1:4 Do not be like your fathers. The disobedient, obstinate behavior of their fathers was not so much directed toward the prophets, but at God Himself. The people were well aware of their fathers’ sins (cf. Ezra 9:7) and could look around them and see the results. History should have taught them to repent. the former prophets. A reference to the pre-Exilic prophets who all preached the same message of repentance before the Exile, e.g., Isaiah and Jeremiah. Cf. “My servants” (v. 6).
1:5 While both their fathers and the former prophets were dead, the legacy of their fathers’ failure to heed the prophets’ warnings was vividly before them, exemplified by the city of Jerusalem and the temple lying in ruins, needing to be rebuilt.
1:6 God’s Word accomplishes all which He designs (Is. 55:10, 11), in blessing and in judgment. His warnings, so precisely fulfilled, overtook and destroyed their fathers, who recognized God’s hand in the judgment (cf. Lam. 2:17; Ezra 9:6ff.). The Exile was positive proof that God punishes those who sin and reject His warnings. they returned. This would better be translated “they repented” (cf. Dan. 9:1–19).
1:7—6:15 God gave Zechariah these visions for the comfort of the post-Exilic remnant of Israel who had been commissioned to return from Persia to the land promised to Abraham (cf. Gen. 12). They were to rebuild the temple (cf. 1 and 2 Chr.) and to anticipate the day of Messiah’s return, when all of God’s promises to Israel would finally, fully, and ultimately be fulfilled. Some portions of the visions have been fulfilled, but the large number await the Second Advent of Jesus Christ. The following summary will help to distinguish the contribution of individual visions and clarify the whole. Vision 1—Man among the myrtle trees (1:7–17), God promises prosperity to Israel. Vision 2—Four horns and four craftsmen (1:18–21), God judges the nations who attacked Israel. Vision 3—Man with a measuring line (2:1–13), God rebuilds Jerusalem. Vision 4—Cleansing of the High-Priest (3:1–10), God purifies both High-Priest and people. Vision 5—Golden lampstand and two olive trees (4:1–14), God rebuilds the temple. Vision 6—Flying scroll (5:1–4), God removes imparted sin/idolatry. Vision 7—Woman in basket (5:5–11), God removes the system of false religion. Vision 8—Four chariots (6:1–8), God brings peace and rest to Israel. Appendix—Coronation of the High-Priest (6:9–15), Messiah assumes the office of both King and Priest.
1:7–17 This is the first of 8 night visions which Zechariah saw in a single night. It summarized all the other 7 by giving the general theme, leaving the details to the other visions. Reassuring words are provided to the exiles by revealing God’s purpose for the future of His chosen people.
1:7 the twenty-fourth day of the eleventh month. Ca. Jan./Feb. 519 B.C. Approximately 3 months after Zechariah’s opening call to repentance.
1:8 I saw by night. This is the first vision revealing God’s plan for Jerusalem, which begins with the sight of “a man riding on a red horse.” The man is identified as the Angel of the LORD (cf. v. 11). The other riders report to Him, indicating His authority over them. Because of the strength of horses, they became symbols of war. Red is often the symbol of blood, hence judgment (cf. Is. 63:1–4; Rev. 6:3ff.). among the myrtle trees in the hollow. Myrtle trees were associated with booth-making at the Feast of Tabernacles (Lev. 23:33–44; Neh. 8:15) and with messianic blessing (cf. Is. 41:19; 55:13), and thereby possibly speak of restoration and blessing. Their location in the hollow has been thought to refer to a low place where such shrubs would flourish. Because of the lowliness (these shrubs would never exceed 8 ft. in height), commonness, fragrance (from white blossoms), and abundance in flourishing places, it is best to see these as representing Israel, God’s people. They are the lowly and yet enriched people. Their lowliness in the hollow could also refer to Israel’s current humiliation. red, sorrel, and white. Presumably these other horses had riders as well. The colors may speak of the work of the riders: red speaking of bloodshed and judgment (cf. Is. 63:1, 2), white speaking of victory (cf. Rev. 19:11), and sorrel or a brownish color is possibly a combination of the others. A similar picture is found in Rev. 6:1–8. These horses are about to gain a victorious judgment. Since they are messengers of vengeance, they likely represent angels, so frequently employed as God’s instruments of judgment.
1:9 the angel who talked with me. This interpreting angel (1:13, 14, 19; 2:3; 3:1; 4:1) is to be distinguished from the Angel of the LORD (vv. 11, 12).
1:10 walk to and fro. A symbolic military description of angelic movement patrolling and reconnoitering on a global scale. The purpose is to ascertain the state of the enemy and to respond to God’s will in engaging that enemy triumphantly.
