4:4 What are these. Zechariah wanted to know the meaning of the two olive trees. Because of Zechariah’s priestly background, his query surprised the interpreting angel (v. 5). His question goes unanswered until later (v. 14).
4:6 This is the word of the LORD to Zerubbabel. The purpose of the vision was to encourage Zerubbabel to complete the temple rebuilding, to assure him of divine enablement for that venture and the endless supply for the future glory of Messiah’s kingdom and temple. The lampstand pictured Israel fully supplied by God to be His light then and in the future. It must be noted that the church has temporarily taken this role presently (cf. Eph. 5:8, 9; Rev. 1:12, 13, 20), until Israel’s salvation and restoration to covenant blessing and usefulness. Cf. Rom. 11:11–24. Not by might…power, but by My Spirit. Neither human might, wealth, or physical stamina would be sufficient to complete the work. Only an abundant supply of the power of the Holy Spirit, pictured by the “bowl” (v. 2) would enable him to carry out the task, and enable Israel in the Messiah’s kingdom to be a light again to the world by the operation of the Spirit (cf. Ezek. 36:24).
4:7 Who are you, O great mountain? Because the outcome is guaranteed (vv. 6, 9), any mountain-like opposition will be leveled by God to become like a flat surface. No obstacle will be able to stop the completion of the temple in Zerubbabel’s time or in the final kingdom of Messiah (cf. Ezek. 40–48). the capstone. The final stone of the building will be put into place, signifying its completion. Grace, grace to it! This blessing signifying shouts of joy and thanksgiving came to pass (cf. Ezra 3:11–13) over the completion of the temple. Contrast this attitude with that of the people seeing the unfinished temple (Hag. 2:3).
4:9 Me. This is the Angel of the LORD (see note on 1:11), the Protector, Deliverer, Defender of Israel, sent to bring this to fulfillment. In the future, He will come as Messiah to set up worship in the temple in His kingdom.
4:10 the day of small things. Though the rebuilding of a temple smaller than Solomon’s may have been discouraging to some (cf. Ezra 3:12; Hag. 2:3), the LORD announced that His pleasure was upon this work, and that His omniscient care (“7 eyes”) was watching over and taking pleasure in its completion. He said in effect, “Don’t despise what God is pleased with.” This was only a picture of the glorious restoration when Messiah comes to reign. That temple will make all others pale by comparison (cf. Ezek. 40–48).
4:14 These are the two anointed ones. The two olives trees (vv. 3, 11) represent the kingly and priestly offices in Israel through which the blessing of God was to flow. The two olive branches (v. 12) are the two men who occupied the supreme positions in those offices at that time: Zerubbabel, as a descendant of David, and Joshua, the High-Priest, a descendant of Eleazar. Together, they foreshadow the Messiah, in whom these two offices are combined (cf. 6:13; Ps. 110) and who is the true source of blessing to make Israel the light to the nations (cf. Is. 60:1–3). They had positions of responsibility in service to “the LORD of the whole earth,” a millennial term that points to the final kingdom (cf. Mic. 5:4).
Zechariah 5
5:1–4 This sixth vision of the flying scroll depicts the Word of God which has been disobeyed by Israel and the entire world. It calls for God’s righteous judgment of the sinner according to His standard, clearly set forth in His Word.
5:1, 2 This flying scroll, unfurled for all to read both sides, measured 30 ft. long and 15 ft. wide (a cubit being 18 in.), exactly the size of the Holy Place in the tabernacle. The scroll represents, then, a divine standard, by which man is to be measured.
5:3 curse. The scroll, symbolizing the law of God, is a figure for a curse or punishment on all who disobeyed it and for blessing on all who obeyed it (cf. Deut. 27:26; 28:15–68). A similar picture is presented in Rev. 5:1–9; 10:1–11. Every thief…Every perjurer. Written on both sides, the scroll probably contained the Ten Commandments, not just two. The two singled out, the third and eighth, are most likely representative of all commands of God’s law, for which Israel was guilty of violations (cf. James 2:10). It has an immediate message to those of Zechariah’s time that God will root out and destroy the sinners who reject His Word; but it also has a future message for Israel and the world prior to Messiah’s kingdom (cf. Ezek. 20:33–38; Matt. 25:31–46).
5:4 There is no escape from the judgment of God. His Word will enter the place of sinners and remain there until it has accomplished its purpose (Is. 55:10, 11), which will be particularly true in the kingdom. The promise of the land in Deut. 30:1–10 will be fulfilled in the future day, as will consuming judgment (cf. Rev. 6–19).
