Zec 1 | TNotes | STEP | Book of Zechariah — Quick facts: Purpose: To foster spiritual renewal and to announce a grand future for the people of God Author: Zechariah Date: Likely between 520 and 470 BC Setting: Jerusalem, a couple of decades after a remnant of Jews had returned from exile Book of Zechariah — Overview: Setting Cyrus, king of Persia, issued a decree in 538 BC permitting conquered peoples who had been deported by the Babylonians to return to their homelands (see Ezra 1:1-11 ). The first Jewish emigrants to return to Jerusalem were led by Sheshbazzar, the first governor of the restored community (Ezra 1:5-11 ). During his administration, the returning Jews laid the foundation for a new Temple (538–536 BC ; see Ezra 5:16 ), but soon abandoned the project. The construction site lay neglected for nearly two decades as the people experienced economic hardship, political oppression and harassment, and spiritual barrenness (see Hag 1–2 ). In response to their distress, God raised up two prophets to initiate the physical rebuilding and spiritual renewal of Jerusalem. The prophet Haggai, who preached for only four months in late 520 BC , challenged the Hebrew community to rebuild the Jerusalem Temple. The people responded favorably to Haggai’s message and began to reconstruct the Lord’s Temple that year (Hag 1:12-15 ). The prophet Zechariah complemented Haggai’s message by calling for the spiritual renewal of God’s people (1:3-6 ; 7:8-14 ). Zechariah’s ministry in Jerusalem lasted for at least two years. The rebuilding of the Temple was completed in March 515 BC during the reign of Persian king Darius I (Ezra 5:2 ; 6:13-18 ). Summary Zechariah’s task was to prepare the people for proper worship in the Temple once the building project was completed. He did so by rebuking, exhorting, and encouraging them. The people of Judah were committing blatant social and moral sins; they were passively rebellious and spiritually apathetic. Zechariah called the people to return to God through genuine repentance (Zech 1:3-5 ). Only spiritual renewal could foster true worship and meaningful service in the Temple, which was under construction. Only obedience to the Lord would usher in the long-awaited blessing, prosperity, and righteousness of the messianic age (6:9-15 ; 8:13 ). God’s plan to do good to Jerusalem was contingent upon the community’s adherence to God’s laws, especially those governing their treatment of one another (7:8-12 ; 8:14-17 ). Before the other nations would seek the Lord in Jerusalem, Israel had to seek God’s favor, act justly, and show kindness and mercy to widows, orphans, and foreigners (7:9-10 ; 14:16-21 ). Authorship The book of Zechariah is silent about its authorship, but Zechariah probably wrote down his own sermons. The superscription (1:1 ) identifies Zechariah as the son of Berekiah and the grandson of Iddo, as Ezra confirms (Ezra 5:1 ; 6:14 ). Nehemiah informs us that Iddo returned to Jerusalem from exile in Babylon with Zerubbabel and Jeshua (Neh 12:4 ). Nehemiah also lists Zechariah as the head of the family of priests descended from Iddo (Neh 12:1 , 16 ). This suggests that Zechariah was both a priest and prophet in Jerusalem. Date Zechariah’s ministry began just two months after Haggai’s, in 520 BC . Zechariah’s last dated message was delivered in 518 BC . The first portion of the book (chs 1–8 ) was probably written down between 520 and 515 BC , since Zechariah makes no reference to the completion and dedication of the Jerusalem Temple in 515 BC (see Ezra 6:13-22 ). Zechariah’s undated messages (chs 9–14 ) might indicate that his ministry continued well beyond the completion of the Temple and that he composed these chapters later in his life, perhaps as late as 500–470 BC . Some biblical scholars assign chapters 9–11 to a “Second Zechariah” and chapters 12–14 to a “Third Zechariah.” However, the vocabulary and grammar show remarkable literary continuity throughout the entire book, and archaeological discoveries and socio-political considerations support a unified composition. Recipients Zechariah’s messages were intended for the people living in and around Jerusalem after their return from exile (1:3 ). Within Zechariah’s sermons and visions are words specifically addressed to the governor Zerubbabel, the high priest Jeshua, and the rest of the priests (see 3:8-9 ; 4:6-7 ; 7:4-7 ). Literary Genre Zechariah is prophetic literature containing messages that call God’s people to repentance, to renewed corporate worship, and to the practice of social justice. In addition, Zechariah contains elements of apocalyptic literature. This genre of writing interprets current events and predicts future events by means of symbolic language, ciphers, and codes. Such writing is often cast in the form of visions that are explained by an angelic mediator (see 1:9 ). The settings, characters, and events of apocalyptic literature tend to go beyond ordinary reality. Apocalyptic literature announces an end to the status quo and opens up alternative possibilities as a result of God’s impending intervention in human affairs. Later Jewish apocalyptic literature placed heavy emphasis on the future restoration of Israel in the day of the Lord. Zechariah’s prophecy was more concerned with social justice in the present. Three types of messages are usually associated with apocalyptic literature in the Bible: (1) encouragement for the oppressed, (2) warnings to the oppressor, and (3) calls to faith for those wavering between God’s truth and human wisdom. Meaning and Message The book of Zechariah calls for repentance, spiritual renewal, and a return to right relationship with God (1:1-6 ). Zechariah’s duty was to comfort and strengthen a small, discouraged remnant of God’s people (1:13 ; 8:6-15 ). Zechariah also reinforced Haggai’s summons to rebuild the Jerusalem Temple (8:9 , 13 ). Zechariah’s messages came to him as visions of the future that promised peace to Israel, judgment of the nations, restoration of Jerusalem, responsible government by God’s appointed leadership, and righteousness among God’s people (1:7–6:15 ). Zechariah emphasized that social justice was Israel’s right response to God (7:8-12 ; 8:14-17 ). Zechariah’s last two messages instill hope in God by focusing on the future restoration of Israel (chs 9–14 ). The prophet forecasts the Lord’s return to his Temple (9:8-10 ), Israel’s rescue from her enemies (12:1-14 ), and the establishment of God’s Kingdom in Jerusalem (14:9-11 ). Zechariah also points to the Messiah, who would be a suffering shepherd (13:7 ) and a righteous king (9:9 ), bringing salvation to Israel and peace to the nations (9:10 , 16 ). Summary for Zech 1:1-6: 1:1-6 The prelude identifies the book’s themes as repentance and spiritual renewal, and establishes a tone of hope and encouragement. 1:1 This superscription, or introductory statement, classifies the book of Zechariah as an oracle , an authoritative message inspired by God. The prophet Zechariah was God’s emissary, designated to speak with God’s authority. • King Darius’s reign (521–486 BC ) was in the early years of the Persian Empire (539

