Zechariah 6:9-15

     [Note: It was brought to my attention that I sounded barky and maybe a little angry on this lesson. Please know I was not angry, and I apologize if the tone seems that way. I pray the content gets through, even if the delivery is a bit stronger than my other lessons. Thank you. :-) ]
     In this pericope Zechariah was instructed to perform a symbolic coronation in which he placed a regal crown on Joshua, the high priest, who is a type of Christ, who is both King and Priest, and will build the future millennial temple. The Lord commanded Zechariah to meet three returnees from Babylon and take an offering from them, namely Heldai, Tobijah and Jedaiah (Zec 6:9-10a). These were staying at the house of Josiah the son of Zephaniah (Zec 6:10b), who later is called “Hen” (Heb. חֵן Chen), which means gracious one (vs. 14). From these three men Zechariah was to “Take silver and gold, [and] make an ornate crown” (Zec 6:11a). The word crown is a translation of the Hebrew word עֲטָרָה atarah, which is used only for royalty (2 Sam 12:30; Psa 21:3). The high priest also wore a crown (Heb. נֶזֶר nezer), but it was different (Exo 29:6; 39:30). Zechariah was commanded to do something that had never occurred before; he was to take this royal crown and “set it on the head of Joshua the son of Jehozadak, the high priest” (Zec 6:11b). We must remember that Zerubbabel was a descendant of King David (1 Chr 3:17–19; Matt 1:12) as well as the governor of Judah (Hag 1:1), and legally the rightful person to wear the king’s crown. However, God was using Joshua as an object lesson concerning Jesus, Israel’s future Ruler, who is both King (2 Sam 7:8-16; Psa 89:3-4; 34-37; Isa 9:6-7; Jer 23:5; Mic 4:1-3; Luke 1:26-33) and Priest (Psa 110:1-4; Heb 4:15; 5:6; 7:1-3, 11-21). God spoke through Zechariah, saying, “Thus says the LORD of hosts, ‘Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the LORD’” (Zec 6:12). The term Branch is a Messianic title that refers to Jesus Christ as Ruler in the line of David (Jer 23:5; 33:15); however, in this context, it reveals Him in His role as Priest. This will occur during the millennial reign of Christ. God then tells Zechariah, “Yes, it is He who will build the temple of the LORD, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices” (Zec 6:13). Jesus will unite the two offices of King and Priest. After the symbolic coronation ceremony, God told Zechariah to remove the crown from Joshua, saying, “Now the crown will become a reminder in the temple of the LORD to Helem, Tobijah, Jedaiah and Hen the son of Zephaniah” (Zec 6:14). This crown was to remain in the temple as a constant reminder of what God would do in the future for His people. In this way, the crown was an encouragement to all who saw it and recognized its significance; a crown that belonged to Israel’s future Ruler. Finally, addressing Zechariah’s generation, the Lord said, “Those who are far off will come and build the temple of the LORD. Then you will know that the LORD of hosts has sent me to you. And it will take place if you completely obey the LORD your God” (Zec 6:15). Those who were “far off” referred to Jewish exiles who were still returning to Jerusalem, who would come and help “build the temple of the LORD.” This would have encouraged those in Zechariah’s day to keep working, because God was helping them. The work performed by the returnees validated Zechariah’s ministry, confirming He’d been sent by the Lord. However, being the covenant people of God, these Israelites were obligated to resume their walk with God and obey His word; therefore, Zechariah states, “And it will take place if you completely obey the LORD your God.” This was a reminder about their obligation to the Mosaic covenant and the conditions of blessing and cursing written in it (Deu 28). Though the success of the rebuilding of the temple in Zechariah’s day was conditioned on their obedience to the Mosaic Law, Israel’s future success—both national and religious—is ultimately conditioned on the reign of Messiah, who cannot fail.

Zechariah 6:1-8

     In Zechariah 6:1-8, the prophet receives the eighth and final vision of the night (Zec 1:7-8). Like the first vision (Zec 1:8-17), this one included angelic beings that were used by God to render judgment upon the Gentiles nations that were hostile to Israel, His people (Zec 1:10, 14-15; 6:7-8); but whereas the first vision included angelic riders on horses (Zec 1:8), the last vision had eight horses harnessed to chariots, and these were red, black, white and dappled (Zec 6:1-3). “If the colors are significant, perhaps red symbolizes war and bloodshed, black designates death and famine, white speaks of triumph and victory, and dappled denotes pestilence and plagues (see comments on Rev. 6:1–8).”[1] The angelic riders are sent out to patrol the earth and render judgment upon the Gentile nations; specifically, Babylon and Egypt. Zechariah apparently did not understand the significance of the horses and chariots (Zec 6:4a), so he asked his angelic interpreter, “What are these, my lord?” (Zec 6:4b). The angel replied, “These are the four spirits of heaven, going forth after standing before the Lord of all the earth” (Zec 6:5). These were four angelic beings who stand before the Lord, eager to do His will. And God is described as “the Lord of all the earth” which emphasizes He is sovereignty over all (1 Sam 2:6-10; Psa 115:1-3; 135:5-6; Dan 2:20-21; 4:17, 25-26, 32, 34-35; Acts 17:24-28). He judges the Gentile nations of the world, and in this context, He’s using angelic beings to carry out His judgment. He will do this again during the time of the Tribulation (Rev 9:13-15). The teams of horses and chariots broke up, with the black and white ones going to the north, and the dappled ones going to the south (Zec 6:6). The north country refers to Babylon, which attacked from that direction. Egypt was to the south. Nothing is mentioned about the red horses and chariot. Perhaps their mission was covert, or perhaps they were on standby waiting further instructions. These angelic beings were eager to do God’s will, and the Lord set them loose, saying, “Go, patrol the earth”, which is what they did (Zec 6:7). Then God told Zechariah, “See, those who are going to the land of the north have appeased My wrath in the land of the north” (Zec 6:8). Those angelic beings who judged Babylon satisfied God’s anger against them. God controls the fate of nations, bringing blessing or cursing, peace or judgment. And, at times, He uses His angels do His will. This appears to be the case here, as well in the future time of the Tribulation when He releases angels to bring judgment upon the world.
 
