Bible Study

March 1 – Introduction

March 8 – The Eight Night Visions

March 15 – Zechariah 1:7–13

March 22 – Zechariah 2:1–5

March 29 – Zechariah 9–14

2

3

4

Introduction

“When her people fell into enemy hands, there was no one to help her. Her enemies looked at her and laughed at her destruction.” (Lam 1:7) August 28, 587 BC was a dark day in Judah’s history. Nebuchadnezzar, the great Babylonian king, torched Jerusalem’s temple and destroyed the city’s walls. Everything—the monarchy, the priesthood, the storied history in the Promised Land—went up in a puff of smoke. So much seemed closed and controlled by hopeless Babylonian imperial policy.

However, to the shock and surprise of everyone, Yahweh raised up his messiah, Cyrus (Is 45:1). Isaiah’s new thing exploded in the desert (Is 43:19). Uprooting and destroying yielded to building and planting (Jer 1:10). Dry bones came to life (Ezek 37:1–14). The Persians defeated Babylon on October 29, 539 BC and Cyrus, the Persian king, allowed exiles to return. He even supported the rebuilding of Jerusalem’s temple (Ezra 1:1–4).

Work began in 537 BC. Returnees constructed an altar and laid the temple’s foundation (Ezra 3). Then came the problems. Enemies “hired counselors to work against them and frustrate their plans during the entire reign of Cyrus king of Persia and down to the reign of Darius king of Persia.” (Ezra 4:5) Work did not resume until 520 BC.

For seventeen years people walked past the same pile of cut timber, cedars from Lebanon, and hand-carved stones. Nothing moved. Nothing happened. Nothing changed. Year after year, the despair and disappointment became more acute.

When building finally got underway, the prophet Haggai tells us what people were saying. Compared to Solomon’s temple, in all its glory, this temple was nothing (Hag 2:3). Nothing! Who could blame them? The second temple did not have Solomon’s silver and gold or the Ark of the Covenant. Its altar was made of stone, not bronze, and it had one, just one lampstand. When compared to Solomon’s

5

architectural wonder, this one looked second-class—to say the least. Zechariah lived among people who “despised the day of small things” (Zech 4:10).

“Who despises the day of small things?” Not Zechariah! The prophet calls people to repent (1:2–6). Inspires them with visions and oracles (1:7–6:15). Invites Yehudites to change from fasts to feasts (7:1–8:23). Then he gives them stunning revelations about a coming Messiah (9:9–10; 10:4). He will be sold for thirty pieces of silver (11:12–13), pierced and killed (12:10) and struck down so his sheep scatter (13:7). In the end, though, this Messiah will rise again and return to reign with Yahweh in the New Jerusalem forevermore (14:9, 16, 17). Zechariah’s sermons rekindled people’s faith and strengthened their resolve. Yehudites rebuilt the temple and dedicated it on March 12, 515 BC.

Zechariah, like others before him, believed God does big things with small days and small people with their small stuff. All Moses had was a staff and he conquered a kingdom (e.g., Ex 14:16). Gideon defeated Midianite hoards with 300 Abiezerites who lapped water like dogs (Judges 7). Samson took a jawbone of an ass and was victorious over 1,000 Philistines (1 Sam 15:16). A sling and a stone were all David needed to kill Goliath (1 Sam 17:50).

Jesus also found great pleasure in small things—five loaves of barley bread and two little fish (e.g., Jn 6:9). The Savior once said, “The kingdom of God is like a mustard seed, which is the smallest seed you plant in the ground” (Mt 13:31). Passing through Jericho, on the way to Jerusalem, Jesus picked out little Zacchaeus and said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham” (Lk 19:9). Then these words for the ages, “Let the little children come to me and do not hinder them, for the kingdom of God belongs to such as these” (Mt 19:14).

“Who despises the day of small things?” (Zech 4:10) Not Jesus. He embraced them, knowing that they foreshadowed the ultimate day of small things. On that day, to belittle and demean him, his enemies used a whip, a blindfold, a spear, their fists, and three nails. Zechariah knew about this small day as well. “On that day they will mourn for him, as one mourns for an only child, and weep bitterly over him, as

6

one weeps over a firstborn son.” (Zech 12:10) Three days later Jesus was alive, never to die again!

What has been destroyed and torched in your life? What looks hopeless, lifeless and dead? Is it a relationship? Your health? Your family? Your future? Your finances? Your vocation? Your ministry? God’s gift to you is the book of Zechariah. This book is for everyone living in wreckage and ruin.

God has called all of us to rebuild something. It might not be Fox News worthy or get the attention of Time Magazine—but raising children who trust Jesus, being an honest and hard-working employee, running a business with biblical integrity, studying God’s Word on a daily basis, being a loving grandparent, keeping the Sabbath Day holy—these may appear to be small things. In the kingdom of God, not so! Our labor in the Lord is never in vain (1 Cor 15:58).

God is calling us—just as he called Zechariah—to roll up our sleeves and start rebuilding. It takes planning, prayers, endurance and great determination. It is not by might nor by power, but by God’s Holy Spirit that we rebuild the ruins (Zech 4:6). The wreckage can rise again!

______

______

7

Zechariah and the Bible

Zechariah is virtually unknown in the church today—and it is our great loss. Why is that? Zechariah stands at the end of the OT and functions as a capstone for many earlier texts. The prophet draws on earlier passages and traditions like no other book in the OT. The book functions like a lens that helps focus and fill out the major contours of the OT. Moreover, among the Book of the Twelve, Zechariah is the most quoted and alluded to in the NT. He was led by “the Spirit of Christ” as he “predicted the sufferings of the Messiah and his subsequent glories” (1 Pet 1:11; cf. Jn 5:39).

We see Jesus in the prophet’s first vision (Zech 1:8–13) when he meets a Man riding on a red horse who is “Yahweh’s Messenger” (Zech 1:12). The Messenger is the pre-incarnate Christ, appearing as Zechariah’s Interpreter throughout the rest of the prophet’s visions (Zech 2:2 [EN 1:19]; 2:7 [EN 2:3]; 3:1; 4:1; 5:5; 6:4). Though the Shoot motif is present in earlier prophetic texts (e.g., Is 11:1; Jer 23:5–6; 33:15–16), Zechariah furthers the idea and expands upon it (Zech 3:8; 6:12–15). Next to Ezekiel, Zechariah had a greater impact on Revelation than any other book in the OT. His influence is evident in, for instance, the pierced Messiah (Zech 12:10; Rev 1:7), the vision of the seven lampstands (Zech 4:2, 10; Rev 1:12–13), the four horsemen (Zech 1:7–8; Rev 6:1–8), the two olive trees (Zech 4:3, 12–14; Revelation 11), and the vision of the New Jerusalem (Zechariah 14; Revelation 21–22).

Most importantly, passages from Zechariah 9–14 form the template for Christ’s passion. Some even refer to him as the “Prophet of Holy Week.” The prophet writes, “Rejoice greatly, O Daughter of Zion! Shout, O Daughter of Jerusalem! See, your king comes to you, righteous and being saved, gentle and riding on a donkey, on a colt, the foal of a donkey” (Zech 9:9; e.g., Mt 21:5; Jn 12:15). Predicting Christ’s betrayal, Zechariah notes, “So I took the thirty pieces of silver and threw them into Yahweh’s house to the potter” (Zech 11:12; Mt 27:9). The money was returned to the temple leaders (Zech 11:13; Mt 27:3, 10). In Gethsemane this scripture was fulfilled, “Strike the Shepherd, and the sheep will be 8

scattered” (Zech 13:7; Mt 26:31; Mk 14:27). Foreseeing the events on Good Friday, the prophet writes, “They will look on me, the one they have pierced” (Zech 12:10; Jn 19:37). The Roman soldier’s spear thrust results in a sudden flow of blood and water (Zech 13:1; Jn 19:34–35) while a number of people lament over Christ’s death (Zech 12:10–14; Lk 23:27, 48). The Messiah did not appear unannounced. His cross and empty tomb are declared in advance. After rebuking Cleopas and his companion on the road to Emmaus for their slowness to learn, Jesus opened the scriptures for them (Lk 24:27). He will do the same for us.