5:5–11 The previous vision dealt with the purging of sinners from the land. This seventh vision of a woman in a basket continues the theme, focusing on the removal of the whole sinful system from Israel, which will happen before the kingdom comes (cf. Ezek. 20:38).
5:5, 6 The wicked system is represented as a basket with a woman held captive inside under a lead lid. An ephah (basket) was smaller than a bushel, holding about 5 gallons. Like the flying scroll (cf. vv. 1–4), this was obviously enlarged for the purpose of the vision. The people of Israel are seen as pieces of grain, perhaps indicating that the wickedness is particularly materialistic. This was a sin that Israel picked up in Babylon and it has influenced them through the centuries until removed by the Messiah in the last days. This secular commercialism is central to the final world system (cf. Rev. 18).
5:7, 8 woman. Inside the basket was sitting a woman, personifying this final wickedness (cf. Rev. 17:3–5), which is not dormant, since the lead cover is required to restrain it in the basket (cf. 2 Thess. 2:6–8).
5:9 two women…wind in their wings. Since storks are unclean birds (Lev. 11:19; Deut. 14:18) these must be agents of evil, demonic forces, protective of the wicked secularism, who set up the final system of evil. God allows them to set up the world system that the Lord destroys when He returns (cf. Rev. 19:11–16).
5:11 Shinar. The destination of the women bearing the basket was Shinar, an older word designating Babylon (cf. Gen. 10:10). The older word is used possibly to recall the Tower of Babel as a symbol of opposition against God (cf. Gen. 11:2). There it will be placed in a “house,” possibly referring to a temple, in which it would be set on a base or pedestal as an idol. Again the vision is unmistakably looking forward to the final Babylon of Rev. 17, 18 at the second coming of Christ (cf. Mal. 4:1–3).
Zechariah 6
6:1–8 The eighth and final vision completes the cycle and connects with the first vision. It pictures 4 chariots with the horses introduced in the first vision (1:8), symbolizing God’s angelic agents (cf. v. 5) swiftly carrying out His judgment on the nations just prior to the establishment of the messianic kingdom.
6:1 two mountains…of bronze. Representing the reality of God’s judgment on the nations who attack Israel, the two mountains are probably Mt. Zion and the Mt. of Olives, where the LORD will return and judge (cf. Joel 3:2, 12, 14; Zech. 14:4). This valley, called Jehoshaphat (“Jehovah judges”) could refer to the Kidron Valley between these two mountains. Jews, Christians, and even Muslims have long taught that the last judgment will be there. The bronze has a symbolic relationship to judgment as in the case of the bronze serpent (Num. 21:9) and/or the bronze altar (Ex. 27:2), where sin was dealt with by God.
6:2, 3 The judgment scene is further dramatized by these chariots and horses. For the significance of the horses’ colors, see note on 1:8. The addition of “black” horses may represent famine and death. The “sorrel” horse has been replaced with “dappled” (i.e., spotted) horses. A similar picture is found in Rev. 6:1–8, where the horsemen of the apocalypse appear in judgment imagery, riding forth in vengeance on the nations.
6:5 four spirits of heaven. This imagery represents divine angelic agents sent out to execute judgment on behalf of the “LORD of all the earth,” a millennial title designating the universal rule of the Messiah in the kingdom age (cf. 4:14; Mic. 4:13).
6:6, 7 going…throughout the earth. These angelic judgment
carriers unleash catastrophic judgment on the earth (cf. Rev. 6:1—19:16 for similarities). Nothing is said about going E and W because of the sea and the desert. Israel’s enemies came from the N (Assyria, Babylon, Seleucids, and Romans) and the S (Egyptians). This N, S exit leads to a worldwide unleashing of judgment on the nations all over the earth (cf. Matt. 25:31–46).
6:8 rest to My Spirit. As a result of God’s judgment of His enemies, His wrath can rest. God has been avenged by this action, particularly in regard to the power from the N being judged finally. This likely refers to the final Babylon (cf. Rev. 17, 18). Until this judgment is done and God’s wrath rests, the kingdom can’t be established (Rev. 19, 20) with the Messiah on His throne.
6:9–15 Joshua served as an illustration of the Messiah in this passage in that Zechariah’s crowning of Joshua, the High-Priest, was a miniature, advance illustration of the future coronation of Messiah, the Branch, who will unite the two offices of priest and king (v. 13). This appendix supplements visions 4 and 5 (3:1–10; 4:1–14) and culminates the series of 8 visions with the climax of history—the coronation of the Lord Jesus Christ.