[1] F. Duane Lindsey, “Zechariah,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1557.

Zechariah 5:1-11

     In Zechariah chapter 5, there is a vision of God’s judgment upon His people because of their sins (Zec 5:1-4), and a vision of God’s judgment upon wickedness which He intends to remove from the land (Zec 5:5-11). In vision #6, Zechariah saw a large scroll, 15 feet by 30 feet, with writing on both sides (Zec 5:1-2). The large scroll probably emphasized its large message for all to read. The writing contained the eighth and third commands of the decalogue (Zec 5:3; cf. Ex 20:7, 15), which pertained to sinning against people (stealing) and God (misusing His name). These two represented the whole of the Mosaic Law, which Israel, God’s people, were obligated to keep. These two types of sinners likely represented all who were guilty of doing evil, and God would judge them (Zec 5:4). Though God was working in His people to rebuild the temple and city (note previous visions), He was still their God, King, and Judge, and they would not be able to hide in their houses. Next, in vision #7, Zechariah was shown a vision of a woman who personified wickedness (Zec 5:5-8). The Hebrew word for wickedness is feminine (רִשְׁעָה rishah), and it’s possible this is reason it is described as a woman. In the vision wickedness is identified, restrained and transported by two supernatural agents to Babylon (Zec 5:9-11). Some regard these winged women as angels; however, Unger states, “It is perhaps simplest to construe the women as agents of evil, suggesting demonic powers.”[1] This would make sense, since storks were unclean birds (Deu 14:11, 18). Whether angels or demons, the message is that wickedness has no place among God’s people, and the Lord will remove it to a land far away; the land of Shinar, which is Babylon. In Scripture, Babylon is identified as the birthplace of organized rebellion against God, in which people used the Lord’s resources in defiance of His will. Babylon is mentioned in Scripture over three hundred times, and by the time we get to the book of Revelation, it is seen both as a city and a system that promotes religious, political, and economic agendas that are antithetical to God. In the book of Revelation, Babylon is described as a great harlot who influences all of humanity (Rev 17:1-5), is guilty of persecuting and murdering prophets and saints (Rev 17:6), is a dwelling place of demons and unclean spirits (Rev 18:2), and with whom “the kings of the earth have committed acts of immorality with her, and the merchants of the earth have become rich by the wealth of her sensuality” (Rev 18:3). Eventually, Babylon is completely destroyed just prior to the Second Coming of Christ (Rev 18:2, 10, 21).
 
[1] Merrill F. Unger, Unger’s Commentary on the Old Testament (Chattanooga, TN. AMG Publishers, 2002), p. 1993.

