch of David, ie, as the Davidic messianic King (Isa 11:1; Jer 23:5; 33:15); (2) in Mark as the Lord’s Servant, the Branch (Isa 42:1; 49:6; 50:10; 52:13; Ezek 34:23-24; Zech 3:8); (3) in Luke as the Man whose name is the Branch (Zech 6:12); and (4) in John as a the Branch of the Lord (Isa 4:2)” (EBC).

Zec 3:9

THE STONE I HAVE SET IN FRONT OF JOSHUA: The stone, too, is a common figure of God and Messiah in the Bible (10:4; Exo 17:6; Num 20:7-11; Psa 118:22; etc). In the past God promised that the Stone would be a secure, never-failing refuge for His people (Isa 28:16; 1Pe 2:6). When Messiah appeared, however, He proved to be a stone over which the Jews stumbled and an offensive rock to them (Psa 118:22-23; Isa 8:13-15; Mat 21:42; 1Pe 2:4-9). Presently He is the foundation stone, the chief cornerstone of the church (Eph 2:19-22). And in the future He will be the great stone that smites the nations (Dan 2:35, 45).

THERE ARE SEVEN EYES ON THAT ONE STONE: Seven stones sig complete, divine intelligence (Zec 1:10; 4:10; 2Ch 16:9; Isa 11:2; Eze 1:18; 10:12; Col 2:3, 9; Rev 5:6). The eyes of the LORD — ie the angels — are watching over this “Stone”, and helping it accomplish its desired work.

I WILL ENGRAVE AN INSCRIPTION UPON IT: What is engraved upon the Stone of Jesus? (1) the name of the Father, ie, Yahweh, found in “Yah-shua”, the Salvation of God; (2) the reaffirmation of this at his baptism: “This is my beloved Son, in whom I am well-pleased!”; (3) the wounds in his hands and feet, by which he was “sealed” to the service of his Father; and ultimately (4) the reward he received: the divine nature:

“The writer, or engraver, is the Seven-Horned and Seven-Eyed Spirit (Zec 4:5; 5:6) who ‘engraves the graving thereof’. When the dead body prepared for the Spirit (Heb 10:5) was restored to life, and had come forth from the sepulchre, the Spirit, ‘in a moment, in the twinkling of an eye,’ engraved upon it, or impressed it with, every attribute necessary to constitute it ‘the Lord from the heaven’ — He ‘made it both Lord and Christ’. The precious stone had come out of the earth, whence all precious stones also come; but it had to be cut, polished, embroidered, and adorned, to bring out all the beauties of which it was susceptible. This the Spirit effected in the operation of raising the risen body to consubstantiality with the Deity.

“Now, it matters not whether it be one man to be made ‘the Lord from heaven,’ or a countless multitude of earthborns to be made the Holy Jerusalem ‘descending from the Deity out of heaven’ — the operation is the same. Every individual is subjected to a like polishing, embroidering, and adorning, as saith the Spirit who will do the work. ‘Him that overcometh,’ saith he, ‘I will make a pillar in the Nave of my Deity, and he shall go no more out; and I will write upon him the Name of my Deity, and the Name of the City of my Deity, New Jerusalem, which cometh down out of heaven from my Deity; and my new Name’ (Rev 3:12). To have the Name of Deity, the Name of the City, and the New Name, engraved or written upon one, is for such an one first to come into existence, and then, to become a constituent of the things engraved. He becomes one of the City of the Deity, New Jerusalem; and in the operation is married to the Spirit in so close and intimate a union, that he becomes one body, flesh, and bones, with the Spirit; so that all the earthiness and corruptibleness of his grave-body is ‘swallowed up of life;’ it loses its similitude to the nature of the first Adam; and acquires ‘the heavenly image’ of the Lord from heaven” (Eur 3:687).

I WILL REMOVE THE SIN OF THIS LAND IN A SINGLE DAY: Cp v 4. What Christ did for himself he also did on behalf of others: Heb 7:27; 9:28; 10:14. See also John 11:49-53; Zec 13:1; Isa 66:7,8; Rom 11:26,27.

Zec 3:10

EACH OF YOU WILL INVITE HIS NEIGHBOR TO SIT UNDER HIS VINE AND FIG TREE: Israel would enjoy peace and security as never before, even under the reign of Solomon (1Ki 4:25; cp 2Ki 18:31; Mic 4:4). Then God will lift the curse that He imposed on the creation at the Fall, and there will be agricultural prosperity as well as spiritual prosperity (Isa 11:1-9; 35; 65:17; Dan 7:13,14, 27; Mic 4:1-4). Paradise lost will become paradise regained.

Zec 4:1

Zec 4: The gold lampstand and the two olive trees: Further encouragement, this time to Zerubbabel specifically, with the knowledge that the temple (and esp the menorah here) will be established, and its light shine forth for all the world to see. And, in fulfillment of the type, that in the Kingdom, Christ will bring a glorious light that will enlighten the Gentiles (Isa 60:1,2).

