Author: Zechariah, whose name means "of whom Jehovah has memory", was one of the post-exilic prophets and a contemporary of Haggai. Like Haggai, he received the calling to encourage the Jews to complete the task of rebuilding the Temple (see Ezra 6:14). As the son of Berechiah and grandson of Iddo, he descended from one of the priestly families of the tribe of Levi. We are in the presence of one of the most messianic prophets of the Old Testament, who offers verifiable references about the coming of the Messiah.
Date: Zechariah's prophetic ministry began in 520 B.C., two years after Haggai had completed his. The prophet apparently received the vision of the first chapters when he was still a youth (see 2:44). Chapters 7 and 8 belong to 518 B.C., two years later. The reference to Greece in 9:13 seems to indicate that chapters 9-14 were written after 480 B.C., when that nation replaced Persia as the great world power. The prophecies that the book of Zechariah contain were edited between 520 and 475 B.C.
Authorship and Date: (IBD) Most conservative scholars agree that the entire book of Zechariah was written by the prophet of that name, who identifies himself in the book's introduction as "the son of Berechiah" (1:1). But some scholars insist the second major section of the book, chapters 9-14, was written by an unknown author. These scholars believe this section was added to the book about 30 or 40 years after Zechariah the prophet wrote chapters 1-8.
It is true that these two sections of the Book have their own unique characteristics. In the first section Zechariah encourages the people to finish the Temple, while in the second section he is more concerned about the glorious age of the future. The language and style of these two sections of Zechariah are also quite different. And the prophecies in these two sections seem to be set in different times.
Chapters 1-8, Zechariah tells us, were delivered as prophecies "in the eighth month of the second year of Darius" (1:1), and "in the fourth year of King Darius" (7:1). These references to Darius I of Persia (ruled 521-486 B.C.) date these prophecies clearly from 520-518 B.C. But chapters 9-14 contain a reference to Greece (9:13), probably indicating it was written after 480 B.C., when the balance of world power was shifting from the Persians to the Greeks. How can these major differences between these two sections of the book be explained unless we accept the theory that they were written by two different people?
One possible explanation is that Zechariah was a young man when he delivered his prophecies in the first section of the book.The book itself contains a clue that this may have been the case. In one of his visions, two angels speak to one another about the prophet, referring to him as "this young man" (2:4). Thus, it is quite possible that Zechariah could have encouraged the Jewish captives in Jerusalem in the early part of his ministry and could have delivered the messages about the future, contained in the second section of the book, during his final years as a prophet.
After all the evidence is examined, there is no convincing reason to dispute the traditional view that Zechariah the prophet wrote the entire book that bears his name. These prophecies were first delivered and then reduced to writing over a period of about 45 years - from 520-475 B.C.
As for the prophet himself, very little is known about him beyond the few facts he reveals in his book. He was a descendant, perhaps the grandson, of Iddo the priest (1:1) - one of the family leaders who returned from the Captivity in Babylon (Neh. 12:16). This means that Zechariah probably was a priest as well as a prophet - an unusual circumstance because most of the prophets of Israel spoke out against the priestly class. Since he was a young man when he began to prophesy in 520 B.C., Zechariah was probably born in Babylon while the Jewish people were in captivity. He probably returned with his family with the first wave of captives who reached Jerusalem under Zerubbabel about 536 B.C.
Background: The exiles who returned to their home in 536 B.C., under the edict of Cyrus, were among the poorest Jewish captives. Some 50,000 returned to Jerusalem under the direction of Zerubbabel and Joshua. They rapidly rebuilt the altar and began the reconstruction of the Temple. However, they soon began to feel apathy, due to the opposition of their Samaritan neighbors, who obtained an order from the king of Persia to halt the labors. For about twelve years the construction had been blocked by discouragement and concern with other objectives. Zechariah and Haggai urged the people to return to the LORD and his purpose of restoring the ruined temple. Zechariah encouraged the people of GOD, announced the day when the Messiah would reign from a restored temple, in a restored city.