Zechariah 4:1-14

     The Central Idea of the Text is God encourages Zerubbabel with the news that He will strengthen him to complete the task of rebuilding the temple. The chapter opens with Zechariah being aroused—supposedly from sleep—by the angel who was guiding him in understanding the visions (Zec 4:1). Perhaps the prophet’s soul and body were fatigued by the visions he’d been given. After the angel revived Zechariah, he showed him a fifth vision that included a golden lampstand and two olive trees that poured oil directly into it (Zec 4:2-3). This lampstand was different than the one used in the tabernacle, and later Solomon’s temple, which illumined it so the priests could perform their duties (Ex 25:31-40), and which was maintained by the high priest on a daily basis (Lev 24:3). The lampstand Zechariah saw had a bowl on top that served as an oil reservoir and it had 49 spouts on it that served as lights. This was a bright lamp! No priest was needed to provide oil to the lamp, as that was given by the two olive trees, which symbolized Zerubbabel and Joshua (see Zec 4:11-14). The meaning of the lamp is not explained; however, it could refer to Israel as a nation, which God intended to serve as a light to the world (Isa 42:6; 49:6; 60:1-3). If this is correct, then the two olive trees would represent God’s leaders, Zerubbabel and Joshua, channels through whom He poured Himself into the lives of others so the work of the temple could be completed and made operational. The apostle John described churches as lampstands which are to serve as lights in a dark world (Rev 1:12-13, 20). The angel asked Zechariah if he knew what the candlestick symbolized (Zec 4:4), to which the prophet answered, “No, my lord” (Zec 4:5). The angel then gave an encouraging message from God, to Zerubbabel, that He would empower him to do the work, saying, “Not by might nor by power, but by My Spirit, says the LORD of hosts” (Zec 4:6). Zerubbabel was a descendant of King David (1 Chr 3:17–19; Matt 1:12) as well as the governor of Judah (Hag 1:1), and God was using him to rebuild the temple (Ezra 3:2, 8; 5:2). But Zerubbabel was facing great opposition from Israel’s enemies (Ezra 4:1-5, 24), and apathy from fellow Israelites (Hag 1:2). God would take the “great mountain” of opposition that Zerubbabel was facing and would make it “a plain” (Zec 4:7a); with the result that the governor would complete the project, as he will “bring forth the top stone” of the temple, and this would all be a display of God’s “grace” (Zec 4:7b). Grace refers to God’s enabling power to help His leader do His work. Additionally, the Lord said to Zerubbabel (Zec 4:8), “The hands of Zerubbabel have laid the foundation of this house, and his hands will finish it” (Zec 4:9a). The completion of the work would validate the messenger (Zec 4:9b); presumably, the angel of the Lord (Zec 1:11-12; 2:8-9; 3:1, 5-6). The struggling remnant who had returned from captivity did not have the great resources that were at Solomon’s disposal when he built the first temple (1 Ki 5:13-18), and so they were tempted to think of it as insignificant and to despise it as a “day of small things” (Zec 4:10a). However, they were to realize that what they were doing was God’s will, and He was in it to see it through to completion. Zechariah asked the angel to help him understand the meaning of the “two olive trees on the right of the lampstand and on its left?” (Zec 4:11), as well as “the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves?” (Zec 4:12). The angel asked Zechariah, “Do you not know what these are?” (Zec 4:13a), to which the prophet replied, “No, my lord’ (Zec 4:13b). The angel answered, “These are the two anointed ones who are standing by the Lord of the whole earth” (Zec 4:14). Zerubbabel and Joshua are in view, as they are the Lord’s anointed to serve as governor and high priest in Judah, and it’s their relationship to the Lord, “who are standing by the Lord of the whole earth”, that qualifies them for service.

Zechariah 3:1-10

     In the opening verse Joshua was seen standing before the Lord as high priest and Satan was standing beside him accusing him of being unqualified for service (Zec 3:1). But the Lord defended Joshua because he was His chosen servant, a symbol of the nation (Zec 3:2). Now Joshua was, in fact, filthy, as his garments were covered with excrement (Zec 3:3), but the Lord had those garments removed and new garments placed on him (Zec 3:4a), and said to him, “See, I have taken your iniquity away from you and will clothe you with festal robes” (Zec 3:4b). Zechariah knew the high priest also wore a turban with a gold plate on the front, so he spoke up, saying, “Let them put a clean turban on his head” (Zec 3:5a). So the angels “put a clean turban on his head and clothed him with garments, while the angel of the LORD was standing by” (Zec 3:5b). Here is a picture of forgiveness and restoration to service, as the Lord had removed Joshua’s filth and clothed him in clean garments. Positional righteousness prepared him to walk in practical righteousness. It is true that God does not call the qualified, but qualifies those called for service. God informed Joshua that if he would walk in obedience to the Lord and fulfill his priestly duties, he would have charge over the temple and its courtyards, and God would grant him access to His heavenly court (Zec 3:6-7). This picture of Joshua, the high priest, being forgiven and restored to service would have encouraged the Israelites greatly, for the priesthood was not operational during the Babylonian exile, and the people could not worship as God had prescribed. This cleansing would, in turn, impact the other priests, who ministered under Joshua’s supervision and who served as a type of Messiah, the Branch, who was to come (Zec 3:8). God references “the stone” set before Joshua, which is likely the temple cornerstone. Apparently, this stone was to serve as a physical marker that represented God’s omniscience, signifying His awareness of all Israel’s sins and struggles. The Lord stated, “I will engrave an inscription on it” which said, ‘I will remove the iniquity of that land in one day” (Zec 3:9). Here is a concrete statement that promises God will remove all Israel’s sin in one day. “Some say this refers to the day of Christ’s crucifixion, but it is more likely a reference to the day of His Second Advent when at the end of the future Tribulation period the merits of His death will be applied to believing Israel (Zech. 13:1).”[1] Lastly, the Lord spoke of a future day, in which “every one of you will invite his neighbor to sit under his vine and under his fig tree” (Zec 3:10). These promises of a restored priesthood, a rebuilt temple, and future peace, would certainly have encouraged the Israelites, who, while in Babylonian captivity, perhaps questioned whether their theological heritage would ever be restored. This message is very relevant to us because we too are God’s children and servants who serve as a kingdom of priests (Rev 1:6) and are called to live holy lives before the Lord. Scripture states, “but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘you shall be holy, for I am holy’” (1 Pet 1:15-16). Living holy lives in conformity to God’s character and will is an ongoing choice to learn and live God’s Word in all aspects of our lives, always sowing to reap, and reaping what was sown.
 
