ZECHARIAH זכריה

There were a couple of prominent men in the Bible named Zechariah (alternate spelling Zacharias or Zachariah). One was an Old Testament prophet who prophesied in the days of Haggai and who wrote the book of Zechariah (Ezra 5:1; Zechariah 1:1). This prophet is also mentioned by Jesus as having been murdered by the rebellious and disobedient Jews of his day (Matthew 23:35). The other prominent Zechariah was a priest, the father of John the Baptist (Luke 1:5).

Zechariah is actually the first person mentioned in connection with the Christmas story. The book of Luke records that Zechariah and his wife, Elizabeth, were righteous, God-honoring people who had no children and were well past childbearing years (Luke 1:6–7). Zechariah, as part of his priestly duties in the temple, was chosen to enter the Holy Place to burn incense before the Lord (verse 8).

While he was ministering in the temple to the Lord, the angel Gabriel appeared to him and told him that he and Elizabeth had been chosen by God to have a son who would be the forerunner of the Messiah (verse 17). They were to consecrate their son as a servant of God and were to name him John.

Although this was great news, Zechariah did not initially believe the angel. He objected that this could not be possible, since he and his wife were too old (Luke 1:18). Because of Zechariah’s unbelief, Gabriel told him that he would be rendered mute until the baby was born (verse 20).

The purpose of this book is not strictly historical but theological and pastoral. The main emphasis is that God is at work and all His good deeds, including the construction of the Second Temple, are accomplished “not by might nor by power, but by My Spirit.” Ultimately, YHWH plans to live again with His people in Jerusalem. He will save them from their enemies and cleanse them from sin. However, God requires repentance, a turning away from sin towards faith in Him.

Zechariah’s concern for purity is apparent in the temple, priesthood, and all areas of life as the prophecy gradually eliminates the influence of the governor in favor of the high priest, and the sanctuary becomes ever more clearly the center of messianic fulfillment.

The prominence of prophecy is quite apparent in Zechariah, but it is also true that Zechariah (along with Haggai) allows prophecy to yield to the priesthood; this is particularly apparent in comparing Zechariah to “Third Isaiah”, whose author was active sometime after the first return from exile.

The series of predictions in chapters 7 to 14 can be seen as Messianic prophecies, either directly or indirectly. These chapters helped the Gospels understand Jesus’ suffering, death, and resurrection, which they referred to as Jesus’ final days. Much of the Book of Revelation, which narrates the denouement of history, is also colored by images in Zechariah.

Zechariah 1:3 – “Therefore tell the people: This is what the LORD Almighty says: ‘Return to me,’ declares the LORD Almighty, ‘and I will return to you,’ says the LORD Almighty.”

Zechariah 4:6 – So he said to me, “This is the word of the LORD to Zerubbabel: ‘Not by might nor by power, but by my Spirit,’ says the LORD Almighty.” 

Zechariah 7:13 – “‘When I called, they did not listen; so when they called, I would not listen,’ says the LORD Almighty.”

Zechariah 9:9 – “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.”

Zechariah 12:10 – “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.”

Zechariah 13:9 – “This third I will bring into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The LORD is our God.'”

Of the Minor Prophets, Zechariah is easily the hardest to understand. This is partially due to the dense symbolic nature of his writings. Whereas Hosea, Micah, and others give direct instructions and warnings of what is to come, Zechariah “lifts up his eyes” to see scenes, characters, and strange objects.

Zechariah is one of only two Minor Prophets who records his visions in this way; the other one is Amos (Am 7:8; 8:2; 9:1). He uses a few different ways to communicate God’s word to the people in this book:

Visions: Zechariah has vivid visions, similar to those that you see in the books of Ezekiel, Daniel, and Revelation. He sees lampstands (Zech 4:2), horses(Zech 6:2), flying scrolls (Zech 5:2), and other images that symbolize the spiritual landscape. Lucky for Zechariah—and us!—an angel interprets many of these symbols (Zech 4:4–6).

The word of the Lord: This is your typical prophetic discourse, which you’ll find in almost every book of the Minor Prophets (except Jonah). This is God using Zechariah as His mouthpiece to the people through word alone.

Symbolic demonstrations: Sometimes, Zechariah will do something in the physical world that represents the spiritual side of things. In one example, Zechariah forges a crown for the high priest Joshua (not the one who fought at Jericho) to remind Him that one day, there will be a Man who is both king and high priest in Jerusalem.

In the book of Zechariah, the return from exile is the theological premise of the prophet’s visions (in chapters 1–6). Chapters 7–8 address the quality of life God wants his renewed people to enjoy, containing many encouraging promises to them. Chapters 9–14 comprise two “oracles” of the future.

Chapters 1 to 6: The book begins with a preface, which recalls the nation’s history, for the purpose of presenting a solemn warning to the present generation. Then follows a series of eight visions, succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds.

The symbolic action, the crowning of Joshua, describes how the kingdoms of the world become the kingdom of God’s Messiah.

Chapters 7 and 8: Chapters Zechariah 7 and Zechariah 8, delivered two years later, are an answer to the question of whether the days of mourning for the destruction of the city should be kept any longer, and an encouraging address to the people, assuring them of God’s presence and blessing.

Chapters 9 to 14: This section consists of two “oracles” or “burdens”:

• The first oracle (Zechariah 9-11) gives an outline of the course of God’s providential dealings with his people down to the time of the coming of the Messiah.

The second oracle (Zechariah 12–14) points out the glories that await Israel in “the latter day”, the final conflict and triumph of God’s kingdom.