Historical Setting: (IBD) The setting at the beginning of the Book is the same as the setting of the Book of Haggai. The prophet Haggai spoke directly to the issue of the rebuilding of the Temple, encouraging those who returned from captivity in Babylon to finish the task. Zechariah spoke to that issue as well, according to the Book of Ezra (Ezra 5:1). But Zechariah wished to bring about a complete spiritual renewal through faith and hope in GOD. He spoke about the nature of GOD's Law and of the hope which GOD promised to those who were faithful to Him.
The second portion of Zechariah was written in the period between the times of the prophets Haggai (520 B.C.) and Malachi 450 B.C.). The Persian Empire was ruled by two great kings during these years, Darius I (522-486 B.C.) and Xerxes I (585-465 B.C.). This was a period when the Jewish people in Jerusalem were settled in their new land with a walled city and their beloved Temple. But they were unhappy and dissatisfied. Some of the people had expected that Zerubbabel, governor of Jerusalem, might be the Messiah, but this had proven to be false. The people needed a new word concerning GOD's future for them. This message from GOD was given in a most dramatic fashion by the great prophet Zechariah.
Content: The book of Zechariah begins with an energetic message from the LORD asking the people to repent and return to their GOD. The book is replete with Zechariah's references to the Word of the LORD. The prophet doesn't transmit his own message, but faithfully communicates the message that GOD has given him. He calls the people to repent of their lethargy and complete the unfinished work.
Later, GOD gives assurances to the people of his love and care in a series of eight visions. The vision of the man and the horses reminds the people of the vigilant care of GOD. The vision of the four horns and four carpenters alludes to the judgment of GOD, first upon Judah and later upon their enemies. In the vision of the man with the measuring cord appears an apocalyptic reference to the beautiful and peaceful city of GOD. Joshua, the High Priest, represents cleansing from sin. The magnificent vision of the gold candlestick, supported by the two olive trees, is a message to Zerubbabel in the sense that GOD's purposes can only be fulfilled through His Spirit. The flying scroll emits a pronouncement against those who steal and swear falsely. The vision of the women bearing the ephah alludes to GOD's holiness and cleansing from sin. The vision of the four chariots describes GOD's sovereign control over the earth.
The visions are followed by a scene in which Joshua is crowned as king and priest. It has to do with a magnificent symbol of the coming of the Messiah.
In chapters 7 and 8, GOD makes use of a question about fasting to reinforce his mandate of justice and rectitude, which should be placed before religious formalities.
Chapters 9-14 have an eschatological (the study of end times) character. Zion is restored, and radiates the glory of the king who governs it. Two prophetic messages stand out. The first prophecy, or "oracle", is in chapters 9-11. GOD will deliver his people (chapter 9), the prosperity of the people of GOD (chap. 10) will be restored and the Shepherd of Israel will be initially rejected, which will bring great desolation (chap. 11). The second prophecy is in chapters 12-14. Once again GOD frees his people, while they are afflicted by Him whom they pierced (chapter 12). A fountain is then opened to cleanse sin and impurity (chapter 13). Finally, the LORD will reign over all the nations from a restored Zion (chapter 14).
Theological Contribution: (IBD) One of the greatest contributions of the Book of Zechariah is the merger of the best from the priestly and prophetic elements in Israel's history. Zechariah realized the need for both these elements in an authentic faith. He called the people to turn from their sins. He also realized that the Temple and religious ritual played an important role in keeping the people close to GOD. Because he brought these elements together in his own ministry, Zechariah helped prepare the way for the Christian community's understanding of Christ as both priest and prophet.
Zechariah is also noted for his development of an apocalyptic-prophetic style - highly symbolized and visionary language concerning the events of the end-time. In this, his writing resembles the Books of Daniel and revelation. The visions of lampstands and olive trees, horsemen and chariots, measuring lines and horns place him and these other two books in a class by themselves. Zechariah also has a great deal to say about the concept of GOD as warrior. While this was a well-established image among biblical writers, Zechariah ties this idea to the concept of the Day of the LORD (see Joel 2). His description of the return of Christ to earth as the great Warrior in the Day of the LORD (14:1-9) is one of the most stirring prophecies of the Old Testament.