Outline

Zechariah 1–8 consists of three parts: 1) an introduction and call to repent (1:1–6); 2) a series of eight visions peppered with interpretive oracles (1:7–6:15); and 3) the prophet’s response to the question of fasting (7:1–8:23). Two oracles appear in Zechariah 9–14—chapters 9–11 and 12–14.

Historical Background

Monumental events in the ancient Near East had a profound impact upon Zechariah. It is impossible, therefore, to understand the prophet’s dramatic visions and pointed oracles without a basic outline of his historical context—the Babylonian exile and early Persian Yehud.

Babylon’s moment in the sun was fleeting (626 BC–539 BC), but the nation’s time on the world stage dramatically changed Judah’s history. The Babylonian deportations of leading Judeans were a heart-rending emotional and spiritual shock (e.g., Lam 2:2–12, 20–22; 4:9–20; 5:1–18). The army leveled Jerusalem’s walls, torched the temple, severally hampered agricultural activity, executed leaders and exiled thousands of Judeans (2 Kings 25). Families were scattered, the royal class had no palace and priests had no altar. Jerusalem faded into an excruciating darkness.

9

The nightmare continued during the reigns of Nebuchadnezzar (605 BC–562 BC), Evil-merodach (561 BC –559 BC), Neriglissar (559 BC –556 BC), Labash-marduk (556 BC), Nabonidus and his son Belshazzar (556 BC –539 BC). Babylon reached the zenith of its glory during Nebuchadnezzar’s regime. When he died, the empire slowly began to crumble. Political intrigue and weak leadership eroded the once mighty nation. With Nabonidus, the burning light extinguished—not with a bang by with a whimper. Persia brought the empire to its knees. Jeremiah declared how it happened. “Yahweh has stirred the spirit of the kings of Media [the people to whom Cyrus’ mother belonged], for his intention regarding Babylon is to destroy it. For this is Yahweh’s revenge, his temple’s revenge” (Jer 51:11).

Cyrus II (c 590/589 BC–530 BC) was the first in a long line of Achaemenid rulers. He conquered Babylon in 539 BC.

Cyrus reigned supreme. All western Asia to the Egyptian frontier was his. Persia’s massive geographical area (from the Aegean Sea to India and from the Black Sea to Egypt) made earlier Assyrian and Babylonian regimes look small. If Assyria and Babylon were powers, Persia was a superpower.

Cyrus’ goal was nothing less than a novus ordo seclorum—a new order of the ages. His policies enacted the most sweeping transformation in foreign relations that the world had ever seen.

The empire’s aim was to co-operate with local elites as long as they were willing to acknowledge Persian imperial power. For instance, Darius—who reigned from 522 BC–486 BC— declares in the famous Behistun inscription carved into the side of a present day Iranian mountain: “Within these countries, the man who was loyal, him I rewarded well; [him] who was evil, him I punished well.” It is not surprising, therefore, that Persia permitted Zerubbabel, a Davidic heir, to serve as governor of Yehud. In contrast to the Assyrians and Babylonians—who were notorious for their brutality and deportation—Persia allowed and even encouraged conquered nations to develop their own life and to maintain their traditions. The king’s favorable edict towards Judah appears in the OT in two corresponding versions; one in Hebrew Ezra 1:1–3 (cf. 2 Chr 36:22–23) and the other in Aramaic (Ezra 6:1–5). 10

Cyrus died in 531/30 BC while waging war on the eastern edge of the Persian Empire—probably fighting the Massagetai on the empire’s northeast frontier. His son, Cambyses, was serving as coregent at the time, making the transfer of powers straightforward. Cambyses ruled from 530 BC–522 BC.

In July of 522 BC, as Cambyses’ returned from victory in Egypt, a revolt broke out. The eastern part of his empire hailed a certain Gaumata as king. Cambyses had earlier secretly killed his younger brother, Bardiya. Gaumata claimed to be Bardiya and seized the throne. At that point, Cambyses, near Mt. Carmel, either took his own life or died accidentally. Upon hearing of his death, other Persian districts, especially in Babylon, also began to rebel against Acheamenid rule. Cambyses apparently had no direct heir. Therefore, Darius Hystaspes, one of Cambyses’ generals, though only twenty-eight years old, declared himself king. In order to keep dynastic continuity he married two of Cyrus’ daughters and one of his granddaughters. An all-out battle against Guamata ensued. After killing Guamata, only two satraps declared their allegiance to Darius—Dadarshish of Bactria and Vivana of Arachosia. Media revolted, as did Elam. Even Parsa, the homeland of Darius, rebelled. Unrest also broke out in Assyria, Babylon, Egypt, Parthia, Sattagydia, and Saka.

Cyrus brought an end Babylonian power in 539 BC. The city of Babylon and its leaders, however, escaped disaster. Cyrus defeated Babylon. Darius crushed Babylon. He was Yahweh’s agent to bring final judgment. In doing so, Darius launched one of the longest and most effective reigns among ancient Near Eastern monarchs.

Darius, a general under Cambyses and a member of the Achaemenid royal family, was installed on October 5, 522 BC. He began his rule with a full-blown crisis, with uprisings throughout the empire. A second wave of rebellions in Babylon continued until June of 521 BC.By 520 BC, Darius was able to squelch most of the insurrections, except in Egypt, an area that was finally subdued in 518 BC.

Judah—or “Yehud” transliterated from the Aramaic—was a province in the satrapy called Abar Nahara (from the Aramaic) or Beyond the River. Abar Nahara 11

included all of Syria-Palestine west of the Euphrates River and south to the Sinai desert. Persians divided Abar Nahara into a number of provinces that included Ashdod, Dor, Galilee, Samaria, Ammon, and Gilead.

To the north, it extended to Gibeon, Mizpah and Bethel; the southern boarder was Beth-Zur and En-gedi. The Dead Sea and Jordan River were Yehud’s eastern boundary. The territory was about thirty-four miles from north to south and forty miles from east to west. It was about 660 square miles or roughly the size of Rhode Island.

Living in the Persian province of Yehud, Zechariah, along with his fellow prophet Haggai, served in the midst of small community, both geographically and numerically. The temple was still a pile of rubble. The Ark of the Covenant with its mercy seat and the cherubim were gone forever. The Babylonians had dispensed with the tablets of the Ten Commandments, the manna, Aaron’s rod, the Urim and Thummim and the continual fire on the altar.

Yehud’s economy was agriculturally based and therefore vulnerable to the whims of the weather. The province lacked large-scale mining and manufacturing and did not lie along a major land route. And, of course, there was no immediate access to maritime trade. The more affluent Yehudites lived comfortably in “paneled houses” (Hag 1:4), but most of the other people endured poverty, scarcity, and hopelessness. Drought brought with it crop failure (Hag 1:10–11), leading to inflation and acute hunger. ______12

______13

Zechariah’s Eight Visions

Introduction

Visions are central to the ministry and message of Israel’s prophets. They regularly include them in their writings (e.g., Isaiah 6; Jeremiah 24; Ezek 1:1; 8:1; 37:1; 40:1). Prophets are sometimes called “seers” (e.g., ,1 Sam 9:9), while several prophetic books begin with the term , “vision” (Is 1:1; Obad 1:1; Nah 1:1; Hab 1:1).

Sometimes prophetic visions occur in a series. For example, Jeremiah has two sequential visions (Jer 1:11–13) while Amos has five (Amos 7:1–9; 8:1–2; 9:1– 4). When grouped together, such visions display repetition with intensification—a classical Hebraic literary feature. The repetition underlies their importance as well as authenticates their veracity. Note, for example, Joseph’s two dreams (the sheaves and the sun, moon, and eleven stars, Gen 37:5–9) as well as Pharaoh’s two dreams (the seven cows and seven ears of grain, Gen 41:1–7). “The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon.” (Gen 41:32)

Zechariah and His Prophetic Predecessors

Like his prophetic predecessors, Zechariah’s eight visions repeat key motifs as they intensify toward the conclusion where Yahweh’s Spirit exercises dominion over his enemies (6:8). Reading chapters 1–6, then, is like climbing a staircase and then walking down the other side. However, the stairs are not the same. Just as Hebrew poetry functions on the line level most often with the movement of A, what’s more B, so on a strophic level in Zechariah 1–6 we should not understand A and A’ as mirror images of one another. There are important advances and intensifications in these six chapters. The second half takes the argument forward, as the second of two cola within a line characteristically goes beyond the first.