[1] F. Duane Lindsey, “Zechariah,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1554–1555.

Zechariah 2:1-13

     Verses 1-5 contain the prophet’s third vision of God’s work in Jerusalem, which will culminate in blessing, protection, and future glory. Verses 6-13 are an oracle of encouragement from the Lord about the future coming of Messiah who will put down Gentile oppression and dwell among His people. The small remnant in Jerusalem at the time of Zechariah’s message were helping to restore and rebuild the temple and city, and apparently there were angels involved as well. The vision opens with the description of a man with a measuring line which signified construction efforts (Zec 2:1-2). Today we might say he had surveyor’s equipment. Then Zechariah witnessed an exchange between the angel who was guiding his understanding of the visions and another angel who was sent to inform him of God’s future plans to bless Jerusalem, to protect it supernaturally, and to be the glory in its midst (Zec 2:3-5). After the vision there was an oracle for scattered Israelites living in captivity to return to Judah (Zec 2:6-7), for Messiah would come against those nations that harmed Israel, who was regarded as “the apple of His eye” (Zec 2:8b). Some translators take the “me” of verse eight to refer to Zechariah (NASB), while others see it as a reference to Messiah (CSB). It seems Messiah is in view because of what He accomplishes. Dr. Thomas Constable states:
"The person whom the Lord would send as His representative (“Me”) could not be Zechariah, in view of what the following verses say He would do. He must be Messiah, the only one with sufficient power and authority to fulfill what God predicted here. He would simply wave His hand over these nations in a menacing gesture and they would become plunder for the Israelites whom they had enslaved (cf. Esth. 7:10; Isa. 11:15; 14:2; 19:16; Gal. 6:7–8). Then God’s people would know that Yahweh of armies had sent this One (cf. Isa. 61:3; John 17:4). This would be the sovereign Lord’s doing, so the Jews should rejoice, return to the land, and prepare."[1]
     Part of the reason for the Israelites to flee Babylon was that the Lord intended to destroy it, with the result “that they will be plunder for their slaves” (Zec 2:9). That is, the slaves who were abused under Babylonian tyranny would plunder the city that had plundered their lives. Those who were returning to Judah would be fleeing to a place of refuge. The revelation Zechariah then receives speaks of a future time when Israelites would “Sing for joy and be glad” (Zec 2:10a) as God declares, “behold I am coming and I will dwell in your midst” (Zec 2:10b). This refers to the future time when Jesus will establish His millennial kingdom and rule on the throne of David in Jerusalem. At that time, “Many nations will join themselves to the LORD in that day and will become My people. Then I will dwell in your midst, and you will know that the LORD of hosts has sent Me to you” (Zec 2:12). The final comment is to all the world, saying, “Be silent, all flesh, before the LORD; for He is aroused from His holy habitation” (Zec 2:13). God’s revelation to Zechariah would have encouraged the remnant of his generation by informing them that God was involved in their activities, which activities would last well into the future, to the time when God will send Messiah to establish His kingdom on earth. Likewise, we know God is with us when we do His will and that our work touches the lives of those in the present, and will have an impact on the future, even eternity.
 
[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Zec 2:8.