Zec 4:2

A SOLID GOLD LAMPSTAND WITH A BOWL AT THE TOP AND SEVEN LIGHTS ON IT, WITH SEVEN CHANNELS TO THE LIGHTS: Lampstands generally, and the lampstands in the tabernacle and temple particularly, held removable lamps (Exo 25:31; 1Ki 7:49). Their purpose was to support that which holds up and bears the light (cp Mat 5:16; Rev 1:20; 2:5). In this case the lampstand or menorah represents the temple and the Jewish community, which were to hold the light of Israel’s testimony to Yahweh up to the rest of the world. The bowl on top of this lampstand contained oil that constantly replenished the lamps (cp v 12).

In the Heb (see AV mg), the these seven lamps are represented as being fed by “seven sevens” of pipes, or 49. This would suggest that each of the seven “lamps” had itself seven receptacles and seven separate wicks — or a total of 49 separate “lightstands”.

GOLD: Sym a tried faith, not faith in the abstract, but that which has been put to the test: 1Pe 1:7; Pro 17:3; Job 23:10; Lam 4:2.

Zec 4:3

THERE ARE TWO OLIVE TREES BY IT, ONE ON THE RIGHT OF THE BOWL AND THE OTHER ON ITS LEFT: Human maintenance of the lamps was unnecessary since the oil flowed from the trees to the reservoir to the lamps. This important feature of the vision stresses God’s singular provision of the oil (cp v 6).

In Rom 11 the two olive trees are said to represent Israel and the Gentiles. “In this vision they represent the royal priesthood of the Age to Come, who will convey the ‘oil’ of all nations, on a basis of faith in Christ (the golden pipes leading to the reservoir) to shine forth as light through their ministrations (the seven lamps)” (HPM).

Zec 4:6

NOT BY MIGHT NOR BY POWER, BUT BY MY SPIRIT: “This principle is an elliptical sentence… a kind of motto, as it were, to guide all endeavors and enterprises of the nation in these evil days. If we were to complete the ellipsis we might formulate the statement somewhat after the following fashion: If success is to be gained in the achievements of the people of God it will not be secured by what man can do but by the Spirit’s work” (Leupold).

Since Zerubbabel was leading the rebuilding of the temple and the restoration of the community, the LORD’s word to him was a word of encouragement. These restorations would not need an army of workers, as Solomon’s temple did (1Ki 5:13-18), nor unusually strong laborers. The strength of the workers, in fact, failed because the work was so strenuous (cp Neh 4:10). The work would succeed because of the supernatural grace (help) that the Lord would provided by His Spirit (cp Gen 1:2; Exo 15:8,10; 28:3; 31:3; Num 11:17-29; Jdg 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14, 19; 2Sa 22:16; Eze 37:1-14). This is, of course, true of any work that seeks to carry out God’s will in the world (cp 2Co 12:9).

Zec 4:7

WHAT ARE YOU, O MIGHTY MOUNTAIN?: Mountains are symbols of large obstacles (cp Isa 40:4; 41:15; 49:11; Mat 17:20; 21:21; Mark 11:23; 1Co 13:2). They are also symbols of kingdoms (cp Isa 41:15; Jer 51:25,26; Dan 2:35,45; Rev 17:5; etc). The whole process of temple restoration seemed like a mountainous job to the few who returned from exile. In addition, there was much opposition to building (Ezra 4:1-5,24), from such as the Samaritans, and the Israelites themselves proved unwilling to persevere in the task (Hag 1:14; 2:1-9).

BEFORE ZERUBBABEL YOU WILL BECOME LEVEL GROUND: God would reduce this “mountain” of difficulty to a flat plain by assisting the workers.

THEN HE WILL BRING OUT THE CAPSTONE TO SHOUTS OF ‘GOD BLESS IT! GOD BLESS IT!’: Zerubbabel would bring forth the top stone, the final stone on the project, with shouts of “Grace… to it.” The joyful cry of the people as they saw the last stone put in place would voice their prayer that God’s blessing would now rest on the beautiful structure that His grace had made possible.

(NT) Christ is the stone which the builders rejected, but which subsequently becomes the head stone of God’s spiritual temple: Psa 118:22; cp 1Pe 2:4-7: “There will exist contemporary with the resurrection, when Zerubbabel shall stand up again, ‘a great mountain’ in the political world, which is to be reduced to ‘a plain.’ But that this will not result by the power and strength of Israel under any organization they might constitute; for at that crisis their power and strength will have been utterly scattered; but it shall be accomplished by Jehovah’s Spirit, which will raise Zerubbabel and his companions from among the dead, to be the captains of Israel together with the living believers; and will be the strength and power energizing them all to the complete reduction of the Great Political Mountain of the Gentiles to the level of a summer threshing-floor: even to cause to go forth the Head, or Chief Stone, with shoutings of ‘Grace, grace unto him!’ ” (Eur 1:65).