Zechariah differs from earlier prophetic visions. Generally speaking, pre- exilic prophets see visions anchored in earthly experiences. Amos describes locusts

14

and a plumb line (Amos 7:1–3; 7–9) while Isaiah observes smoke and fire (Is 6:4–6). Jeremiah sees an almond tree and a boiling pot (Jer 1:11–16). After the exile, visions are not as connected to mundane things and events. Ezekiel’s inaugural vision is anything but ordinary (Ezek 1:1–28) and Zechariah follows suit. He employs dramatic movement and action, along with complex symbolism. The strictness of form represented in the visions of Amos and Jeremiah, with their simple dialogue and repetition of symbolic language, becomes more varied in Zechariah who sets his visions within the context of Yahweh’s Messenger and the heavenly council.

Outline

The visions employ incremental repetition, they are separate and distinct, yet also display continuity and interdependence, creating a unified message.

The eight visions (along with their explanatory oracles) form this concentric pattern: A.First vision: Universal in scope focused on Yahweh’s omniscience (1:7–13) with an explanatory oracle (1:14–17) B.Second vision: International in scope focused on Yehud’s enemies (2:1–4 [EN 1:18–21]) C.Third vision: National in scope focused on Yehud (2:5–9 [EN 2:1–4]) with an explanatory oracle (2:10–17 [EN 2:6–13]) D.Fourth vision: Local in scope focused on Yehud’s Leaders (3:1–5) with an explanatory oracle (3:6–10) D.Fifth vision: Local in scope focused on Yehud’s Leaders (4:1–6a, 10b–15) with an explanatory oracle (4:6b–10a) C.’Sixth vision: National in scope focused on sin in Yehud (5:1–4) B.’Seventh vision: International in scope focused on Yehud and Shinar (5:6–11) A.’Eighth vision: Universal in scope focused on Yahweh’s omniscience (6:1–8) with an explanatory oracle (6:9–15)

15

Zechariah arranges this chiasm to highlight Yahweh’s concern with the restoration of worship in Jerusalem. The outer visions are the most generally oriented and the inner ones narrow the focus until the temple itself is in view. The movement is from the universal, to the international, to the national to the temple. Zechariah’s chief concern is with the temple and the personnel who serve in it. Meynet discusses this aspect of Hebrew literature:

Instead of developing its argumentation in a linear way, in the Graeco- Roman fashion, to a conclusion which is the point of resolution of the discourse, it is organized most of the time in an involutive manner around a center which is the focal point, the keystone, through which the rest finds cohesion. The center of a concentric construction most of the time presents certain specific characteristics: it is often of a different shape and genre than the rest of the text, it is very often a question, or at least something which is problematic, which in all cases is enigmatic.

A number of similarities highlight the chiastic parallels in these visions.

1. Visions one (1:7–13) and eight (6:1–8) contain references to horses, identified by various colors (though the distribution of colors is different). They also reference the fact that the horses’ riders have been patrolling the earth (used only at 1:10, 11 and 6:7). 2. The second (2:1–4 [EN 1:18–21]) and seventh visions (5:5–11) each consist of two parts. In vision two, the prophet sees four horns and then four craftsmen. In vision seven, the prophet sees a woman in a basket and then two storks who carry her in the basket to Shinar. 3. The phrase “Yahweh of Armies” is common—appearing twenty times in the visions and oracles. 4. The expression “width and length” occurs in the third vision (2:6 [EN 2:2]), while the corresponding “length and width” is in the fifth (5:2). In the first case, the prophet sees a man going out “to measure Jerusalem, its width and length,” while in the second instance he sees “a flying scroll, its length twenty cubits and its width ten cubits.” 5. The expression “all the earth” appears in four out of the eight visions (1:11; 4:14; 5:3; 6:5). 16

6. The prophet often employs the phrase “I lifted up my eyes and saw” (2:1 [EN 1:18], 2:5 [EN 2:1], 5:1, 6:1) or its corresponding command, “Lift up your eyes and see” (5:5). Zechariah does not use the expression in visions four (3:1–5) and five (4:1–6a, 10b–14)—thus accenting their importance. In his first vision, the prophet writes, “I saw” (1:8). 7. “Seven eyes” also highlight the central section. In 3:9 the stone set before the high priest Joshua has seven eyes/facets, while in 4:10b the seven lamps are identified as Yahweh’s eyes that go throughout the earth. 8. Seven of Zechariah’s eight visions include the verb “see” and the particle of immediacy, “behold.” The vision in 3:1–5 begins with “show” but does not employ “behold.”

Message

The prophet’s visions are interspersed with five oracles (1:14–17; 2:10–17 [EN 2:6–13]; 3:6–10; 4:6b–10a; 6:9–15), bringing his visions down to earth. Following the first vision (1:7–13), 1:14–17 defines Yahweh’s “good and comforting words” (1:13). After the third vision (2:4– 9 [EN 2:1–5]) Zechariah explains the consequences of a New Jerusalem (2:10–17 [EN 2:6–11]). Subsequent to the fourth vision (3:1–5), 3:6–10 comments on the roles of the high priest and coming Messiah. In between his fifth vision, Zechariah presents an oracle highlighting Zerubbabel’s role in rebuilding the temple (4:6b–10a). The prophet’s last vision (6:1–8) concludes with an oracle clarifying the role of Israel’s future King/Priest (6:9–14).

Although his visions are highly symbolic and often seem otherworldly, Zechariah bases them upon early Yehud’s political, social, religious and economic conditions. The dominating event inspiring all the visions but in particular influencing the two central visionary episodes must have been the temple refoundation ceremony. Zechariah blends the heavenly and earthly spheres almost seamlessly—the world of the visions and the world of Yehud. They set before the eyes of faith manifestations of what is real but unseen, what is spiritually true even though unapparent in our outward circumstances. Just as Yahweh gave Moses a vision of the tabernacle (Ex 25:8–9), so Zechariah’s visions function in a similar manner to legitimatize the Second Temple. Like so much else in the postexilic period, premonarchic patterns are reawakened. 17

Because Yahweh is on the move (2:17 [EN 2:14]), objects are on the move in most of Zechariah’s visions. The prophet’s goal was to get people moving and building. His form of communication reflects this pursuit. Static images would not have been as effective given the status of the building project in 520 BC. The prophet wanted to cut through despair and hopelessness in order to energize God’s people to build.

Throughout the visions and oracles, Yahweh promises to punish Babylon— the nation responsible for Jerusalem’s demise and the exile of her people. Zechariah alludes to Babylon, using the phrases “the land of the north” (2:10 [EN 2:6]; 6:6, 8) as well as “the land of Shinar” (5:11). He names “Babylon” in 2:11 (EN 2:7). Zech 1:7–6:15 moves from promising Babylon’s future judgment (1:12–15; 2:1–4 [EN 1:18–21]; 2:9 [EN 2:5]), to current victory (6:8), to a post-victory response (6:9–15).

Conclusions

Zechariah’s visions not only address Judah’s desperate situation but also point beyond the events in the late sixth century to the coming of Christ, the mission of his Church and his Second Advent. Although the prophet’s visions often single out the high priest, the royal figure is more prominent (3:8; 4:6a–10b; 6:12–13). Standing in a long Davidic tradition, Zechariah announces that a new Davidide means a New Jerusalem (1:14–16; 2:12 [EN 2:8], 14 [EN 2:10).

The visions describe what is real but unseen, what is spiritually true, though unapparent when we look at outward circumstances. The prophet expounds upon things that by nature we do not see, we do not hear, and we could never imagine (1 Cor 2:9). Yet the Holy Spirit gives us insight to understand and embrace these enduring truths (1 Cor 2:10; Zech 4:6). They find their fulfillment in Jesus who is the Christ (2 Cor 1:20; 1 Pet 1:10–12).