Zechariah 2 - A Study of Angels

     The word angel translates the Hebrew word מַלְאָךְ malak and the Greek word ἄγγελος aggelos, and both words mean messenger. Angels are created beings (Col 1:16), were present at the creation of the world (Job 38:4-7), have volition (Matt 8:28-32), emotion (Mark 1:23-26), and intelligence (1 Pet 1:12). Angels are spirit beings (Heb 1:14), are distinct from humans (Mark 1:23-26), have great power (2 Pet 2:11; cf. Dan 10:1-21), are innumerable (Heb 12:22; Rev 5:11), and do not reproduce after their kind (Mark 12:25), which means there are no baby angels. As creatures, angels are not to be worshipped (Col 2:18; Rev 19:10; 22:8-9). Seraphim—angels with six wings—are devoted to the worship of God (Isa 6:1-3), and Cherubim—angels with four wings—are devoted to protecting the Lord’s holiness (Ezek 28:14).
     As spirit beings, angels function in an invisible realm, unless God chooses to reveal their activity, either by direct observation or through revelation. For example, Elisha’s servant saw the angelic chariots of fire only when God opened his eyes (2 Ki 6:15-17), and John was permitted to see myriads of angels around God’s throne (Rev 5:11). Most of us are never given this opportunity, but learn about angels through the revelation of God’s Word.
     Angels are basically classified as either unfallen or fallen. The former retain their holy state and service to God and are called elect angels (1 Tim 5:21), whereas the latter have defected from their original status and continue in constant rebellion against God, and these are commonly called demons (Matt 8:31) or evil spirits (Luke 7:21).). Satan, the chief of the fallen angels, was once a cherub designated to protect God’s holiness, but he fell because of pride (Ezek 28:12-18; Isa 14:12-14). In his fall, Satan convinced a third of the angels to fall with him (Rev 12:3-4). Throughout human history, Satan and demons attempt to frustrate the purpose of God (Matt 4:1-11; cf. Dan 10:10-14; Rev 16:13-16). Demons can possess the bodies of men (Luke 11:24-26), and sometimes cause physical disease (Matt 9:32-33). 
     All angels, whether good or bad, are organized for service and effectiveness. Michael is called an archangel (Jude 1:9), a chief prince (Dan 10:13), and is assigned the task of guarding Israel (Dan 12:1). Gabriel is a messenger angel who was sent to deliver important messages to God’s people (Dan 8:16; 9:21-22; Luke 1:19; 26-38). Both Michael and Gabriel are recorded in Scripture as battling fallen angels who appear as commanders of regions of the world (Dan 10:12-13, 21). One fallen angel is called “the prince of Persia” and the other “the prince of Greece” (Dan 10:20). These no doubt function as Satan’s emissaries to promote his purposes, and are part of a larger group that Paul called the forces of darkness (Eph 6:12).
     The book of Zechariah—which we are studying—contains 15 references to angels (Zec 1:9, 11-14, 19; 2:3; 4:1, 4-5; 5:5, 10; 6:4-5), three references to Satan (Zec 3:1-2), and six references to the angel of the Lord (Zec 1:11-12; 3:1, 5-6; 12:8), who is God the Son in preincarnate form (cf. Ex 3:2-4; Judg 2:1-4). This divine and angelic activity reveals some of what was going on in the spiritual realm behind the human history of Zechariah’s time. The Israelites knew only what their ears heard and eyes saw, and much of what was going on around them was frustrating and discouraging as they faced human opposition (Ezra 4:1-5; 24). However, through the prophet Zechariah, God revealed His activity behind the political, economic, and social activities of the day to expose angelic forces at work.
     Zechariah had a personal angel that was helping him understand the visions that were given to him by the Lord (Zec 1:7—6:8). Daniel too had an angelic interpreter (Dan 8:15-19; 10:1-12), as well as the apostle John (Rev 17:7; 22:6). The angel assigned to Zechariah spoke “gracious” and “comforting” words to him (Zec 1:13), revealing God’s compassion toward His people. He also revealed God would help the faithful remnant rebuild Jerusalem and the temple (Zec 1:14, 16-17), and would punish the Gentile nations who had gone too far in their attacks against Judah (Zec 1:15, 18-21). We also learn there were other angels who spoke and moved through spirit-space—unlike material-space—while Zechariah watched and listened (Zec 2:3-4a), and who spoke God’s Word concerning future blessings for His people (Zec 2:4b-5). The angel also revealed Satan as he accused Joshua, the high priest, before the angel of the Lord. Satan went after Joshua because he was doing the Lord’s work on behalf of God’s people, and this was a threat to him and his agenda. Satan’s charge was that Joshua was unfit for service, but God purified Joshua and made him stand clean in the Lord’s presence (Zec 3:1-5). Furthermore, in two separate visions, Zechariah was shown angelic forces who do God’s will throughout the earth (Zec 1:8-11; 6:1-8). The first of these are described as three horseman “whom the LORD has sent to patrol the earth” (Zec 1:10), and the second group as “the four spirits of heaven” who ride on chariots and also “patrol the earth” (Zec 6:7). In all this we learn that angels are intelligent, active, and communicate God’s will to others, both to people and other angels. We also learn there’s an angelic enemy—Satan—who stands to accuse God’s people. This revelation would have educated the people of Zechariah’s day about the spiritual forces at work—operating in the invisible realm—behind their daily experiences. Above all, they were informed about the concerns and activities of God Himself, and how He uses His angelic forces to execute His will on the earth and among His people. All this would have encouraged them to keep working and rebuilding the temple and the city of Jerusalem.  

Zechariah 1:1-21

     In verses 1-6, God gave a message to His prophet, Zechariah, sometime in October-November, 520 B.C., which he delivered to His people, Israel. Though they had returned from Babylonian captivity back to Judah, they’d not fully returned to a righteous walk with the Lord, so the Lord challenged them, saying, “‘Return to Me,’ declares the LORD of hosts, ‘that I may return to you’” (Zec 1:3). This language reflects the responsibility of the Israelites to abide by the Mosaic Covenant, which was still in force, knowing their blessing or cursing was directly tied to their walk with the Lord and their obedience or disobedience to His commands (see Deut 28). They were not to be like their forefathers who disobeyed the Lord and died in captivity (Zec 1:4-6). What follows in chapter one is two of the eight visions that were given to Zechariah in one night, on February 15, 519 B.C. (Zec 1:7). Zechariah had an angel with him to help him understand the meaning of the visions (see vs. 9). The first vision pertained to an angel on a red horse—the angel of the Lord (see vs. 11)—who was riding/standing among myrtle trees with three other horsemen behind Him. The angel of the Lord is the second person of the Trinity (cf. Ex 3:2-4; Josh 5:13-15), and the three horsemen with Him were part of an angelic reconnaissance team who had been sent on a scouting mission throughout the earth and found the Gentile nations at ease after going too far in their persecution of Judah (Zec 1:8-15). Because God has great compassion on His people, He promised to restore and bless both the city and the temple (Zec 1:16-17). God’s people would have been encouraged to know the angel of the Lord was among them, and that God loved them greatly and planned to bless them. In the second vision, Zechariah saw “four horns” which represent Gentile nations (Zec 1:18-19), likely the ones that went too far in their persecution of Israel, Judah and Jerusalem. Then the Lord showed Zechariah “four craftsmen” (Zec 1:20), which symbolized other nations that God would use to discipline the “four horns” who persecuted His people. This shows that God knows who persecutes His people and that He deals out just retribution in His time and way.