On that day, according to Zechariah, Christ will place His feet on the Mount of Olives, causing violent changes throughout the land (14:3-4). The day will be changed to darkness and the darkness to light (14:5-8). The entire world will worship Him as the LORD spreads His rule as King "over all the earth" (14:9).
Special Considerations: Zechariah 12:10 is a remarkable verse that speaks of the response of the nation of Israel to Jesus Christ as Savior and LORD. It describes a day in the future when the Jewish people (the house of David and the inhabitants of Jerusalem) will recognize the significance of the death of Jesus. This recognitions will lead to mourning, repentance, and salvation (compare Rom. 11:25-27).
But the most startling thing about this verse is the phrase, "Then they will look on Me whom they have pierced". In speaking through the prophet Zechariah, the LORD identities Himself as the one who will be pierced. Along with Psalm 22 and Isaiah 53, these words are a wonder of inspiration as they describe the result of Jesus' death as well as the manner in which He died to deliver us from our sins.
Personal Application: Zechariah challenges his contemporaries and us to complete the job with which GOD has entrusted us. This requires repentance for having been negligent when raising up the house of GOD. Under the new covenant, we should give ourselves to the restoration and cleansing of the temple of GOD, individually and collectively, in the Church. The glory of GOD, emanating from a restored Zion, isn't fruit of human ingenuity, but of the renewing ministry of the Holy Spirit.
Many students of the Bible believe that the promises of a restored Zion apply fundamentally to a pure and vigorous Church. A fountain of cleansing and power is opened for all those who repent and place their eyes on the One who was pierced. William Cowper received the inspiration to compose the hymn "There is a fountain" from the beautiful truth of the verse in Zechariah (13:1).
While we live in harmony with the divine purpose of restoring that which has been desolated, we rest in the trust that GOD reigns sovereign over the things of this world. The wounded Shepherd will be worshiped as King, and Israel will receive their Messiah. The work of worldly evangelization will be completed. Jesus will reign.
Christ Revealed: Sometimes reference is made to Zechariah as the most messianic of all the books of the Old Testament. Chapters 9-14 are the most cited passages of the prophets in the narrations of the Passion that appear in the Gospels. In Revelation, Zechariah is the most cited of the prophets, with the exception of Ezekiel.
Zechariah prophesies that the Messiah would come as Servant, as the renewal of the LORD (3:8; 6:12); as Priest and King (6:13), and as the Good Shepherd (11:4-11). 11). He speaks of the betrayal of Christ for thirty pieces of silver (11,12,13), of his crucifixion (12:10), his sufferings (13:7); and his Second Coming (14:4).
Two references to Christ have a profound significance. Jesus' triumphal entrance into Jerusalem is described in detail in 9:9, four hundred years before that event (see Matt. 21:5; Mark 11:7-10). One of the most dramatic verses of the prophetic Scriptures is found in 12:10, which uses the first person in most of the manuscripts: "And they will look at me, whom they pierced". Jesus Christ personally prophesies the eventual reception that the house of David will give Him.
The Holy Spirit in Action: The most cited verse of the Old Testament in reference to the work of the Holy Spirit is 4:6.. Zerubbabel conforms with the assurances that the reconstruction of the temple won't be accomplished through military or human power, but through the Spirit of GOD; that the Holy Spirit will remove each obstacle that opposes the finishing of the temple of GOD.
A sad commentary in 7:12 reminds the people of their rebellion against the words of the LORD, proclaimed by the prophets. These words were transmitted by His Spirit.
Although the reference to the "ruach" (spirit, Spirit) in 12:10 is translated by some as the disposition of GOD and not as the Holy Spirit, others translate the word in this way. As such, it is one of the most beautiful titles given to the Holy Spirit in all the Scripture. The promise of GOD consists in shedding upon the house of David and the population of Jerusalem "the Spirit of grace and prayer", whose reception precedes that of the one who has been afflicted and pierced. The preparation of the heart by the Holy Spirit always constitutes and antecedent to conversion.
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