Book of Zechariah — Quick facts:

Purpose: To foster spiritual renewal and to announce a grand future for the people of God

Author: Zechariah

Date: Likely between 520 and 470 BC

Setting: Jerusalem, a couple of decades after a remnant of Jews had returned from exile

Book of Zechariah — Overview:

Setting
Cyrus, king of Persia, issued a decree in 538 BC permitting conquered peoples who had been deported by the Babylonians to return to their homelands (see Ezra 1:1-11 ^a). The first Jewish emigrants to return to Jerusalem were led by Sheshbazzar, the first governor of the restored community (Ezra 1:5-11 ^b). During his administration, the returning Jews laid the foundation for a new Temple (538–536 BC; see Ezra 5:16 ^c), but soon abandoned the project. The construction site lay neglected for nearly two decades as the people experienced economic hardship, political oppression and harassment, and spiritual barrenness (see Hag 1–2 ^d).
In response to their distress, God raised up two prophets to initiate the physical rebuilding and spiritual renewal of Jerusalem. The prophet Haggai, who preached for only four months in late 520 BC, challenged the Hebrew community to rebuild the Jerusalem Temple. The people responded favorably to Haggai’s message and began to reconstruct the Lord’s Temple that year (Hag 1:12-15 ^e). The prophet Zechariah complemented Haggai’s message by calling for the spiritual renewal of God’s people (1:3-6 ^f; 7:8-14 ^g). Zechariah’s ministry in Jerusalem lasted for at least two years. The rebuilding of the Temple was completed in March 515 BC during the reign of Persian king Darius I (Ezra 5:2 ^h; 6:13-18 ⁱ).

Summary
Zechariah’s task was to prepare the people for proper worship in the Temple once the building project was completed. He did so by rebuking, exhorting, and encouraging them.
The people of Judah were committing blatant social and moral sins; they were passively rebellious and spiritually apathetic. Zechariah called the people to return to God through genuine repentance (Zech 1:3-5 ^j). Only spiritual renewal could foster true worship and meaningful service in the Temple, which was under construction. Only obedience to the Lord would usher in the long-awaited blessing, prosperity, and righteousness of the messianic age (6:9-15 ^k; 8:13 ^l).
God’s plan to do good to Jerusalem was contingent upon the community’s adherence to God’s laws, especially those governing their treatment of one another (7:8-12 ^m; 8:14-17 ⁿ). Before the other nations would seek the Lord in Jerusalem, Israel had to seek God’s favor, act justly, and show kindness and mercy to widows, orphans, and foreigners (7:9-10 ^o; 14:16-21 ^p).