1:11 the Angel of the LORD. Elsewhere the Angel of the Lord is frequently identified with the pre-incarnate LORD Himself (e.g., Gen. 16:11, 13; 18:1, 2, 13, 17; 22:11–18; Ex. 3:2, 4; Josh. 5:13; 6:2; Judg. 6:12, 14; 13:21, 22). In v. 13, this Angel is called LORD, and is the divine commander-in-chief of this angelic army. all the earth is resting quietly. In contrast to the difficulties facing the exiles, without temple or city walls, the heathen nations were superficially at rest, occupied with their own selfish interests (cf. v. 15). This was generally the condition in the second year of Darius. The contrast makes the plight of Israel all the more distressing and the hope for the fulfillment of Hag. 2:7, 22 more intense.
1:12 The Angel of the LORD interceded to God the Father on behalf of Israel, pleading for the withdrawal of God’s chastening hand. The “seventy years” refers to God’s words to Jeremiah concerning the length of Judah’s exile (Jer. 25:11, 12; 29:10).
1:13 good and comforting words. The content of these words is given in vv. 14–17: God still loved Jerusalem (v. 14), He was angry with the nations who afflicted them (v. 15), and He will bring prosperity to Jerusalem (vv. 16, 17).
1:14 I am zealous for Jerusalem. God first described Himself as jealous when making His covenant with Israel (Ex. 20:5; 34:14). This same jealousy had been experienced by Israel in punishment (cf. Deut. 29:18–28; Ezek. 5:13). That same jealous love is expressed emphatically in the city’s defense.
1:15 Moved by His great love for His people, the LORD acted in anger (cf. v. 2) against the nations which mistreated His people. Although they were His instrument of judgment against Israel, they had exceeded God’s instructions in meting out punishment. They did not understand that God’s intention was to punish for a time and then show compassion (cf. Is. 54:7, 8).
1:16, 17 Not only would the temple be rebuilt which at that time had only foundations (cf. Hag. 2:18), but the city itself would again expand due to the prosperity (cf. Is. 40:9, 10). The wall was completed 75 years later. God would again comfort Jerusalem (cf. Is. 40:1, 2; 51:3, 12) and would again choose it as the place of His earthly throne (cf. Ps. 132:13). This will be fulfilled in the millennial kingdom of Messiah (cf. Rev. 20). Given the fact that the returning Jews lost sight of their priorities (cf. Hag. 1:1–12), this message reaffirmed God’s plan. It should be noted that the millennial kingdom will provide the presence of God in Jerusalem (Ezek. 48:35), a glorious temple (Ezek. 40–48), a rebuilt Jerusalem (Jer. 31:38–40), the nations punished (Matt. 25:31–46), the prosperity of Judah’s cities (Is. 60:4–9), the blessedness of the people (Zech. 9:17), and the comfort of Zion (Is. 14:1).
1:18–21 The second of 8 night visions adds details to the judgment of the nations who persecuted His Israel, building upon God’s promise to comfort His people (1:13, 17).
1:18 four horns. Horns were symbols of power and pride (cf. Pss. 75:10; 89:17; 92:10; Dan. 7:24; 8:20, 21; Mic. 4:13). In the context of judgment each symbolizes either a nation or the head of that nation (cf. Dan. 7:21, 24; 8:3; Rev. 17:12). Here the horns represent nations that attacked God’s people (vv. 19, 21), referring either to Egypt, Assyria, Babylonia, and Medo-Persia or perhaps, more likely, to the 4 world empires of Dan. 2, 7: Babylonia, Medo-Persia, Greece, and Rome, all of which oppressed Israel.
1:20 four craftsmen. The word is literally the term for stone workers, metal workers, and wood workers—those who shape materia
l with hammers and chisels. These “hammers” represent the nations which overthrow the 4 horns (v. 18). As with the 4 beasts of Dan. 7, each empire is overthrown by the subsequent one, the last being replaced by Messiah’s kingdom (cf. Dan. 2:44; 7:9–14, 21, 22). Babylon was hammered in a night attack by the Medo-Persians (539 B.C.). With the victory of Alexander over Darius in 333 B.C. at Issus, the Greeks hammered the Medo-Persian “horn.” In the second century B.C., the Roman hammer fell and one by one the nations fell (Israel in 63 B.C.). The Roman Empire, revived in the last days, according to Daniel, will be hammered by the returning Messiah (cf. Dan. 2:34, 35, 45).
Zechariah 2
2:1–13 The third vision reveals a man with a measuring line. Like the second vision, it too builds on God’s promise to comfort His people (1:13, 17). The restoration of Jerusalem after the return from Babylon is only a foretaste of the future messianic kingdom, for the language of the vision cannot be fulfilled historically. Its scope extends beyond the time of Zechariah to the rule of the Messiah on earth.