6:10 gift from the captives. Jewish exiles who remained in Babylon, but who had come bearing gifts for the building of the temple are identified. Zechariah was told to meet them that same day and receive their gifts.
6:11 an elaborate crown. Zechariah was to make not a High-Priest’s crown or turban, but an ornate crown, one constructed of many circlets, a majestic crown (like the one on the returning Messiah in Rev. 19:12). This crown was to be set on the head of the High-Priest, Joshua. In the OT, the kingly and priestly offices were kept rigidly distinct. The office of king belonged only to the house of David, while the office of priest was only for the house of Levi. Uzziah’s mingling of the two brought about his death (cf. 2 Chr. 26:16–23). But here this act is ordered by God to depict the coming King/Priest Messiah.
6:12 the BRANCH. Though the crown was placed on the head of Joshua, the High-Priest (v. 11), the act was a symbol of that future crowning of Messiah, the BRANCH (cf. 3:8). In Messiah, the offices of king and priest will be united.
Zech. 6:12
Other Names for Jerusalem
Lit. “The city of peace”
The city of our God (Ps. 48:1)
The city of the great King (Ps. 48:2)
The city of the Lord of hosts (Ps. 48:8)
Salem (Ps. 76:2)
Zion (Ps. 76:2)
The city of righteousness (Is. 1:26)
The faithful city (Is. 1:26)
Ariel, i.e., Lion of God (Is. 29:1)
The holy city (Is. 52:1)
City of the Lord (Is. 60:14)
Hephzibah [“My delight is in her”] (Is. 62:4)
The Throne of the Lord (Jer. 3:17)
THE LORD OUR RIGHTEOUSNESS (Jer. 33:16)
The perfection of beauty (Lam. 2:15)
The joy of the whole earth (Lam. 2:15)
THE LORD IS THERE [YHWH Shammah] (Ezek. 48:35)
City of truth (Zech. 8:3)
The Holy Mountain (Zech. 8:3)
6:12–15 In this brief section, 8 facts are given about Messiah, the BRANCH: 1) He will come from Israel (“His place,” v. 12); 2) He will build the millennial temple (vv. 12b, 13a); 3) He will be glorious (v. 13); 4) He will be king and priest (v. 13); 5) He makes peace (v. 13); 6) He opens the kingdom to Gentiles (v. 15a); 7) He will corroborate God’s Word (v. 15b); and 8) He demands obedience (v. 15c). This, as always, is the essential matter. After Israel believes, the Messiah will come to set up His kingdom (cf. 12:10—13:1; 14:9–21). Faith and cleansing must come first.
6:12, 13 He shall build the temple. The building of the restoration temple was promised to Zerubbabel (cf. 4:9, 10). The building of this temple, promised to Messiah, points to the construction of the millennial temple (cf. Is. 2:2–4; Ezek. 40–43; Hag. 2:6–9).
6:14 The crown was not to be kept by Joshua, but was to serve as both a memorial to the devotion of the men who came from Babylon and, more importantly, as a reminder of the coming of Messiah and the ultimate hope of Israel. Helem…Hen. Helem is apparently another name of Heldai, and Hen another name for Josiah the son of Zephaniah (see v. 10).
Zechariah 7
7:1—8:23 As a result of the night visions which described the future of Israel, including the subjugation of her enemies, the final regathering to the Land, her cleansing, restoration, and the coming of Messiah and His kingdom, the Jews were greatly encouraged and comforted. The temple was more than half done, all obstacles to the construction were removed by the decree of Darius confirming the decree of Cyrus (cf. Ezra 6:1–14), and all was going very well. This gave rise to a question by the delegation from Bethel. The question involved the continuation of a national fast to mourn the fall of Jerusalem and the destruction of the temple. Though Jerusalem had no walls yet and there were many ruins (cf. Hag. 1:4), now that the temple was being finished, they were sent to inquire of the LORD and the priests whether they needed to continue the fast. The question is answered negatively in chap. 7 with two messages and positively in chap. 8 with two messages. Each of the 4 messages was given to impress upon the people the need to live righteously. As with chaps. 1–6, the prophet began historically and then moved prophetically to the time of the Second Advent of Christ.
7:1 the fourth year of King Darius. Nov./Dec. 518 B.C., two years after Zechariah’s first message (cf. 1:1) and the night visions (cf. 1:7), and two years before the temple was completed.