Introduction to Zechariah

Author:
     The author of the book is Zechariah, “Zechariah the prophet, the son of Berechiah, the son of Iddo” (Zec 1:1). His name in Hebrew (זְכַרְיָה) means Yahweh remembers. Zechariah was a contemporary of Haggai and was important in encouraging the Israelites to rebuild the temple (Ezra 5:1-2; 6:14).
Audience:
     Zechariah’s audience consisted of the Jewish returnees from Babylonian exile.
Date of Ministry:
     Zechariah prophesied from 520-518 B.C. (Zec 1:1, 7; 7:1).
Historical Background:
     Jerusalem and the temple were destroyed in 586 B.C. and most of the Israelites were taken captive to Babylon. Babylon was defeated by the Persians in 539 B.C. when Cyrus came to power. Cyrus was favorable to the Israelites and promoted their return back to Judah, which included the rebuilding of the temple (Ezra 1:1-4). Ezra chapter two records nearly 50,000 persons with positive volition who returned to Judah under the leadership of Zerubbabel the governor and Joshua the high priest (Ezra 2:2). Shortly after their return, in 536 B.C., many Israelites began reconstruction of the temple in Jerusalem and were able to lay the foundation stones and build an altar for sacrifice (Ezra 3:1-13). However, the reconstruction stopped because of local persecution, which discouraged the Israelites (Ezra 4:1-5, 24). The temple remained unfinished for sixteen years, until 520 B.C., when God raised up the prophets Haggai and Zechariah to encourage the Israelites to finish the work (Hag 1:1, 14-15; Zec 1:1, 7). The ministries of Haggai and Zechariah overlapped for a short period of time and proved effective in encouraging the people to reconstruct the temple, which was completed in 516 B.C. (Ezra 6:15). Note the following dates:
August 29, 520 B.C. – Haggai’s first message (Hag 1:1)
September 21, 520 B.C. – Temple reconstruction restarts (Hag 1:12-15)
October 17, 520 B.C. – Haggai’s second message (Hag 2:1)
October-November, 520 B.C. – Zechariah begins ministry (Zec 1:1)
December 18, 520 B.C. – Haggai’s third and fourth message (Hag 2:10, 20)
February 15, 519 B.C. – Zechariah receives eight visions (Zec 1:7—6:8)
December 7, 518 B.C. – Zechariah delivers message to Bethel (Zec 7:1)
March, 516 B.C. – Temple reconstruction finished (Ezra 6:14-15).
Zechariah’s Message:
     The message God gave through Zechariah to the Israelites was encouraging and challenging. God wanted the temple rebuilt, and He also wanted the hearts of His people renewed. Previously, their forefathers had acted corruptly and violated the covenant, severely mistreating widows, orphans, strangers and the poor in the land; therefore, God sent them into captivity for 70 years. But now the returnees were coming back into the land and faced the challenge of rebuilding the city and temple, but most of all, He wanted them to live righteous lives, saying, “Dispense true justice and practice kindness and compassion each to his brother; and do not oppress the widow or the orphan, the stranger or the poor; and do not devise evil in your hearts against one another” (Zec 7:9-10), and “These are the things which you should do: speak the truth to one another; judge with truth and judgment for peace in your gates. Also let none of you devise evil in your heart against another, and do not love perjury; for all these are what I hate, declares the LORD” (Zec 8:16-17). Hopefully they’d learned the lesson of their forefathers and would walk humbly with God and do His will. “Zechariah’s vision of the future contained more than a rebuilt temple and a restored community. The later chapters in Zechariah look forward to the coming of a humble ruler from the house of David. The New Testament writers saw the fulfillment of this prophecy in Jesus (Zech 9:9–11; Matt 21:5; John 12:15).”[1] Zechariah provides much information about the future Messiah. “He presents Messiah as a king (9:9), a stone (3:9; 10:4), a slave sold for thirty pieces of silver (11:12), the smitten shepherd (13:7), the Branch (3:8; 6:12), and the glorious Redeemer and Ruler of Israel (14:1–4, 9, 16–17).”[2]
Outline:
     The book of Zechariah is basically divided into two parts. “Chapters 1–8 contain carefully dated visions and sermons, while chapters 9–14 consist of undated poetic oracles and narrative descriptions of judgment and blessing.”[3]
Introduction (Zec 1:1-6)
Eight visions (Zec 1:7—6:8)
Crowning of Joshua the high priest (Zec 6:9-15)
Four prophetic messages (Zec 7:1-8:23)
Oracles about Messiah and the future of Israel (Zec 9:1—14:21)
 
[1] John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016).
[2] Warren W. Wiersbe, Be Heroic, “Be” Commentary Series (Colorado Springs, CO: ChariotVictor Pub., 1997), 83.
[3] D. Brent Sandy, “Zechariah,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 1451.