18

Zechariah 1:7–13 A Man on a Red Horse

Introduction

The Man/Interpreting Messenger stands at the center of the first vision. He is the second person of the Trinity—our Lord Jesus Christ. John calls him the Word at the beginning, one with God Most High (Jn 1:1–3) and the supreme interpreter of divine truth (Jn 1:18).

Lectio Divina—divine reading—is a process of reading God’s word slowly, deliberately and prayerfully (Josh 1:8; Ps 1:2; Jer 15:16; Rev 10:9–10). In addition to inviting us into Lectio Divina—a skill Zechariah demonstrates repeatedly through echoes and allusions to earlier texts—he also summons us into Visio Divina or divine seeing. As we listen to God through the prophet’s words, we see divine truth through the prophet’s visions.

1:7— The date is February 15, 519 BC—roughly two months after Zechariah’s oracle (1:1–6). The chronological marker in 1:7 is more exact than the one that begins the book in 1:1 where the prophet only specifies the day and month. Zech 1:7 not only states the day and month, but also names the month “Shevat,” which comes from the Babylonian calendar, as does Chislev in 7:1. Shevat is equivalent to the months of January/February in the Julian calendar. All three chronological statements in the book (1:1; 1:7; 7:1) employ the name Darius, indicating that the prophet’s visions occur when God’s people are under Persian domination. God speaks into this oppressive situation to reassert his universal role (cf. 9:9; 14:9, 16, 17).

This is the book’s second of three superscriptions. The first appears in 1:1, while the third is in 7:1. Thus, Zechariah’s visions and related oracles (1:7–6:15) are enveloped with two dates—demarcating this section of the book. The date given in 1:7 is February 15, 519 BC. This is almost fourteen months after the refoundation event on December 18, 520 BC (Hag 2:1–19; Zech 4:6b–10a; Ezra 3:8–13). Builders would toil for four more years and complete the project on March 12, 515 BC. 19

1:8 When it comes to God communicating with people on earth, it appears as though God follows one rule—there is no rule! In Abraham’s case there were three strangers (Gen 18:1–15). Moses met God in a burning bush (Exodus 3). A talking donkey got Balaam’s attention (Num 22:22–35). To say that a bright light stunned Paul would be an understatement—he was knocked off his horse and blinded (Acts 9:1–9). John was in the Spirit on the Lord’s Day and saw the risen Christ (Rev 1:10–20). The Bible is famous for its surprising divine encounters. Zechariah’s is certainly one of the most alarming. In response to the people’s repentance in 1:6, Yahweh shows the prophet a foreboding scene.

It is night. Equestrians are in a deep valley shrouded in darkness and the thick foliage of myrtle trees. This “divine corral” is Yahweh’s heavenly council, a setting analogous to 1 Kings 22; Isaiah 6; Job 1–2. Heavenly beings appear in the first vision. Yahweh does not. He only speaks (1:13).

Who is the Man, mounted on a red horse, standing among the myrtle trees? Is he synonymous with Yahweh’s Messenger who appears in 1:9? Zechariah describes both as “standing between the myrtle trees” (1:8, 10, 11). This suggests that they are one and the same person who becomes Zechariah’s constant companion throughout his eight visions (1:19; 2:3; 3:1, 5, 6; 4:1, 4, 11; 5:2, 3, 10; 6:4). The Man/Messenger is not a mere angel or divine apparition. His task throughout the visions is to explain and interpret Yahweh’s actions and plans. This is how John explains the role of Jesus—he “exegetes/explains” the Father (Jn 1:18).

Joshua also has a vision from heaven that includes a Man standing (Josh 5:13). He is “the commander of Yahweh’s army” (Josh 5:14). In like manner, Jacob wrestles all night with a “Man” (Gen 32:24). The next morning Jacob says, “I saw God face to face” (Gen 32:30). The pre-incarnate Christ appears to Zechariah, just as he did to Joshua, Jacob and others throughout the OT.

Jesus, BC? It might be strange to think of Jesus as present and active before his birth in Bethlehem but the human restrictions to time and space do not apply to him. Long before Jesus became flesh in Mary’s womb he was present in the world as Yahweh’s Messenger.

20

Yahweh’s Messenger first appears to Hagar near the spring on the way to Shur after she had fled from Sarai’s mistreatment (Gen 16:7). He makes a promise that only God can make: “I will surely multiply your seed, and they will be so many that they cannot be counted” (Gen 16:10). Hagar realizes that she had seen God (Gen 16:13). Later, when Hagar and Ishmael are expelled from Abraham’s camp, the Messenger of God called to her and once again promised her concerning her son, “I will make him a great nation” (Gen 21:17).

Yahweh’s Messenger also speaks to Abraham to stop him before he sacrifices Isaac on Mount Moriah (Gen 22:11, 15). Again this Messenger is identified as God when he says, “You have not withheld your only son from me” (Gen 22:11) and “I will surely bless you and make your offspring as numerous as the stars of the sky and the sand on the seashore” (Gen 22:17).

Near the end of his life, Jacob refers to this Messenger in his blessing of Joseph’s sons, Ephraim and Manasseh: “The God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all of my life to this day, the Messenger who has redeemed me from all danger: May he bless these boys.” (Gen 48:15–16)

Though Yahweh will not give his glory to another (e.g., Is 48:11), he places his name in his Messenger (Ex 23:21). The epiphany at the burning bush (Ex 3:2–6) makes it clear that Yahweh’s Messenger and Yahweh share the same attributes. The Messenger speaks (Ex 3:2), Yahweh speaks (Ex 3:4, 7), and then God speaks (Ex 3:6, 11, 13, 15). This same Messenger goes ahead of Israel to defeat the nation’s enemies (Ex 23:20; 32:34).

Yahweh’s Messenger appears to the prophet Balaam and his donkey (Numbers 22). He instructs Balaam to speak only those words which he gives him, which once again demonstrates that the Messenger is God (Num 22:35, cf. Num 23:12, 26; 24:12).

The Messenger of Yahweh appears several times in Judges. He admonishes Israel for its unfaithfulness when he says, “I brought you up from Egypt and led you into the land I had solemnly promised to give to your ancestors. I said, ‘I will never 21

break my covenant with you…’” (Judg 2:1). In Judg 6:12 he makes a dramatic appearance to Gideon. Later he appears to Samson’s mother and father. On this occasion, Manoah confessed, “We have seen God!” (Judg 13:22).This Messenger is unlike other angelic beings in the OT. He displays divine attributes, actions, and names. He is even worshiped.

In NT terms, the Messenger “is the image of the invisible God” (Col 1:15), “the radiance of God’s glory and the exact representation of his being” (Heb 1:3). Anyone who sees the Messenger sees the Father (Jn 14:9).

The fact that Zechariah’s vision takes place at night suggests vagueness and secrecy. This is furthered by the fact that the Man is mounted on his horse in the midst of myrtle trees— coniferous bushes that are thick and dense. “Behind him [were] horses—dark chestnut, light chestnut and white.” (1:8) The Man/Messenger commands a cavalry patrolling throughout the world. These divine riders/angels demonstrate that Yahweh is all-knowing, all-present and all-powerful. Persia may have authority but Yahweh has all authority in heaven and on earth. “God reigns over the nations; God sits on his holy throne” (Ps 47:8).

Our life in Christ is not that far removed from this vision. We often sit in the ruins and rubble of what was, straining to see God’s promises for something better. Through our present pain, it is difficult to see our future hope. Christ still comes through his means of grace, announcing that God is large and still in charge!

It appears as though Yahweh revealed all eight visions on one night— February 19, 519 BC. No chronological markers separate the visions and Zechariah closely connects them through shared vocabulary and motifs.

Most interpreters believe the prophet received his visions in one night. “Night” also connotes the state of Persian Yehud. Without repentance (1:1–6) and a rebuilt temple (4:9), everything was pitch dark.