7:2 to the house of God. While “house of the LORD” is used of the temple about 250 times in the OT, nowhere else in the OT does the Heb. word Bethel (which means “house of God”) refer to the temple. The word is best viewed as a reference to a city and not the temple. These men came “from” rather than “to” Bethel, a town 12 mi. N of Jerusalem. Since the return from Babylon, the Jews had rebuilt and reinhabited Bethel (cf. Ezra 2:28; Neh. 7:32).
7:3 weep in the fifth month and fast. The Day of Atonement was the only annual fast required by God’s law (Lev. 23:27), and other occasional fasts were called for by God (cf. Joel 1:12, 14). The fall of Jerusalem was remembered by 4 fasts (cf. 2 Kin. 25; Jer. 39:1–4; 41; 52:13), in the fourth, fifth, seventh, and tenth months (see note on 8:19). Because the temple was burned in the fifth month (July-Aug.), that fast was considered the most serious and thus the delegation uses it as the test case (cf. 2 Kin. 25:8; Jer. 52:12). They had kept this wailing and fasting for “many years,” but it seemed only a wearisome ritual in light of the present prosperity.
7:5 seventh months. This fast mourned the death of Gedaliah, the governor appointed by Nebuchadnezzar (2 Kin. 25:22–26; Jer. 41) after the fall of Jerusalem in 586 B.C.
7:5, 6 did you really fast for Me. Zechariah pointed out that they were not fasting out of genuine sorrow and repentance, but out of self-pity (cf. Is. 1:10–15; 58:3–9).
7:7 obeyed the words. The important matter is not ritual, but obedience. It is obedience to God’s Word that brought in the past great joy, peace, and prosperity to Israel, and that covered the Land during the time of David and Solomon. If the present generation in Zechariah’s time substitutes ritual for obedience, they too will lose the joy, peace, and prosperity they were enjoying. South…Lowland. A reference to the area S of Beersheba and the Mediterranean coastal plain, encompassing the land from S to W.
7:8–14 This is the second of the 4 messages in answer to the question (v. 3). Harkening back to his opening call (1:4) and to the warnings of earlier prophets (cf. Is. 1:11–17; 58:1–7; Amos 5:10–15), the prophet alerts the delegation to produce the fruits of righteousness that demonstrate obedience to God’s Word (vv. 9, 10) and to revisit the actions of their fathers who deliberately rejected God’s Word (vv. 11, 12a) which activated the fury of God against them (v. 12b). Cf. Deut. 28:15–68; 2 Chr. 36:14–16.
7:12 by His Spirit. The Holy Spirit served a vital function in the revelation and inspiration of God’s Word through human authors (cf. 1 Cor. 2:10; 2 Pet. 1:21).
7:13 I would not listen. This reflects a severe form of God’s wrath by which He abandons disobedient sinners. See note on 11:9; cf. Judg. 10:13, 14; 16:18–21; Prov. 1:24–31; Hos. 4:17; Matt. 15:14; Rom. 1:18–32.
7:14 I scattered them. This refers to the captivity and dispersion of the people and the desolation of the land in their absence (cf. Deut. 30:3–10).
Zechariah 8
8:1–23 Continuing his response to the delegation from Bethel, Zechariah contrasted Israel’s past judgment with the promised future restoration. In light of past captivity, the nation was to repent and live righteously; in light of promised future blessings, Israel is to repent and live righteously. The last two messages (vv. 1–17 and 18–23) look positively to the future, when Israel will be brought to a place of special blessing and fasts will become feasts.
8:2 zealous. See note on 1:14. This very strong language expresses the idea that God can’t bear the estrangement from His chosen people brought about by their sin, nor can He always tolerate the enemies of Israel. His love for Israel is so great that He will come in full presence to Israel again and dwell with His people. Ezekiel had the vision of God leaving Jerusalem (Ezek. 8–11) and of His presence returning (43:1–5). Zion. The mountain on which ancient Jerusalem was built, which became a name for the city.
8:3 City of Truth. A city which is characterized by truth, both in word and in deed (vv. 8, 16) because it is ruled over by Messiah who is characterized by truth (John 14:6). The Holy Mountain. Zion is holy because the King who lives there is holy (Is. 6:3).
8:4, 5 The most defenseless of society will live in tranquility, peace, and security (cf. Is. 65:20–22).
8:6 Men tend to limit God (cf. Ps. 78:19, 20, 41), but nothing is too hard for the LORD (cf. Gen. 18:14; Jer. 32:17, 27). “Just because they seem too difficult for you,” the LORD asks, in effect, “must they be too hard for Me?”
The MacArthur Study Bible, NKJV Page 440