Haggai 2:10-23

     God spoke to Haggai and gave him two messages on the same day. The first message was to the priests, informing them that the nation’s disobedience in not building the temple was the reason God withheld His blessings, which He reinstated once they returned to Him. The Second message was to Zerubbabel, the governor of Judah, encouraging him that God had chosen him for a special purpose and would use him as a signet ring. In the first message, God spoke through Haggai to the priests concerning things holy (Hag 2:10-11), asking, “If a man carries holy meat in the fold of his garment, and touches bread with this fold, or cooked food, wine, oil, or any other food, will it become holy? And the priests answered, ‘No.’” (Hag 2:12). Holy meat was set apart for sacrifice to the Lord and to be used as He instructed (Lev 3:1-17). The priests correctly understood that if something holy touched something common, the holiness was not transferable. Haggai then posed another question, asking, “If one who is unclean from a corpse touches any of these, will the latter become unclean?” And the priests answered, ‘It will become unclean’” (Hag 2:13). Again, the priests answered correctly, that uncleanness is transferable. A similar principle is found in everyday life, as sickness can be transferred, but not health; and bad food will ruin good food if it comes into contact; and dirty water will contaminate clean water; and bad associations will corrupt good associations; whereas the reverse of all these is not possible. Haggai then explained, “‘So is this people. And so is this nation before Me,’ declares the LORD, ‘and so is every work of their hands; and what they offer there is unclean’” (Hag 2:14). The point of Haggai’s message was that the nation had become spiritually defiled because of their disobedience to the Lord, which in turn contaminated all their work, including the sacrifices they were offering to God. Previously, for sixteen years, while the temple remained unfinished, God had smitten their crops, reducing their yield by 50 and 60 percent, in an effort to correct their behavior and draw them back to Him (Hag 2:15-17). Finally, they responded and turned their hearts back to the Lord and became obedient to His will, and three times He told them He would bless the work of their hands, “from this day onward” (Hag 2:15; 18-19). It should be noted that the season for sowing was several months out, so God’s promised blessings did not immediately appear, but took time, following the normal cycle of planting and harvesting. Their blessing would come because they applied the principle of putting God first in their lives (see Matt 6:33). Next, God gave Haggai a second message on the same day which was directed at Zerubbabel, the nation’s governor (Hag 2:20). Zerubbabel was the grandson of Jehoiachin (aka Jeconiah/Coniah) and in the royal line of King David (Matt 1:12); however, rather than wearing a crown, he struggled as the governor of a nation recently returned from captivity. But God singled him out for an encouraging message about the nation’s future stability, saying, “I am going to shake the heavens and the earth. I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another” (Hag 2:21-22). This will happen at the Second Coming of Christ when He puts down the nations of the world and establishes His millennial kingdom. God also honors Zerubbabel by calling him “My servant” and declaring “I will make you like a signet ring, for I have chosen you” (Hag 2:23). Zerubbabel would be God’s servant who carried His authority to do His will. Most Bible scholars see Zerubbabel as an archetype of Jesus who will come and reign, but it is possible this speaks of his future resurrection with a place of prominent rulership under Messiah. Either way, it is clear that God is the One who “removes kings and establishes kings” (Dan 2:21), and all the kingdoms of this world are under His control (Dan 2:36-45). What God has promised, He will bring to pass (Isa 46:9-11).

Haggai 2:1-9

     The Central Idea of the Text is that God encourages His people to take courage and continue to work on the temple. The opening verse informs us that God had sent a second message to Haggai nearly a month after the people began working on rebuilding the second temple (Hag 2:1). The time frame would be October 17th to September 21st, 520 B.C. The message was directed to “Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people” (Hag 2:2). Apparently enough of the temple’s reconstruction was finished that people could see what the final form was going to look like, and the older Israelites who had seen Solomon’s temple began to get discouraged. Haggai addressed them with three questions, saying, “Who is left among you who saw this temple in its former glory? And how do you see it now? Does it not seem to you like nothing in comparison?” (Hag 2:3). The new temple would be as “nothing in comparison” to the old temple, and Haggai did not try ignore the obvious. But the older group needed to get past their disappointment, which might have derailed the work of the new temple, as simple and inglorious as it was in comparison to the Solomonic temple. A functional temple was better than no temple at all, as it would allow the Israelites to resume their worship as the Mosaic Law prescribed. Three times God told the leadership and people to “take courage” and to “work”, saying, “for I am with you, declares the LORD of hosts” (Hag 2:4). The mental comparison that was being made by the people nearly crippled the work that God wanted done. Rather than rebuke them, He gave them words of encouragement, saying, “As for the promise which I made you when you came out of Egypt, My Spirit is abiding in your midst; do not fear!” (Hag 2:5). It’s possible that many Israelites had felt that God was not with them as He’d been in the days when they were first called out of Egypt and established as a nation. Just as He’d promised to be with their forefathers when they came out of Egyptian captivity, so He was now saying His “Spirit is abiding” in their midst. God’s presence and promises strengthen the soul and dispel fear. And, just as God had shaken the earth at Mount Sinai when He entered into a covenant with them (Ex 19:18), so He told this generation, “Once more in a little while, I am going to shake the heavens and the earth, the sea also and the dry land” (Hag 2:6). This work of God would not occur in their lifetime, but in the future, when Christ returns and builds a glorious temple that will function during His millennial reign. At that time, God declares, “I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory” (Hag 2:7). That is, God will summon the Gentile nations of the world to bring their wealth to Jerusalem and it will come into the temple. God can do this because He owns everything, saying, “‘The silver is Mine and the gold is Mine,’ declares the LORD of hosts” (Hag 2:8). So, even though the temple in Haggai’s day would be simple, the millennial temple will be more glorious than Solomon’s temple, as the Lord states,  “‘The latter glory of this house will be greater than the former,’ says the LORD of hosts, ‘and in this place I will give peace,’ declares the LORD of hosts’” (Hag 2:9). “The restored building had nothing of the splendor of Solomon’s temple, but it was still God’s house, built according to His plan and for His glory. The same ministry would be performed at its altars and the same worship presented to the Lord. Times change, but ministry goes on.”[1] The future Israelites living in the millennial kingdom will receive the wealth of the Gentile nations (Isa 60:5-7), much like their forefathers had received the wealth of Egypt when they were liberated from captivity (Ex 3:21-22; 11:2-3; 12:35-36). For the Israelites, faith in God and His promises suppressed their fears and provided the courage to stand and do His will.
 