God frequently gives visions and revelations in the night; e.g., Abimelech of Gerar (Gen 20:3–7), Isaac (Gen 26:24), Jacob (Gen 28:11–12), Laban (Gen 31:24), Balaam (Num 22:20), Solomon (1 Ki 3:5), Nebuchadnezzar (Dan 2:1; 4:5), Daniel 22

(Dan 2:19), the shepherds (Lk 2:8) and Paul (Acts 16:9; 18:9; 27:23). Zechariah, .dream”; nor does he say he was asleep“ , חֲלֹום however, does not employ the word In 4:1 the prophet writes that he was “awaken like one who is awakened from his sleep.” This is a comparison, not a description of reality.

Normally Yahweh does not give prophets dreams; several exceptions are Joel 3:1 [EN 2:28]) and Num 12:6–8. Jeremiah writes that prophets who dream dreams are liars and charlatans (Jer 23:25–28, 32; 27:9–10; 29:8–9; cf. Zech 10:2). In general, Yahweh communicated through dreams in the age of the patriarchs and early monarchy. After that, his preferred avenue of communication becomes prophetic visions and oracles.

“Behold!” “Look!” “Take note!” “Something new and unexpected is here!” It means, “This is the whole point of what I’m saying!” “It is newsworthy and should be noticed!”

The word Man is capitalized in English to denote that this is not an ordinary man, but the God/Man—the pre-incarnate Christ (cf. 1:10). In 1:7–15 the prophet also calls him “my Lord,” 1:9, “the Messenger speaking to me” (1:9, 13, 14), and, “Yahweh’s Messenger” (1:11, 12).

It must not be missed that since this scene takes place in winter (February), the evergreen character of the myrtle would have been ideal to provide coverage for a horse and rider. Zechariah’s vision, then, is analogous to Jacob’s at Bethel. Both visions appear in the night and both occur in transcendent places—for Jacob “the house of God” (Gen 28:19) and for Zechariah where heaven and earth meet. Additionally, Yahweh awakened Jacob from his sleep (Gen 28:16ֹ). A similar event happens to Zechariah’s as Interpreting Messenger awakens him (Zech 4: ) as though he was sleeping. Given Zechariah’s penchant for alluding to earlier texts, these links offer insight into the prophet’s location for his visions—it is where heaven and earth meet, Yahweh’s divine council.

We should not allegorize the horses’ colors. They are not symbolic. Moreover, three colors do not denote that the prophet only sees three horses; there may be four, or a much larger number. Why, then, does Zechariah mention 23

horses with four colors in his eighth vision (6:1–8)? Three in the first vision connote that something is defective; it is not good that the world is at rest (1:11). Conversely, the four colors in the last vision means that Yahweh wields absolute authority. Four represents completeness as it points to the four quadrants, north, south, east and west. Zechariah also employs the number four to represent completeness when he envisions four horns (2:1 [EN 1:18]), four craftsmen (2:3 [EN 1:20), and four winds (2:10 [EN 2:6]; 6:1).

1:9 This is the first of eight questions Zechariah asks Yahweh’s Messenger (1:9; 2:2, 4 [EN 1:19, 21]; 4:4, 11, 12; 5:6; 6:4). The prophet’s persistent questioning indicates that he is teachable and willing to listen—a trait he wants Yehudites to mimic. Just as Paul exhorted believers “imitate me” (1 Cor 4:16; 11:1; Eph 5:1) in like manner Zechariah’s persistent questions demonstrate how the community is to interact with Yahweh. The Messenger, for his part, is patient. He is willing to answer every question.

1:10 The Man/Messenger announces that the patrol’s concern is not parochial. Its movement is beyond Yehud or even Persia. The riders have a universal scope—they “go back and forth in the earth.” The idea is repeated in 1:11 for emphasis.

Unlike John, who indicates that the colors of the horses in his vision are emblematic of spiritual truth (Rev 6:1–8), when the Man begins to explain the vision to Zechariah he does not refer to the horse’s colors. Therefore, we should not, for example, connect the white horses with victory and conquest. Instead, the different colors indicate different reconnaissance groups.

Persia is not the ultimate power, nor does any other nation control the ancient Near East. Yahweh reigns in heaven and on earth. Riders report to him (1:10). He sends them out (1:10) for he is Lord over all (4:14; 6:5). Darius reigns provisionally. The day is coming when Yahweh will be King over everyone and everything (9:9; 14:9, 16, 17).

24

The Man standing between the myrtle trees is the same Man that appears in 1:8. He is synonymous with the Interpreting Messenger in 1:9 and Yahweh’s Messenger in 1:11.

The plea “how long,” is frequent in the Psalter (Pss 6:4 [EN 6:3]; 13:2 [two times], 3 [two times] [EN 13:1, 2]; 74:10; 80:5 [EN 80:4]; 82:2; 90:13; 94:3 [two times]). Yahweh asks Pharaoh how long he will refuse to humble himself (Ex 10:3), while Pharaoh’s servants ask their leader how long will Moses be a snare to Egypt (Ex 10:7). Isaiah wonders how long he will have to announce Yahweh’s condemning Law (Is 6:11).

Yahweh’s Messenger continues his intercession with “you do not show mercy.” The seventy years of exile had been a time of Lo Ruchama—the name of Hosea’s second child (Hos 1:6; cf. Hos 2:6 (EN 2:4); Is 9:16; 27:11; Jer 13:14).

The adjective appears famously in Israel’s creed (Ex 34:6–7) where Yahweh announces that he is “the God of mercy.” Moses writes in Deut 30:3 that Yahweh’s restoration of exilic Israel will be based upon divine mercy (“he will have mercy on you”). “Mercy and forgiveness,” come together in Dan 9:9.

While the idiom “seventy years,” can designate a lifespan (Ps 90:10; Is 23:15), it is more prominently used in the OT and ancient Near East as a period of divine anger against a city or sanctuary. Babylon destroyed Judah in 587 BC and the temple was rededicated in 515 BC (Ezra 6:15); hence, seventy years comes close to the period between Yahweh’s abandonment of his temple and its restoration. Zech 7:5 employs a near equivalent expression—“that is, this seventy years.” Jeremiah indicates Babylon will rule seventy years (Jer 25:11–12; 29:10). Dan 9:2 and 2 Chr 36:21 employ the number seventy to speak of the exile. In these passages seventy years begins with Josiah’s death in 609 BC and ends with Cyrus’ decree in 539 BC.

1:11 Whereas Yahweh sends the riders out (1:10) they answer to Yahweh’s Messenger (1:11). To speak to the Messenger, then, is to speak to Yahweh. The Messenger and Yahweh are one (Jn 10:30; 20:28; Heb 1:3). The riders announce that they have been everywhere and seen everything. “All is quiet on the Western Front.” 25

We might think that Yahweh’s Messenger would delight in such a report. Why, then, does he lament in 1:12? Why does he interpret peace as evil? Was not Pax Persiana a welcomed relief from the reign of Nebuchadnezzar and his successors? Why is it not good news that, “All the earth is living peacefully” (1:11)?

Cyrus conquered Babylon he did not punish Babylon. It was not until Darius crushed the revolts led by Nidintu-Bel (claiming to be Nebuchadnezzar III) in December of 522 BC and Arakha (claiming to be Nebuchadnezzar IV) on November, 27, 521 BC that divine wrath fell upon Babylon. When Darius impaled Arakah and his 2,500 supporters God finally fulfilled the prophetic promises of Isaiah 47 and Jeremiah 50–51.

An ongoing literary feature in Zechariah is the delay of a complete answer. For instance, the issues discussed in 1:9–11, 4:4–5 and 7:4–7 are not unpacked until 6:8; 4:13 and 8:18–19, respectively. Moreover, 9:1–10 envisions Yahweh ruling universally, but this is not completely realized until chapter 14. Yahweh will judge Babylon. Zech 6:8 celebrates the evil empire’s final demise.

However for now all the earth—especially Babylon—is “living peacefully.” Ezekiel likewise describes Sodom, “peaceful and at ease” (Ezek 16:49). The connection is clear. Yahweh will do to Babylon what he did to Sodom. He will rain down judgment and wrath (cf. Gen 19:24–25). Like Asaph, therefore, when the wicked prosper, our best response is to enter into God’s sanctuary and realize their end (Ps 73:17), then rejoice in divine presence and promises (Ps 73:23–28). God will answer our prayer, “Thy kingdom come.”