2:1 a man with a measuring line. The restoration and rebuilding of Jerusalem is symbolized. It is very possible that the surveyor is the Angel of the LORD (cf. 1:11; 6:12; Ezek. 40:2, 3), who is laying out the future dimensions of the city.
2:3 angel…talked with me. This is the instructing angel of 1:9.
2:4 The news was so wonderful that it was to be heralded immediately. An angel arrived to explain that Jerusalem will become so large that it will extend beyond any walls (cf. Is. 49:19, 20; Ezek. 38:11). The conditions here described have at no time been true historically (cf. Neh. 7:4; 11:1, 2); full realization must be assigned to a future earthly kingdom (cf. Is. 49:19, 20). A counterfeit of this unwalled safety will exist under Antichrist in the time of tribulation (see notes on Ezek. 38:8–12).
2:5 a wall of fire all around her. Though without walls, Jerusalem will dwell securely because of divine protection. The phrase is reminiscent of the pillar of fire at the Exodus (cf. Ex. 13:21; 2 Kin. 6:15–17; Is. 4:5, 6). I will be the glory in her midst. More than protection, the glory depicts the Messiah’s blessing and personal presence in His earthly kingdom (cf. Is. 4:2–6; 40:5; 60:17, 18; Ezek. 42:1–7).
2:6–9 The prophet turned from the distant future (vv. 4, 5) to the present, summoning those Israelites still in Babylon (referred to as the land of the north, cf. v. 7, because of the direction from which it invaded Israel) to flee before God poured out His judgment on it. This also implied a future call to leave a future Babylon (cf. Rev. 17:3–5; 18:1–8).
2:6 I have spread you. According to 2 Kin. 17:6, they were scattered from the Gozan River, 200 mi. W of Nineveh, to Media, 300 mi. E. Some had even taken refuge in Moab, Ammon, Edom, and Egypt (cf. Jer. 40:11, 12; 43:7).
2:8 He sent Me after glory. The Messiah is sent by the “LORD of Hosts” (v. 9) to procure His glory and to vindicate Him in the nations who have spoiled Israel. the apple of His eye. See note on Deut. 32:10. Harming God’s chosen people is like striking the pupil of God’s eye.
2:10–13 The language is once again messianic, describing the personal presence of the Messiah, dwelling on the throne of David in Jerusalem during the Millennium.
2:11, 12 Echoing the promise to Abraham (Gen. 12:3), many nations will join themselves to the LORD (cf. 6:15; 8:20–23; Is. 2:2–4; 56:6, 7; 60:3). But this will not alter God’s choice of His people, they will still be “His inheritance in the Holy Land” (cf. Deut. 32:9).
2:12 Holy Land. Used only here, the expression is made not because it is the Promised Land but because it will be the site of Messiah’s earthly throne when the land has been cleansed. A holy land is appropriate and expected for its holy LORD (Is. 6:1–5).
2:13 His holy habitation. God’s dwelling in heaven (cf. Pss. 15:1; 24:3).
Zechariah 3
3:1–10 The fourth night vision emphasizes Israel’s cleansing and restoration as a priestly nation. The vision itself is given in vv. 1–5, followed by the explanation and significance in vv. 6–10. The revealer was most likely God Himself.
3:1 The scene is invested with a judicial character as Joshua, the High-Priest of the restoration who came back in the first group with Zerubbabel (cf. Ezra 3:2; 5:2; Hag. 1:1), was accused by Satan, who was standing at the right side, the place of accusation under the law (cf. Ps. 109:6). That Joshua was representative of the nation is evident from: 1) the emphasis on the nation in these visions; 2) the fact that the rebuke in v. 2 is based on God’s choice of Jerusalem, not Joshua; 3) the identification in v. 8 of Joshua and his fellow priests as symbolic of future Israel; and 4) its application to the land in v. 9. Satan. This could also be translated “adversary” and thus the person’s identity would be unknown. However, because the activity of accusation is so in keeping with Satan (cf. Job 1, 2; Rev. 12:10), his identification is preferable. The malicious adversary stands in the presence of the Lord to proclaim Israel’s sins and their unworthiness of God’s favor. The situation is crucial: If Joshua is vindicated, Israel is accepted; if Joshua is rejected, Israel is rejected. The entire plan of God for the nation was revealed in the outcome. Israel’s hopes would either be destroyed or confirmed.
