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Zechariah 1-6 Eight Visions

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Zechariah 1-6 Eight Visions Zechariah: God Remembers Jerusalem & Promises the Messiah “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you . “ (Zech 9:9) hÎy√rAk◊z Eight Visions and A Sign-Act (1—6) “The lengthy vision sequence (1:7–6:15) dominates the first half of the book. It is punctuated by an oracle of restoration (2:6–13) after the third vision and concluded by the identification of the high priest Joshua as the pivotal agent of renewal (6:9–15). In the company of the angelic guide, the prophet (and the reader) encounters several tightly interwoven elements: the supernatural agents of God’s will, natural powers as tools of the divine plan, the identification and equipping of the community’s divinely appointed leaders, and the consistent plea for God’s people to repent and cooperate with God’s saving actions. In short, God is moving, and the whole of creation is affected. This awareness of heavenly realities now reflected in human affairs was to become the hallmark of later apocalyptic literature.” —ESV Study Bible To interpret symbolic passages, ask the following questions: What does the prophet see in the image/vision? What is the overall message of the image/vision? What particular aspects are indicated by the details of the image/vision? (e.g., the vision of the four beasts coming up out of the sea in Dan 7 represent four kingdoms, and the details represent specific aspects of these rebellious kingdoms). I. Vision One: The Lord’s Horsemen among the Myrtle Trees (1:7–17) A. Summary: Three months after the vision of 1:1, horsemen are seen standing among the myrtle trees where they report to the angel of the LORD that the earth is at rest (1:11). The angel of the LORD asks for mercy for Jerusalem which is met with gracious/comforting words promising God’s returned presence and the rebuilding of the temple. B. Interpretation: God comforts His people. This first of eight visions summarizes the overall theme of divine restoration for Jerusalem after the exile. These horsemen (cf. Rev 6:1-8) stood among the myrtle (hadassah)—a tree listed among the leafy trees from which booths were made for the Feast of Tabernacles (Lev 23:33-44; Neh. 8:15) the celebration of which is associated with future messianic blessings (Zech 14:16-19; Isa. 41:19; 55:13). II. Vision Two: Four Craftsmen Defeating Four Horns (1:18–21) A. Summary: Four craftsmen (stone masons, or wood or metal workers) serve as God’s messengers of judgment upon four horns representing the nations that scattered Judah, Israel, and Jerusalem. B. Interpretation: God vindicates His people. These “horns” (the oppressing nations) are being met with “hammers” (the craftsmen) who will terrorize them for harming God’s people. III. Vision Three: A Man with a Plumb [Measuring] Line (2:1–13) A. Summary: A man with a plumb line measures Jerusalem. It will be a city without need of walls because God Himself is a wall of fiery protection around it, and His glory will return to it. Exiles are therefore commanded to return with the assurance that God will protect “the apple of his eye” (2:8) and again choose Jerusalem (2:11-13). B. Interpretation: God will restore His people. The vision (2:1-5) is followed by a command section (2:6-13). IV. Vision Four: The Reclothing of Joshua the High Priest (3:1–10) A. Summary: Joshua the high priest is clothed with dirty garments which are changed to enable him to serve in purity. He is also given a clean turban and the charge to serve in God’s courts. His friends are signs guaranteeing God’s future blessing. B. Interpretation: God cleanses His people for service. Three messianic titles are presented: the first two “My servant the Branch” (cf. Zech. 6:12–13; Isa. 4:2; Jer. 23:5; 33:15) are combined to speak of humble obedience and the growth of God’s blessing, and the third title is the “stone” of 3:9 (cf. Ps 118:22, 23; Isa 8:13-15; 28:16; Dan 2:34, 45; Mat 21:42; Eph 2:19-22; 1 Pet 2:6-8) with “seven eyes” symbolizing the Lord’s powerful omniscience. V. Vision Five: A Golden Lampstand Flanked by Two Olive Trees (4:1–14) A. Summary: A seven-branched golden lampstand with seven lamps and seven lips is flanked by two olive trees. B. Interpretation: God empowers His people for service. The lampstand (menorah) recalls the temple, and God encourages His people that He will use both the religious leader (Joshua the high priest) and the civil leader (Zerubbabel the governor) as His anointed leaders to rebuild the temple. VI. Vision