1:12 Yahweh’s Messenger not only interprets. He laments, “How long?” (Zech 1:12) According to Is 54:7–8 Yahweh’s punishment of his people using the Babylonian war machine was to be brief. “Seventy years” is a long time to wait! Why is the situation dragging on?

The seventy years for Jerusalem spanned 587–515 BC (from the temple’s destruction to its rededication). On the other hand, Jer 25:9–12 makes it clear that the seventy years for Babylon begins with Nebuchadnezzar’s first year (605 BC) to 26

the nation’s loss of power in 539 BC. If, however, we begin with 609 BC, the year Babylon’s rise began to affect Judah, then Jeremiah’s seventy years is exact— bringing us to 539 BC. Kline believes the seventy years were “a literal, if slightly rounded, number for the critical period of captivity (605–538), from the deportation in the time of Daniel to the decree of Cyrus permitting the exiles to return.” The span of 587–515 BC best fits the use of “seventy years” by the Messenger in his lament recorded in Zech 1:12.

Biblical laments are not sighs of resignation. They protest God’s inactivity. Laments frequently complain that Yahweh is asleep (e.g., Ps 35:23), detached (e.g., Ps 22:2 [EN 22:1), or slow to show concern (e.g., Ps 13:2–3 [EN 13:1–2). Such petitions try to motivate God to deliver, based upon what enemies might say (e.g., Ps 13:5 [EN 13:6]) or for Yahweh’s own honor (e.g., Ps 79:9).

Laments begin early in the OT. When God renders his verdict against Cain, the world’s first murderer cries, “My punishment is too great to carry!” (Gen 4:13). Moses asks God, “Why have you done evil to this people?” (Ex 5:22). After Achan’s sin, Joshua laments, “Lord Yahweh, why did you bring this people across the Jordan?” (Josh 7:7). Job cries out to God “why” five times in just one chapter (Job 3:11, 12 [two times], 16, 20, 23). Sixty-five of 150 psalms are Psalms of Lament. Then there is an entire book in the OT called Lamentations.

Heart-breaking questions permeate OT laments. Why did this happen? Why is life so unfair? Is there any order in the world? God, where are you?

Sometimes we refuse to lament. Instead, we respond to angst and anguish by denying the pain. We live by these words. “Keep your chin up!” “Big boys don’t cry.” “When the going gets tough the tough get going!” Do not tell that to Zechariah. After eleven verses in a book set in the context of shattered hopes and dreams, the prophet quotes Yahweh’s Messenger saying, “How long?”

That is because we survive sorrow—we never get past sorrow; we can only survive it—by going through it. Often we wish we could survive sorrow by going around it, tunneling underneath it or taking a big jump over it. Zechariah goes

27

through it. In fact, in 12:11–14 the prophet described numerous people mourning and lamenting.

God did not design us to look at massive loss and ignore it. Jesus says, “Blessed are those who mourn, for they shall be comforted” (Mt 5:4). If we cover up our sorrow, if we pretend our sorrow does not exist, then we will not receive comfort. David prays, “Even though I walk through the valley of the shadow of death” (Ps 23:4).

We also survive sorrow by looking beyond it. We look beyond our sorrow to see Jesus. Jesus knows what it is like to lament. Jesus knows what it is like to mourn, sorrow and grieve. “My God, my God, why have you forsaken me?” (Ps 22:2 [EN 22:1]).

When did God save his people from their long night in Egypt? In the morning (Ex 14:24). When does Psalm 46 say God delivers? In the morning (Ps 46:6 [EN 46:5]). When did Jesus rise again? In the morning (Jn 20:1). When does God deliver us from the long nights of loss? According to Lam 3:23 his mercies are new every morning. And what is the last name the Bible gives Jesus? The bright Morning Star (Rev 22:16). “Weeping lodges for a night, but joy comes in the morning.” (Ps 30:6 [EN 30:5]) Morning joy will come for Jerusalem. That is the message of Zechariah’s eighth vision (Zech 6:1–8) where Yahweh’s horses and chariots defeat Babylon in the morning (Zech 6:1, 8). Yahweh will show mercy on Jerusalem!

In 1:12 Zechariah mentions Jerusalem for the first time in his book. The prophet will use the name for the City of David over forty more times. Zechariah longs for Jerusalem to become a city overflowing in prosperity (1:17); teaming with people and animals (2:8 [EN 2:4]); the “Holy Mountain” as well as the “City of Truth” (8:3); a city that includes old men and women living in peace (8:4); and safe streets where young children frolic with reckless abandon (8:5). Divine intervention is on the way (1:13) and Yahweh has returned (1:16). The day is coming when Yahweh will elevate Jerusalem and make the city secure from all her enemies, filled with the riches of the nations (14:10–14).

28

Do the Yehudites deserve any of this? They are P.M.S.—Poor Miserable Sinners. Yet in mercy, Yahweh’s Messenger intercedes for them. And, not only for them, but the Messenger—having become incarnate in Jesus—prays for us (e.g., Lk 23:34; Rom 8:34). Jesus, as our Mediator (1 Tim 2:5) and Great High Priest (Heb 7:24–25), places our needs before the throne of his Father in heaven. The Spirit of Jesus also intercedes for us (Rom 8:26–27).

1:13 Yahweh does not answer the interceding Messenger with, “Try harder! Pray more! Reach higher!” Yahweh elucidates his “good and comforting words” in 1:14–17 where he reveals that Yehud’s future rests solely upon divine action. “I have zeal.” (1:14) “I am angry … I myself was angry.” (1:15) “I have returned … my house.” (1:16) “My cities.” (1:17) There are no second person references (“you”) in these verses. Yahweh will also overthrow Gentile powers (1:14–15; 2:1–4 [EN 1:18– 21]), surround Jerusalem with a protecting wall of fire (2:9 [EN 2:4]), and keep his people as the apple of his eye (2:12 [EN 2:8]). The future is in Yahweh’s hands, not ours!

Salvation by grace, through faith, apart from works, distinguishes Christianity from all other religions. We may suffer for Christ, and loving service proves the genuineness of our faith. However, neither our suffering nor our service saves us. We are saved by God’s mercy, not by our merit—by Christ’s dying, not by our doing. Grace is everything for absolutely nothing.

Sometimes we think, “God’s grace has a limit.” We tell ourselves, “A person can only ask for forgiveness so many times.” The devil loves this kind of talk. If he can convince us that God’s grace has limits, we’ll come to this conclusion. “I’ve used up all of God’s grace. I’m finished! I’m done!” Not so! “Where sin increases, grace increases all the more.” (Rom 5:20) Yahweh still speaks “good and comforting words” (Zech 1:13). ______

29

Zechariah 2:1–5 The Measuring Line

Introduction

The situation in Yehud was deplorable (Hag 1:6, 9–11); resources were scant to rebuild both the city and the temple. Yahweh’s Messenger laments, “O Yahweh of Armies, how long will you yourself not show mercy to Jerusalem and Judah’s cities with whom you have been indignant with for these seventy years?” (1:12) Zechariah’s third vision (2:1–5) and accompanying oracle (2:6–13) record Yahweh’s response—and it is all Gospel!

The movement in Zechariah’s first three visions is from the universal (1:7– 13), to foreign nations (1:18–21) to the city of Jerusalem (2:1–4). The fourth vision narrows the focus even further as it concerns Joshua, Jerusalem’s the high priest (3:1–5).

In his third vision, Zechariah sees a man measuring Jerusalem—a scene that evokes a reference in the first vision (1:16). Yahweh’s return to Jerusalem is an ongoing refrain in this section (2:5, 10, 11, 13). The motif recalls a time when he took three steps to leave the city and her temple during the Babylonian crisis of 587 BC (Ezek 9:3; 10:19; 11:23). Now Yahweh is coming back! The city will have a vast population protected a “wall of fire” (2:5). God will be present to protect his people, forever.

2:1 The marks of Babylon’s destruction were still visible. The wounds were still fresh. Babylon took so much away—soldiers burned monumental architecture, separated families and pillaged the national treasury. Yet the deepest heartbreak was God’s departure from his temple. He left his people (Is 54:7; Jer 12:7; Ezek 11:23). Would he ever come back? Zechariah’s third vision expands upon Yahweh’s earlier promise of return (Zech 1:16).