Authorship
The book of Zechariah is silent about its authorship, but Zechariah probably wrote down his own sermons. The superscription (1:1 ^q) identifies Zechariah as the son of Berekiah and the grandson of Iddo, as Ezra confirms (Ezra 5:1 ^r; 6:14 ^s). Nehemiah informs us that Iddo returned to Jerusalem from exile in Babylon with Zerubbabel and Jeshua (Neh 12:4 ^t). Nehemiah also lists Zechariah as the head of the family of priests descended from Iddo (Neh 12:1 ^u, 16 ^v). This suggests that Zechariah was both a priest and prophet in Jerusalem.

Date
Zechariah’s ministry began just two months after Haggai’s, in 520 BC. Zechariah’s last dated message was delivered in 518 BC. The first portion of the book (chs 1–8 ^w) was probably written down between 520 and 515 BC, since Zechariah makes no reference to the completion and dedication of the Jerusalem Temple in 515 BC (see Ezra 6:13-22 ^x). Zechariah’s undated messages (chs 9–14 ^y) might indicate that his ministry continued well beyond the completion of the Temple and that he composed these chapters later in his life, perhaps as late as 500–470 BC.
Some biblical scholars assign chapters 9–11 ^z to a “Second Zechariah” and chapters 12–14 ^aa to a “Third Zechariah.” However, the vocabulary and grammar show remarkable literary continuity throughout the entire book, and archaeological discoveries and socio-political considerations support a unified composition.

Recipients
Zechariah’s messages were intended for the people living in and around Jerusalem after their return from exile (1:3 ^ab). Within Zechariah’s sermons and visions are words specifically addressed to the governor Zerubbabel, the high priest Jeshua, and the rest of the priests (see 3:8-9 ^ac; 4:6-7 ^ad; 7:4-7 ^ae).

Literary Genre
Zechariah is prophetic literature containing messages that call God’s people to repentance, to renewed corporate worship, and to the practice of social justice.
In addition, Zechariah contains elements of apocalyptic literature. This genre of writing interprets current events and predicts future events by means of symbolic language, ciphers, and codes. Such writing is often cast in the form of visions that are explained by an angelic mediator (see 1:9 ^af). The settings, characters, and events of apocalyptic literature tend to go beyond ordinary reality. Apocalyptic literature announces an end to the status quo and opens up alternative possibilities as a result of God’s impending intervention in human affairs.
Later Jewish apocalyptic literature placed heavy emphasis on the future restoration of Israel in the day of the Lord. Zechariah’s prophecy was more concerned with social justice in the present. Three types of messages are usually associated with apocalyptic literature in the Bible: (1) encouragement for the oppressed, (2) warnings to the oppressor, and (3) calls to faith for those wavering between God’s truth and human wisdom.

Meaning and Message
The book of Zechariah calls for repentance, spiritual renewal, and a return to right relationship with God (1:1-6 ^ag). Zechariah’s duty was to comfort and strengthen a small, discouraged remnant of God’s people (1:13 ^ah; 8:6-15 ^ai). Zechariah also reinforced Haggai’s summons to rebuild the Jerusalem Temple (8:9 ^aj, 13 ^ak).
Zechariah’s messages came to him as visions of the future that promised peace to Israel, judgment of the nations, restoration of Jerusalem, responsible government by God’s appointed leadership, and righteousness among God’s people (1:7–6:15 ^al). Zechariah emphasized that social justice was Israel’s right response to God (7:8-12 ^am; 8:14-17 ^an).
Zechariah’s last two messages instill hope in God by focusing on the future restoration of Israel (chs 9–14 ^ao). The prophet forecasts the Lord’s return to his Temple (9:8-10 ^ap), Israel’s rescue from her enemies (12:1-14 ^aq), and the establishment of God’s Kingdom in Jerusalem (14:9-11 ^ar). Zechariah also points to the Messiah, who would be a suffering shepherd (13:7 ^as) and a righteous king (9:9 ^at), bringing salvation to Israel and peace to the nations (9:10 ^au, 16 ^av).

Summary for Zech 1:1-6: 1:1-6 ^aw The prelude identifies the book’s themes as repentance and spiritual renewal, and establishes a tone of hope and encouragement. 1:1 ^ax This superscription, or introductory statement, classifies the book of Zechariah as an oracle, an authoritative message inspired by God. The prophet Zechariah was God’s emissary, designated to speak with God’s authority.