The shouts of acclamation directed toward Christ are further mentioned in 2Th 1:10; Rev 5:9-14; 19:1-7; Phi 2:8,9; Mat 23:39.

Zec 4:9

THE HANDS OF ZERUBBABEL HAVE LAID THE FOUNDATION OF THIS TEMPLE; HIS HANDS WILL ALSO COMPLETE IT: As Zerubbabel had laid the foundation of the temple (Ezra 3:8-11; 5:16), so he would also complete it (cp Ezra 6:14-18). Construction began on the foundation of the temple in 536 BC and the last stone went in place in 515 BC. Then the people would know that it was indeed the LORD who had sent the messenger who brought this message to Zechariah.

THEN YOU WILL KNOW THAT THE LORD ALMIGHTY HAS SENT ME TO YOU: The messenger in view appears to be the angel of the Lord (cp Zec 1:11,12; 2:8,9,11; 3:1,5,6).

Zec 4:10

WHO DESPISES THE DAY OF SMALL THINGS?: The people would be ashamed that they had despised the rebuilding project as insignificant (cp Ezra 3:12; Hag 2:3).

MEN WILL REJOICE WHEN THEY SEE THE PLUMB LINE IN THE HAND OF ZERUBBABEL… THESE SEVEN ARE THE EYES OF THE LORD, WHICH RANGE THROUGHOUT THE EARTH: The LORD Himself was glad to see Zerubbabel building with his plumb line as His omniscient eyes surveyed all that was happening in the world (cp Zec 3:9; 2Ch 16:9). The Hebrew words translated “plumb line” may mean “separated [ie, chosen] stone” (Const). The LORD, in addition to His people, would rejoice when He saw the capstone put in place (cp Ezra 6:16-22). Now His people could serve Him as He purposed.

THE PLUMB LINE: In the antitypical temple (a spiritual temple) the Master Builder is Jesus Christ, and the plumb line will be the measure of inclusion or exclusion for the individual “stones” of the believers.

Zerubbabel as a type of Christ: “Small things marked the beginning of the work in the hand of Zerubbabel, but none might despise it, for the Lord had raised up one who would persevere until the headstone should be brought forth with shoutings. The plummet was in good hands. Here is the comfort of every believer in the Lord Jesus; let the work of grace be ever so small in its beginnings, the plummet is in good hands, a master builder greater than Solomon has undertaken the raising of the ‘temple’, and he will not fail nor be discouraged till the topmost pinnacle shall be raised. If the plummet were in the hand of any merely human being, we might fear for the building, but the pleasure of the LORD shall prosper in Jesus’ hand. The works did not proceed irregularly, and without care, for the master’s hand carried a good instrument. Had the walls been hurriedly run up without due superintendence, they might have been out of the perpendicular; but the plummet was used by the chosen overseer. Jesus is evermore watching the erection of his spiritual temple, that it may be built securely and well. We are for haste, but Jesus is for judgment. He will use the plummet, and that which is out of line must come down, every stone of it. Hence the failure of many a flattering work, the overthrow of many a glittering profession” (CHS).

Zec 4:13

DO YOU NOT KNOW WHAT THESE ARE?: Again the interpreting angel expressed surprise that Zechariah needed an explanation of these things (cp v 5). He did not want to give an interpretation if Zechariah could figure it out himself. Normally God does not provide additional information until we have done all we can to discover His meaning. To do so would discourage human effort.

Zec 4:14

THESE ARE THE TWO WHO ARE ANOINTED TO SERVE THE LORD OF ALL THE EARTH: It was their relationship to the Lord that equipped them for their tasks. “Anointed ones” is literally “sons of oil,” namely sons of God who had been anointed with oil as divinely appointed leaders. In Israel only the kings and the priests underwent anointing with oil for their ministries, and Zerubbabel and Joshua must be the individuals in view here. The references to anointing with oil and God’s enabling Spirit (v 6) combine to connect the oil as a symbol of the Spirit.

(NT) “Sons of oil” sym those who have been begotten by the Spirit-word (1Pe 1:22-25) and have been clothed with the Spirit-nature (1Co 15:44).

All Mosaic institutions served as parables and shadows of the “heavenly things” (Heb 8:5). Thus, Zerubbabel and Joshua point ultimately to the Messiah who combined the royal and priestly offices and functions in one person, the Branch (Zec 3:8; 6:12; Isa 11:1; Jer 23:5; cp Psa 110; Heb 7). In the Tribulation two other special witnesses will appear (cp Rev 11:3-12).

The point of this vision and its accompanying oracle was the Lord’s ability to bring a seemingly impossible project to completion successfully and gloriously through His anointed servants (first, Zerubbabel and Joshua — and then, in prophecy, the Messiah) and supernatural empowerment (cp 2Co 12:9). The lesson is applicable to any project that God has ordained and called His people to execute, including rebuilding the temple and building up the ecclesia of God (Mat 16:18).