That this pericope introduces the whole book seems clear since verse 7 introduces the eight night visions that follow it (1:7-6:8). Its content is also foundational 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."26
"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."27
1:1 The writer identified the time when this first word from the Lord came to Zechariah and who he was. "The word of the Lord"is a technical term meaning the prophetic word of revelation. The eighth month of the second year of Darius was October-November of 520 B.C.28Since 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).29Zechariah's father was Berechiah, and his more prominent grandfather was Iddo. Iddo was among the priests who returned from the Captivity with Zerubbabel and Joshua (Neh. 12:4, 16).
1:2-4 The Lord told Zechariah that He had been angry with the Jews' forefathers. Therefore, the prophet was to preach repentance to his contemporaries as Yahweh's authoritative and faithful mouthpiece. If they turned back to the Lord, He would return to bless them (cf. 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.30And 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. Zechariah was to warn the Israelites not to be like their (pre-exilic) forefathers who refused to respond to the preaching of earlier (pre-exilic) prophets who urged them to repent (e.g., Isaiah, Jeremiah, Ezekiel, Habakkuk).
1:5-6 Their ancestors had perished and the former prophets who warned them were no longer alive to continue warning them. They would not have endless opportunities to repent. The punishments that the former prophets had warned the people about had overtaken them. 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 (cf. Deut. 28:15, 45; 2 Chron. 36:16). This would be the experience of the contemporary Israelites too if they failed to heed Zechariah's exhortation (cf. 1 Cor. 10:11).
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. "Repent"(Heb. shub) means "return."It presupposes a previous relationship with God from which His people had departed.
". . . Zechariah enumerates in his introductory address five great principles: (1) The condition of all God's blessings, verse 3. (2) The evil and peril of disobedience, verse 4. (3) The unchangeable character of God's Word, verse 6a. (4) God's governmental dealings with His people in accordance with their deeds, verse 6b (according to our ways and according to our deeds'). (5) God's immutable purposes, verse 6b (as Jehovah . . . determined . . . so did he with us')."31
Zechariah received eight apocalyptic visions in one night (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. None of them was fulfilled in Zechariah's day. 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.
Certain features mark each of these eight visions: an introduction, an explanation of what the prophet saw, his request for clarification of its meaning, and the elucidation. Oracles accompany three of the visions making their messages clearer (1:16-17; 2:6-13; 4:6-10).32
". . . The arrangement of the visions follows a chiastic pattern [abbccbba]. The first and last bear a strong resemblance to one another, the second and third, sixth and seventh are pairs, and the fourth and fifth, with their assurance of God-given authoritative leaders, form the climax. All eight visions are meant to be interpreted as one whole, for each contributes to the total picture of the role of Israel in the new era about to dawn."33
AThe horseman among the myrtle trees (1:7-17)
BThe four horns and the four smiths (1:18-21)
CThe surveyor (ch. 2)
DThe cleansing and restoration of Joshua (ch. 3)
D'The gold lampstand and the two olive trees (ch. 4)
C'The flying scroll (5:1-4)
B'The woman in the basket (5:5-11)
A'The four chariots (6:1-8)
The visions ended and Zechariah awoke from his dream-like state. What follows is a symbolic act that took place in Jerusalem at the Lord's command.
"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."126
"Immediately following the overthrow of Gentile world power by the earth judgments symbolized by the horsed chariots (Zech. 6:1-8) occurs the manifestation of Christ in His kingdom glory (Zech. 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 (Ps. 2:5, cf. Ps. 2:6; Isa. 3:24-26, cf. 4:2-6; 10:33, 34, cf. 11:1-10; Rev. 19:19-21, cf. 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."127
". . . this oracle serves as a comment on and climax to the night visions as a whole."128
Some commentators connect this oracle with the preceding vision as the other oracles in chapters 1, 2, and 4 connect with the visions in their contexts.129Nevertheless even these authorities acknowledge that this oracle was not originally part of the vision in 6:1-8 but supplements the earlier mention of the Branch in 3:8.
"Unlike vision one, number eight does not have its own oracle of response, though . . . the oracle that follows it (6:9-15) may serve it as such as well as bringing the whole series to an end."130
The lesson that this symbolic act illustrated was that Messiah would appear as a king-priest and rebuild God's temple in the days of Israel's future restoration (i.e., the Millennium).
"This is one of the most remarkable and precious Messianic prophecies, and there is no plainer prophetic utterance in the whole Old Testament as to the Person of the promised Redeemer, the offices He was to fill, and the mission He was to accomplish."131
6:9-10 The Lord's word came to Zechariah instructing him to go and take part (or all) of an offering that certain of the exiles had brought from Babylon for the restoration of the temple. These recent returnees were Heldai, Tobijah, and Jedaiah. The prophet was to meet these men at the house of Josiah the son of Zephaniah, where they were evidently staying.
6:11 Zechariah was to make an ornate crown out of at least some of the silver and gold that had been donated and to place it on the head of Joshua the son of Jehozadak, the high priest (3:1).132This crown was not the regular turban of the high priest (Heb. nezer) but a kingly crown with many parts (Heb. ataroth; cf. Rev. 19:12). He was to crown the high priest as a king, not as a priest (cf. Ps. 110:4; Heb. 7:1-3).