• King Darius’s reign (521–486 BC) was in the early years of the Persian Empire (539–331 BC).
1:3 ^ay the Lord of Heaven’s Armies: God has an infinite number of angelic troops ready to carry out his will (see 2 Kgs 6:17 ^az; Matt 26:53 ^ba). The phrase was probably meant to be an encouragement to the Judeans.

• Return to me: A person who repents makes a complete turnaround—a shift away from sin and self toward loyalty to God and his covenant (see Isa 44:22 ^bb; Mal 3:7 ^bc; see also Pss 80:3-14 ^bd; 85:4-8 ^be).
1:4 ^bf Before the Exile, earlier prophets actively called Judah and Israel to repentance. Zechariah especially reflects the prophetic influence of Jeremiah and Ezekiel.

• ancestors who would not listen: The people of Israel (2 Kgs 17:13-14 ^bg) and Judah (2 Chr 36:15-16 ^bh) were taken into exile because they stubbornly refused to heed the word of the Lord (cp. 2 Chr 30:7 ^bi).
1:6 ^bj everything ... happened: The covenant curses (Deut 28:15-68 ^bk) had overtaken their ancestors who refused to obey God.
Summary for Zech 1:7-6:15: 1:7–6:15 ^bl These eight visions addressed the Judeans’ fears that prevented them from responding in faith to God’s promises. These visions, which occurred two months after Haggai’s final two messages (Hag 2:10-19 ^bm, 20-23 ^bn), suggest that Haggai’s prophecies were being fulfilled.
Summary for Zech 1:7-17: 1:7-17 ^bo Zechariah’s first vision depicts God’s concern for Jerusalem (1:7-15 ^bp), followed by a response (1:16-17 ^bq) that confirmed God’s intentions to rebuild his Temple and restore the city’s prosperity.
1:8 ^br The vision during the night follows a standard pattern: an introductory statement, a description of the vision, the prophet’s request for an interpretation, and an angelic explanation.

• The myrtle trees were probably in the wooded Kidron valley outside of Jerusalem. The Lord had symbolically returned to the city’s outskirts but had not yet entered Jerusalem because the Temple was still under construction.

• The colors of the red, brown, and white horses are not significant to this vision’s meaning. These angelic riders patrolled the earth (1:10 ^bs), showing God’s continuing concern over Jerusalem.
1:10 ^bt Patrol suggests the angelic riders’ ongoing scrutiny of the earth.
1:11 ^bu The man sitting on a red horse among the myrtle trees (1:8 ^bv) is called the angel of the Lord (cp. Gen 16:7-13 ^bw; Exod 23:23 ^bx; 32:34 ^by; Judg 13:21-22 ^bz).
1:14 ^ca My love ... is passionate and strong: This phrase, sometimes translated as “I am very jealous,” reflects intense, single-minded devotion that could produce hatred and envy or zeal and devotion. God is jealous—as the one true and living God, he has exclusive rights to his creatures’ worship (see Exod 20:5 ^cb; 34:14 ^cc).

• Jerusalem signifies the territories ruled by Judean kings; Mount Zion was the site of the Lord’s Temple.
1:17 ^cd The repetition of again (four times in Hebrew) emphasizes the certainty of God’s intention to restore Jerusalem.
Summary for Zech 1:18-21: 1:18-21 ^ce The second vision states God’s plan to bring his judgment against the nations who destroyed Jerusalem and exiled Judah. The prophet leaves unspecified the identity of the nations represented by the four horns; it is best to view the number four as symbolic of all those nations who will face divine judgment for scattering the people of God.
Summary for Zech 1:18-19: 1:18-19 ^cf Then I looked up suggests that the prophet was interrupted by another vision while still preoccupied with the previous one (also in 2:1 ^cg; 5:1 ^ch; 6:1 ^ci).

• Horns symbolized power and authority in the biblical world and might represent an individual ruler (see Dan 7:8 ^cj; 8:8 ^ck), a dynasty, or nations.
1:20 ^cl The word translated blacksmiths could refer to any sort of craftsmen (mason, carpenter, smith). If the horns representing the nations were metal (see 1 Kgs 22:11 ^cm), then blacksmiths were appropriate to the task of destroying them (see 2 Chr 24:12 ^cn; Isa 44:12 ^co).
1:21 ^cp humbled Judah: They literally lifted up their horns against Judah.

• The Lord would cut off those horns, throw them down to the ground, and bring an end to their authority. The Judeans did not need to fear the surrounding nations.