Six: The Flying Scroll—Wickedness Judged (5:1–4) A. Summary: Like a huge flying billboard, this scroll (written on both sides as were the tablets of stone) went all throughout the land pronouncing God’s curse of judgment on the wicked. B. Interpretation: God cleanses the land. Stealing (a sin against fellow humans) and swearing (a sin against God) summarize the two categories of sins listed in the 10 Commandments. The dimensions of the flying scroll were 20 cubits high by 10 cubits wide (30x15 feet) which would make it stand tall so as to resemble a opened covenant document and also the tablets of the law from Mount Sinai flying and chasing down the wicked in their homes (no matter if they were fortified with wood or stone). Scary! Its purpose was to cleanse the land of the idolatrous evil that led to the 70 years of exile (cf. 1:12). © Tim M. Sigler, Ph.D. VII. Vision Seven: The Woman in the Flying Basket/Ephah—Wickedness Removed (5:5–11) A. Summary: A woman symbolizing wickedness was about to emerge from an ephah (measure/basket), but the angel of the LORD prevents her by placing a lead cover over the basket. The basked is carried of to be placed in Shinar. B. Interpretation: God removes wickedness. Even evil is under God’s sovereign control. Wickedness exists, but only under His power and authority. “The phrases in Zechariah 5:11—to build a house for it, and be set there in its place (i.e., on an idol pedestal)—suggest that the ephah of wickedness will be erected in a temple as an idol. Such idols of Babylon were powerlessness personified, as indicated in Isaiah’s many idol satires (Isa. 44:9-20; 46:1-2; etc.). Returning the wickedness of idolatry to its place of origin in Babylon apparently will set the stage for final judgment on Babylon (Rev. 17-18).” (Bible Knowledge Commentary) Shinar is the site of the tower of Babel (Gen 11:2). VIII. Vision Eight: The Lord’s Chariots Patrol the Earth (6:1–8) A. Summary: Four strong horse-drawn chariots emerge from between two mountains of bronze to patrol the earth. They are impatient to go on patrol throughout the earth and bring back their report that God’s spirit has brought rest. B. Interpretation: God judges the nations. The eighth and final vision parallels the first vision with horses patrolling the earth in every direction (the four winds) and announcing peace from Israel’s enemies. Israel is bound by the Mediterranean to the west and the desert to the east, so enemies have historically attacked from the north (Mesopotamia) or the south (Egypt). Heb. X®r$DaD;b “in the land” often used of the land of Israel. The two mountains from which the horses emerge are likely the Mount of Olives and Mount Zion between which is the Kidron Valley, also known as the Valley of Jehoshaphat (“the LORD will judge”) where end-time battles are predicted. IX. A Sign-Act: The Crowning of Joshua (6:9–15) A. Summary: Rather than a vision of something Zechariah saw, here he is commanded to perform an action as a sign to the returned exiles. This “sign-act” included taking certain exiles as representatives of the people and using their silver and gold to make a crown for the high priest, Joshua/Jeshua. These four were to accompany Zechariah to the as yet incomplete temple where Joshua was to be crowned. It was announced that Joshua would be called the “Branch” because he would “branch out from his place, and he shall build the temple of the Lord” (6:12). B. Interpretation: God crowns His king-priest. Normally, the kingly and priestly roles were kept strictly separate with priests coming from the tribe of Levi and kings from the tribe of Judah. This passage blends the symbols of the crown and the temple in some manner (a priest normally wore a turban/miter, not a crown of silver and gold!) but interpreters differ on the meaning of 6:13. Were there to be two different people/offices? “there will be a priest with him on his throne and they will see eye to eye on everything.” (NET Bible) Or, was there one person sharing the two offices? “He’ll build the Temple of God. Then he’ll assume the role of royalty, take his place on the throne and rule—a priest sitting on the throne!—showing that king and priest can coexist in harmony.” (The Message) Either way, this extremely significant event prefigures the ultimate blending of these offices in the priest that will come from the kingly line of Judah. As Melchizedek was both priest and king of Salem (Gen 14:17-20), so also the Messiah will fulfill these dual roles of priest and king (Ps 110:4; Heb 7:1-3, 11-17).
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