[1] Warren W. Wiersbe, Be Heroic, “Be” Commentary Series (Colorado Springs, CO: ChariotVictor Pub., 1997), 72.

Haggai 1:1-15

     God directed Cyrus the Great, king of Persia, to support the return of 50,000 exiled Jews from Babylon to Jerusalem, as well as the rebuilding of the temple, which began in 536 B.C. (Ezra 1:1-4; Isa 44:28). The Jews built the altar and laid the foundation (Ezra 3:1-13), but got discouraged and ceased construction after experiencing persecution from local Samaritans (Ezra 4:1-5, 24; 5:16). For the years that followed, self-interest took priority over divine-interest, as Israelites spared no expense for their own properties, while maintaining a sparing attitude toward the work of the Lord (Hag 1:3). Finally, after sixteen years, God raised up Haggai (and Zechariah) to preach and motivate the returned exiles to finish what they’d started. He told them to “consider your ways” (Hag 1:5), and pointed out the failed state of their lives (Hag 1:6). Though they worked hard, God withheld His blessing, because they were pursuing self-interest above His will and were experiencing the curse specified in the Mosaic Law (Lev 26:18-20; Deu 28:22-24; 38-39). The Lord was revealing the connection between His house and their lives, both of which were in ruin and need of repair. After telling them a second time to “consider your ways” (Hag 1:7), God gave a very specific command, saying, “Go up to the mountains, bring wood and rebuild the temple, that I may be pleased with it and be glorified” (Hag 1:8). Then, for a second time, God explained there was a connection between their failed agricultural efforts (Hag 1:9a) and their failure to do His will, saying it was “Because of My house which lies desolate, while each of you runs to his own house” (Hag 1:9b). The Lord told them, “Therefore, because of you the sky has withheld its dew and the earth has withheld its produce. I called for a drought on the land, on the mountains, on the grain, on the new wine, on the oil, on what the ground produces, on men, on cattle, and on all the labor of your hands” (Hag 1:10-11). The Israelites responded positively to Haggai’s preaching, as Zerubbabel, Joshua, and the remnant of the people “obeyed the voice of the LORD their God and the words of Haggai the prophet, as the LORD their God had sent him. And the people showed reverence for the LORD” (Hag 1:12). To help encourage His people, the Lord told them, “I am with you” (Hag 1:3). There is a sense in which God is always with us and never leaves us; that is, His presence never departs. But there is another sense in which God is either with or against us, and this has to do with His blessing or discipline, which depends on our obedience or disobedience to His will. It is this latter sense that God would be with His people to help them do His will. This same encouraging language is employed throughout the Bible with Isaac (Gen 26:24), Jacob (Gen 28:15), Moses (Exo 3:12), Joshua (Deu 31:23) Gideon (Jud 6:16), Jeremiah (Jer 1:8, 19; 15:20), Israel as a nation (Isa 41:10; 43:5; Jer 30:11; 46:28), the disciples (Mat 28:20), and us as Christians (Heb 13:5). Haggai preached God’s Word, but it was the Lord who worked in the hearts of Zerubbabel, Joshua, and the remnant of the people as “they came and worked on the house of the LORD of hosts, their God” (Hag 1:14). Haggai tells us the work started three weeks later, “on the twenty-fourth day of the sixth month in the second year of Darius the king” (Hag 1:15). Why mention three weeks? It was harvest season and three weeks might have been required to bring in crops, or perhaps that was the time needed to organize the material for temple construction. Whatever the reason, the people responded positively to Haggai’s preaching and focused their attention on doing God’s will and rebuilding the temple.