6:12 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. semah, cf. 3:8; Isa. 11:1; 53:2; Jer. 33:15; Hag. 2:23). Joshua represented (was a type of) the coming messianic Branch. This name signified that the coming Shoot would shoot up from His humble place of origin (cf. Isa. 53:2; Mic. 5:2).133His kingdom would be widespread. Furthermore, He would build the temple of Yahweh. Zerubbabel, not Joshua, was God's choice to build the restoration temple (4:9-10), but Messiah, whom Joshua prefigured, would build the future temple for Yahweh (cf. Isa. 2:2-4; 56:6-7; Ezek. 40-43; Mic. 4:1-7; Hag. 2:6-9).134
"How appropriate therefore that both the type (Joshua) and the antitype (Jesus) have a name meaning the Lord saves' (cf. NIV mg. at Matt 1:21)!"135
6:13 Indeed He (emphatic in the Hebrew text) would build the Lord's temple. The Lord repeated this assurance for emphasis. The Branch would bear the honor of royal majesty (cf. Dan. 11:21; 1 Chron. 29:25), sit enthroned--Israel's priests never sat while ministering--, and rule on David's throne (cf. 2 Sam. 7:16; Isa. 9:7; Luke 1:32). He would be a priest ruling as a king, and peace (Heb. shalom) would mark his dual offices.136
6:14 The ceremonial crown that Zechariah made for Joshua was to remain in the restoration temple as a reminder to Helem (strength; or Heldai, mole, v. 10), Tobijah, Jedaiah, and Hen (Josiah) the son of Zephaniah. It would doubtless remind other Israelites as well, but they were the prominent men during this event. "Hen"means "gracious one"in Hebrew, and it was likely an honorary title for Josiah who had been the host of this historic coronation (v. 10).
6:15 When the Branch appeared, Gentiles from afar would come and help build the temple of Yahweh (cf. 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 (cf. Isa. 60:2, 6, 9). When this happened, the people would know that Yahweh had sent Messiah to His people (cf. 2:8-11; 4:9).137All 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 (cf. Deut. 28:1-2, 15; 30:1-10).
"In the new covenant (Jer 31:33-34; Ezek 36:26-27), God personally guarantees that the people will ultimately obey; his Spirit will enable them to do so."138
"Here we have the end and consummation of all the prophetic Scriptures: the crowning of the Lord Jesus Christ. It is only after the dark night of world judgment and punishment is passed, that the glorious light of Christ's coronation day will follow. This is one of the sublimest passages in the Scriptures on the Person and work of the Messiah."139
"The fulness [sic] of this Messianic prophecy can better be seen if we but marshal the distinctive features in order: 1. The humanity of the Branch. 2. The place of His birth. 3. The building of the millennial temple by Him. 4. His fitness to bear the glory of God. 5. His reign on the throne of David. 6. His priestly ministry. 7. The issue of His blessed ministry--peace."140
This is the end of the apocalyptic visionary section of the book. Chapters 7-14 contain regular prophetic messages.
A question posed by representative Israelites provided the occasion for God to give four messages that Zechariah collected in the text here. They all deal with the issue of empty ritualism, which the original question introduced.141
"As early as 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 chapters 7 and 8 is to impress on the people their need to live righteously in response to their past judgment and future glory."142
This part of Zechariah contains two undated oracles that are almost entirely eschatological. They expand the eschatological vision in chapters 1-8 and modify its generally optimistic view with emphasis on Israel's purification. The prophet may have composed these chapters after the temple was completed. The phrase "on that day"occurs 18 times and points to the distant future, as is clear from their contexts. The centerpiece of this section is the messianic King who will appear and bring both judgment and blessing.
"Just as the eight night visions (chapters 1-6) and prophecies springing out of the question of the national fasts (chapters 7 and 8) all have their fulfillment in events leading up to and into the kingdom(without an exception), so chapters 9-14 likewise comprehend the same great Messianic future of Israel."178
"One must admit that once he begins a careful study of chapters 9-14 he is immediately made aware of the change of mood, outlook, style, and composition of this part of the book compared to the first eight chapters. . . .
". . . the prophet in this section has entered another realm of thought and perspective, much as did Isaiah in the latter part (chaps. 40-66) of his work. . . . The perspective . . . is primarily eschatological, it lacks any indisputable connection to contemporary persons or events, and it is dominated by cryptic allusions to cosmic, redemptive, and messianic themes that have no accompanying interpretation, contrary to the case in Zech. 1-8. In short, the prophet has broken free of the mold in which he cast the material of the first part and has created a new form in which to express the grand and glorious ideas that permeate his thinking in the second part."179
"The last six chapters are very different. Gone are the bold outlines, and instead there are enigmatic references to enemies of former days, grim battles, betrayal, bitter weeping, interspersed with assurances of peace, prosperity and ultimate victory. It is probably with these chapters in mind that Jerome wrote, . . . that most obscure book of the prophet Zechariah, and of the Twelve the longest . . .'. Obscure though it is in places, chapters 9-14 are the most quoted section of the prophets in the passion narratives of the Gospels and, next to Ezekiel, Zechariah has influenced the author of Revelation more than any other Old Testament writer."180
"In the first [burden] (chaps. 9-11), the judgment through which Gentile world-power over Israel is finally destroyed, and Israel is endowed with strength to ovecome all their enemies, forms the fundamental thought and centre of gravity of the prophetic description. In the second [burden] (chaps. 12-14), the judgment through which Israel itself is sifted and purged in the final great conflict with the nations, and transformed into the holy nation of Jehovah, forms the leading topic."181
This section of the book is also chiastic (cf. chs. 1-6).
"AGod comes to protect and bless (chs. 9-10)
BThe people reject God's shepherd (11:1-14)
CThe worthless shepherd hurts the flock (11:15-17)
C'The nations come to destroy Jerusalem (12:1-9)
B'The people repent and turn to God (12:10-13:6)
A'God comes to protect and bless (13:7-14:21)"182