3:2 the LORD said. The Angel of the LORD is identified as the LORD, thus verifying this “messenger” as deity. See notes on 1:11; Judg. 6:11. And the message was crucial in confirming that 1) God had not cast off the Jews, but was consistent with His covenants with them in Abraham and David, and 2) His election takes their side against Satan’s accusations. God will do this rebuking, as reported in Rev. 20:10. See note on Jude 9. chosen Jerusalem. God’s favor rested on Israel above any nation on earth (cf. Deut. 7:6–11). He snatched them from potential disappearance in their captivity, like pulling a stick out of the fire just before it is torched (cf. Amos 4:11). Thus, God confirmed His purposes for Israel, sweeping from Zechariah’s time to the consummation of human history (cf. Rev. 12:3–17).
3:3 filthy garments. Employing the most loathsome, vile term for filth, the phrase pictures the habitual condition of defilement of the priesthood and the people (cf. Is. 4:4; 64:6), which became the basis of Satan’s accusation that the nation is morally impure and unworthy of God’s protection and blessing.
3:4 The removal of filthy garments by the angels (“who stood before Him”) depicted the promised future forensic justification, the salvation of the nation (cf. v. 9; 12:10—13:1; Rom. 11:25–27). The High-Priest was symbolically clothed with rich robes, which spoke of righteousness imputed (cf. Is. 61:10) and the restoration of Israel to her original calling (cf. Ex. 19:6; Is. 61:6; Rom. 11:1, 2).
3:5 a clean turban. The turban, part of the High-Priest’s dress, was inscribed with the words: “Holiness to the LORD” (Ex. 28:36, 37; 39:30, 31). Zechariah joined the scene, calling for this because it strongly symbolized that Israel’s priestly place with God was restored.
3:6, 7 Although God will keep His promise to justify Israel, reinstate the nation as His priestly people to serve in His house, keep His courts, and have complete access to His presence—all based on His sovereign, electing love and not by merit or works of man—that will not be fulfilled until Israel is faithful to the LORD. It awaits the fulfillment of 12:10—13:1.
3:8 they are a wondrous sign. The companion priests sitting before Joshua were symbols of future Israel, foreshadowing the coming Messiah. My Servant the BRANCH. Two messianic phrases are here combined. “My Servant” is used by earlier prophets to depict the Messiah (Is. 42:1; 49:3, 5; 52:13; 53:11; Ezek. 34:23, 24) and speaks of His complete obedience and His humble estate. “Branch” also points to the Messiah (cf. 6:12, 13; Is. 4:2; Jer. 23:5; 33:15) and denotes His rise from humble beginnings (Is. 11:1; Jer. 23:5, 6) and His fruitfulness (6:12; Is. 11:1).
3:9 the stone. Here is another reference to Messiah. In Ps. 118:22, 23; Is. 8:13–15; 28:16; Dan. 2:35, 45; Matt. 21:42; Eph. 2:19–22; 1 Pet. 2:6–8, He is a rejected stone, a stone of stumbling, a stone of refuge, a destroying stone, and a foundation stone. Here He is the precious foundation stone, wi
th “7 eyes” symbolic of His omniscience and infinite intelligence (cf. 4:10; Is. 11:2; Col. 2:3; Rev. 5:6). The engraving may be a reference to the cornerstone of the temple building, on which will be engraved an inscription attesting to the Divine Builder and the purpose for which the building was erected. As such, it is closely tied to the removal of “the iniquity of that land in one day,” symbolized by the removal of filthy garments in v. 4. The phrase looks to the future day when there will be cleansing and forgiveness for the nation as a whole (12:10—13:1; Rom. 11:25–27), made possible through Christ’s redemptive provision at Calvary.
3:10 invite his neighbor under. A common expression in Israel for peace and prosperity (cf. 1 Kin. 4:25; Mic. 4:4), here depicting the peace during the millennial rule of Messiah.
Zechariah 4
4:1–14 The fourth vision focused on Joshua the High-Priest and, by extension, the cleansing and restoration of the nation to her divinely appointed role as priest. This fifth vision focuses on the civil leader Zerubbabel, a descendant of David, to encourage him in the work of rebuilding the temple. The faithful completion of the work would then enable Israel to again bear light of God’s grace (testimony) to the world.
4:1 as a man who is wakened. Once again the interpreting angel comes to awaken the prophet out of spiritual exhaustion from the holy trauma of the previous vision. Cf. Dan. 10:9.
4:2 seven pipes to the seven lamps. The lampstand is the 7-branched kind used in the tabernacle, with the addition of a bowl on the top of it in order to maintain an abundant supply of oil and pipes to carry the oil to keep the 7 lamps burning. The picture is of an abundant supply.
4:3 Two olive trees. Olive oil was used in those days to fuel the lamps. The two olive trees supply oil to the bowl. The graphic picture is of limitless oil, supplied automatically without human agency, flowing from the trees down to the bowl, down to the lamps.
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