30

The third vision begins much like the second, with Zechariah raising his eyes (1:18]; 2:1). He sees a man measuring Jerusalem, implying that the city is about to be rebuilt. Amos describes a plumb line, indicating that the Northern Kingdom lacked justice and righteousness (Amos 7:7–9). This resulted in death, destruction and exile in 721 BC. Conversely, Zechariah sees divine blessing and hope in the man taking Jerusalem’s measurements. Although the craftsmen have scattered the enemy horns (1:18–21), new enemies (horns) could arise at any time. The time to measure and rebuild is now!

2:2 While Zechariah seeks clarification in his first two visions (Zech 1:9; 1:19), here he does not question Yahweh’s Messenger. Instead, the prophet enters the vision and asks the man about his destination. The man—a member of Yahweh’s heavenly court—tells the prophet he is measuring Jerusalem to ascertain its width and length. This man has believed the prophet’s message that Jerusalem will be rebuilt, but he expects the new Jerusalem to be no different from the old, and he would therefore conform its measurements to those it had before its fall. The expectations of the man taking measurements are excessively low. Yahweh “is able to do far more abundantly than all that we ask or think” (Eph 3:20). He needs to drop his yardstick, fall to his knees and lift his eyes heavenward. Only then will he live by faith and not by sight (2 Cor 5:7).

2:3 Yahweh’s Messenger suddenly interrupts the vison as signaled by the interjection “and behold.” Another lower-ranking messenger joins him. Both the Messenger and the messenger, along with the man taking measurements, are council members in the divine throne room.

Zechariah’s sixth vision includes specific measurements (5:2). He cites no numbers here—implying that Jerusalem cannot be measured. Zech 1:16 likewise avoids numerical specifics. The blueprint is not of a city with normal walls whose dimensions can be fixed. The New Jerusalem in chapter 14 adds living waters (14:8), an exalted elevation (14:10) as well as perfect holiness (14:20–21).

2:4 The Messenger commands “another messenger” to run and speak to the misguided young man/angel. In doing so, the Messenger even gives the lower-

31

ranking emissary the words to say. “Jerusalem will be inhabited like unwalled settlements, because of an abundance of people and animals in her midst.”

The angelic messenger takes the role of a prophet, announcing God’s word to the young man/angel. It is time to cease preconstruction surveying because Jerusalem will be a city without conventional walls. The New Jerusalem will be different from the old Jerusalem. The only wall will be a wall of fire (Zech 2:5).

Just like the young man/angel, we often need to replace our human perspective with a divine perspective. Using our yardstick, we end up with a small view of what God is doing. Then we become pessimistic and jaded, believing we are weak against the powers of this present evil age. But here is another picture: God’s redeemed crowding the streets of the new Jerusalem, bursting out beyond the city limits and covering the surrounding hills as the sand covers the seashore. Yahweh is no nickel and dime God! Security and prosperity will not be achieved by man- made walls, or indeed by any human activity at all, but by the promised presence of God. Jerusalem’s population will burst forth, exceeding everyone’s wildest dreams.

This abundance parallels Zech 1:17 and both texts echo Is 54:1–3 (cf. Gal 4:27). “In this place where you say, ‘It is a wasteland without man or beast’ … there will be heard again the voice of joy and gladness, the voice of the bridegroom and the voice of the bride … for I will restore the fortunes of the land.” (Jer 33:10–11). Yahweh will reverse the curse! Both Isaiah (Is 49:19–20) and Ezekiel (Ezek 36:11, 33, 37–38) likewise envision the new community busting at the seams.

Instead of “Israelites” or “Yehudites” Zechariah says that the city will be populated with “humanity.” He does not identify any specific ethnic group. In 2:11 the prophet identifies the population as including “many nations” who become Yahweh’s people, while in 8:23 the nations ask a Yehudite, “let us go with you because we heard that God is with you.” In like manner, Jesus pictures a multiethnic church (Mt 8:11) made up of every nation and tribe and language and people (Rev 14:6).

32

Nehemiah did not live to see this promise fulfilled. He had to compel people to inhabit the city (Neh 11:1–2). This implies that Zechariah’s vision foresees the New Jerusalem where “a great multitude that no one could number, from every nation, from all tribes and peoples and language” will stand “before the throne and before the Lamb, clothed in white robes, with palm branches in their hands” (Rev 7:9).

2:5 David initiated the temple’s construction (1 Chronicles 22) and his son Solomon built it (1 Kings 6). From then on, the monarchy and temple were closely connected. Yehudites were acutely aware that now—because of Persian hegemony—there would be no Davidide to accompany the temple’s construction. Would it be legitimate? Zechariah answers with a resounding, “Yes!” Yahweh’s presence, indeed his glory, will once again inhabit the temple and the city, thus vindicating Jerusalem.

Fire may denote judgment and destruction (e.g., Amos 1:4, 7, 10), but here it is a positive symbol of divine favor. Instead of bricks and mortar, Yahweh will fortify the city with fire and glory. The metaphorical depiction of Yahweh as a ‘wall of fire’ transfers the security and autonomy implied by a wall to the presence of Yahweh. Yahweh likewise promises protection for Jerusalem in Zech 9:8. He will himself serve as Guard and watch over it with his own eyes (cf. Ps 125:2). No oppressor will gain access to Yahweh’s house!

Zechariah may have based this vision of fire upon the pillar of fire that accompanied Israel during the exodus and wilderness wanderings (Ex 13:21–22; 14:24; 40:38; Num 14:14; Neh 9:12, 19). The prophet may also have in mind Pasargadae, one of the four Persian capital cities, built by Cyrus and later the site of his tomb. Pasargadae had no walls but was surrounded by altars of fire that supposedly depicted the god named Ahura Mazda. If this image lies behind Yahweh’s statement, he is making an imperial claim that the city of Jerusalem is the residence of the true emperor, Yahweh, from which he will rule the earth.

Because divine glory is connected to the tabernacle (Ex 40:34) as well as Solomon’s temple (1 Ki 8:11=2 Chr 5:14), both Ezekiel (Ezek 43:4) and Haggai (Hag

33

2:3, 7, 9) associate glory with the rebuilt temple. Externally, Yahweh’s fire protects his city. Internally his glory will inhabit the temple.

On the one hand, God’s glory reveals his presence. On the other hand, God’s glory conceals his presence. So which is it? Reveal or conceal? It is both because we cannot see God’s full presence. Yahweh tells Moses, “No one can see me and live.” (Ex 33:20) This is why God veils his presence, frequently through a cloud (e.g., Ex 13:21–22; 40:34–38; Lev 16:2; Is 4:5; Ezek 1:4).

The cloud concealing God’s glory in the OT points to the incarnation of Christ Jesus. “The Son is the radiance of God’s glory and the exact representation [χαρακτὴρ] of his being.” (Heb 1:3) If the cloud concealed God’s full presence in the OT, what conceals Christ—the Second Person of the Trinity? Flesh covers Jesus. “Veiled in flesh, the Godhead see! Hail the incarnate deity!” The word χαρακτὴρ denotes the perfect image produced by stamp. The Father stamps his perfect image on Jesus (cf. Jn 14:9). Jesus completely embodies God’s glory and presence (2 Cor 4:6). “We have seen his glory!” (Jn 1:14)

When we hear the word “glory” connected to Jesus, most often we think of beauty, power, majesty and might. We think of Jesus walking on water, feeding the 5,000, raising Lazarus, healing the sick, cleansing the lepers and making crippled people whole. Christ’s glory must mean that he was always walking just an inch above the ground, right? Christ’s glory must mean that he was always emitting a glowing, heavenly light. Right? Wrong.

Dead wrong. Christ displays his supreme and ultimate glory in his suffering and death. On Palm Sunday, with his face set like flint towards the cross, Jesus says, “The hour has come for the Son of Man to be glorified.” (Jn 12:23) In the Upper Room, right after Judas Iscariot leaves to betray him for thirty pieces of silver, Jesus says, “Now is the Son of Man glorified.” (Jn 13:31) Just before his arrest in the Garden of Gethsemane, Jesus says, “Father, the hour has come; glorify your Son.” (Jn 17:1) Christ’s glory in John’s Gospel is his bitter suffering and God-forsaken death.

34

There was a legionnaire’s whip of leather strips with lead balls on each end, beating his back beyond recognition. There was a crown of thorns leaving deep gashes in his head, caking his hair with blood. There were clenched fists striking his face. And there were nails disfiguring his body as he twisted and turned, writhing in pain.

Rome famously called it moris turpissima crucis, “the utterly vile death of the cross.” Words collapse before the sheer atrocity of it all. Melito of Sardis, who lived in the second century AD, famously writes, “He who hung the earth in its place hangs there. He who fixed the heavens is fixed there, upon a tree. The Master has been insulted. God has been murdered.”

Christ’s greatest glory is to love us, forgive us and come to us right where we are with water, bread, wine and words—his means of grace. Baptism, the Holy Supper and the Gospel deliver Jesus to spouses whose marriage is dying, to the divorced, the desperate and the bitterly broken. Jesus comes to the soiled and the shamed, to people who are sickened by what they see going on in their life.

Three times in Zechariah’s second chapter Yahweh promises to dwell in the midst of his people (Zech 2:5, 10, 11). This will change Yehudites from vulnerable to protected; from barrenness to prosperity; and from irrelevance to significance. Yahweh changes the world by entering the world—with glory!

Along with glory and fire, Exodus themes continue in Zech 2:5 with Yahweh’s promise “I am,” which also appears in Ex 3:14. Divine presence and protection, patterned after God’s dealings with Israel in Egypt, will continue for Jerusalem. Abraham was longing for this city (Heb 11:10) and God has brought the baptized to it. “You have come to Mt. Zion, the city of the living God, the heavenly Jerusalem.” (Heb 12:22) ______

______

35

Zechariah 9–14 The Coming Messiah

Introduction

Yahweh makes stunning promises in Zechariah 1–8. Jerusalem will become an impregnable city (2:5). Believers will prosper, sitting “under a vine and under a fig tree” (3:10). Carefree people, young and old will, fill the city’s open spaces (8:4– 5). The nations will eagerly make a pilgrimage to Zion (8:20–23). Yet, after the temple’s completion, historical realities of life in Yehud fell short of this vision.

Zechariah 9–14 addresses these unresolved promises, indicating how Yahweh’s kingdom will advance so that he reigns for eternity. Suffering, however, will precede the final celebration. The cross will come before the crown. Chapters 9–14 temper the positive features in chapters 1–8. Zechariah prevents us from embracing an illusory optimism or a theology of glory.

The book’s first eight chapters mostly exhibit the “now” of God’s kingdom. Temple work resumes in 520 BC and Yehudites dedicate the edifice on March 12, 515 BC. On the other hand, chapters 9–14 announce the “not yet” of the divine plan which will be consummated through the Messiah’s rejection, death, resurrection and Second Advent. Everyone suffers in the last six chapters; God’s people, their enemies, the coming Messiah and, most surprising of all, God himself gets pierced in the battle. The transition from the ‘now,’ when the temple is completed, to the ‘then,’ when the kingdom of God is fully revealed, is like the birthing of a child.

Zechariah 9–14 in the New Testament

From the perspective of the NT, chapters 9–14 announce what has happened, what is happening and what will happen—in Christ. Our surest guide to the interpretation of these chapters will be the ways in which their content is reflected in the fuller revelation of the coming of God’s kingdom in the New

36

Testament. However, the “then,” the “now,” and the “not yet” of our Lord’s ministry are often fused together and sometimes appear indistinguishable.

Although Zechariah introduces the Shoot in 3:8 and 6:12, he specifically defines the Shoot’s future in the book’s last six chapters. Most remarkable, the relationship between the messianism in Zechariah 1–8 and 9–14 is similar to how Isaiah presents the coming King—he is both triumphant (Is 2:1–5; 9:2–7; 11:1–9) and marked by suffering (Is 50:4–9; 52:13–53:12). The Davidic figure in Zechariah 9–14 is a commentary on the Suffering Servant in Isaiah 40–55. The Davidic Shoot, therefore, will have triumphs (Zech 9:9–10) and tragedies (Zech 11:12–13; 12:10; 13:7). He will be both Victor and Victim.

NT authors provide a grid for us to make sense of Zechariah 9–14. Correspondences between Zechariah and the Passion narratives are as follows:

Event Zechariah Gospels Palm Sunday 9:9–10 Mt 21:5; Jn 12:15 Holy Communion 9:11 Mt 26:26–29; Mk 14:22–25; Lk 22:14–23 Christ betrayed 11:12–13 Mt 27:9–10 Christ deserted 13:7 Mt 26:31; Mk 14:27 God’s/Christ’s death 12:10 Jn 19:37 Cleansing from Christ’ death 13:1 Jn 19:34 Lament over Christ’s death 12:11–14 Lk 23:27

Zechariah presents these Messianic visions from different angles. The Messiah is a lowly King endowed with salvation; he is a rejected and pierced shepherd; he is a powerful king who will sit on David’s throne. His ministry is marked with suffering but ends in glory.

Outline

Zechariah 9–14 consists of two parts—chapters 9–11 and 12–14. Each section is demarcated by the word, “oracle” (9:1; 12:1). The first section envisions 37

a new king (9:9–10) ruling a nation that reunites the north and the south (9:1–8; 10:1, 3–12). Chapter 11 judges evil leaders and functions to bridge the hopeful chapters of 9–10 with the battle-torn oracles in chapters 12–14. Zechariah 12–14 offers two perspectives of this one war. Yahweh, the God who “stretched out the heavens and founded the earth” (12:1) will equip his people to fight for Jerusalem. Even the feeblest in the army will be like David—indeed, like Yahweh’s Messenger (12:8). In the rage of the battle, though, Yahweh will be pierced and die (12:10). Great mourning will ensue (12:11–14). Miraculously, a fountain will open up and its waters will cleanse people from their sin (13:1). The land will be purified of idols and of false prophets (13:2–6), and holiness will reign supreme (14:20–21). Yahweh will rule as King over all people (14:9, 16, 17).

Zechariah 9 and 12 present the overall picture of these chapters, while Zechariah 10–11 focus upon leadership. Zechariah 13–14 depict divine cleansing with the result of cosmic holiness. Throughout the section, shepherd-flock imagery appears in pericopae that are negative in tone (10:1–3; 11:1–3; 11:4–17; 13:7–9).

Overview

Zechariah 9–14 may appear to present numerous battles, followed by Yahweh’s end time reign. However, these chapters depict one battle from several different angles, resulting in Yahweh’s enthronement as King of the universe (14:9, 16, 17). Recurring motifs include God’s battle against the nations (9:4–7, 13; 10:5; 12:2–9; 14:1–2, 12), his protection for Jerusalem (9:9, 14; 12:3, 8; 14:11), a coming King (9:9–10; 10:2, 4; 12:10; 14:9, 16, 17) and exiles regathered (9:11–12; 10:8–11; 12:6; 14:11, 16–22). These recurring themes strongly suggest that what we are dealing with here is not a collection of disparate prophecies, nor a chronology of separate events, but the same event viewed from different perspectives. In each cycle there is a focus on a different aspect of this final-day battle that will usher in Yahweh’s kingdom, but all the time building on and developing what has gone before, rather than negating or modifying it.

These chapters do not offer a linear progression of God’s plan for the world. The prophet introduces themes and motifs, drops them, and then takes them up again. Zechariah presents a collage rather than a circumscribed progression of 38

events. These chapters do not unfold chronologically, but present the inbreaking of God’s kingdom through ecstatic victories and crushing defeats. We see Christ’s humiliation as well as his glory, his suffering as well as his greatness. Jesus is accepted yet rejected, conqueror yet conquered. Zechariah presents these ideas

______

39

2019 – 2020 The Year of the Prophets

Advent Season Micah

Epiphany Season Daniel

Lenten Season Zechariah

Easter Season Ezekiel

Pentecost Season Jeremiah Isaiah 1-39 Malachi

40