Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Book Overview - Zechariah

by John Dummelow

Introduction

1. Historical Background. Zechariah was the grandson of Iddo, who is mentioned in Nehemiah 12:4, Nehemiah 12:16 as the head of one of the priestly families that returned from the exile. The Jews had been carried captive to Babylon in 597 and 586 b.c.; but Cyrus the Great, soon after the capture of Babylon in 538, promulgated a decree permitting them to return to their native land and restore Jerusalem, under the governorship of Sheshbazzar (called also Sanabassar), probably a prince of their own royal line (Ezra 1:1-11; 2 Chronicles 36:22-23; Isaiah 44:28; Isaiah 45:13). It is uncertain how many of the Jews took advantage of the liberty granted them, as the numbers given in the book of Ezra may be taken from a census of Judæa made at some time subsequent to the return. Certainly the returned exiles included some of the best Jewish families, and among them Zechariah, then only a boy, probably accompanied his grandfather.

The religious and patriotic spirit of the exiles had been stirred by Ezekiel (Ezekiel 11:17-20; Ezekiel 16:60-63; Ezekiel 34:11-31; Ezekiel 36:22-38; Ezekiel 37:21-28) by such writings as Isaiah 48:20; Isaiah 49:8-17; Isaiah 52:7-12, etc.; but in the difficulties of the return, and the weary task of rebuilding their ruined homes, their enthusiasm soon died away. Their efforts were watched and hindered by enemies (Ezra 4:5-6), who tried to prejudice them at the Court of Babylon by reporting that they were plotting to obtain political freedom (Ezra 4:9-16). The years slipped past. Cyrus, the Jews' best friend, died in 529 b.c. His son Cambyses, who succeeded him, did nothing to help them; and when Darius, his successor, ascended the throne in 521, the Jews at Jerusalem had altogether lost heart. Through the misrepresentations of their enemies they had been forbidden to rebuild the city walls. Their Temple, which had been burned in 586 by the Assyrian general, still lay a blackened ruin (although some maintain that the foundation-stone was laid as early as 537); nor did they see how it could be restored. At this critical moment God sent them a message which marvellously encouraged and uplifted them. The prophets Haggai and Zechariah were the bearers of this message.

These two prophets were contemporaries, and their prophecies were delivered almost simultaneously. They are mentioned together in Ezra 5:1; Ezra 6:14, as having been raised up by God to encourage the Jews to rebuild the Temple. Haggai appeared first, and in August 520 b.c. charged the Jews with neglecting the building of God's House: cp. Haggai 1. This appeal had immediate results. Within a month the foundation of the Temple was laid. Soon after, Zechariah uttered his first prophecy (Zechariah 1:1-6). Towards the close of the year 520, Haggai in two oracles finished his recorded prophecies; and early in 521 Zechariah delivered the famous series, comprising eight symbolical visions, which appears in Zechariah 1:7 to Zechariah 6:8, with an appendix, Zechariah 6:9-15. Two years afterwards Zechariah 7, 8 were spoken in response to an enquiry by the men of Bethel, or perhaps a deputation from Babylon, as to the observance of a fast; and these are now regarded in most quarters as completing the prophecies of Zechariah, as Zechariah 9-14 can hardly be ascribed to him.

2. Zechariah's Method. Haggai was a layman, Zechariah was of priestly descent. These facts, to a certain extent, explain the different methods of the two. Haggai is practical, plain, clear, in unfolding his message: Zechariah is equally practical, but his method is not so plain. He clothes his message in the language of symbol. It is true that in the opening passage (Zechariah 1:1-6) his language is simple and direct. He brings before his hearers the practical teaching of the earlier prophets, especially of Amos and Micah, and urges his own generation not to repeat the mistakes of their fathers. But from Zechariah 1:7 to Zechariah 6:8 he unfolds his message in a series of visions, the rich imagery of which would make a powerful appeal to the Oriental mind. This change from the direct method (the 'Thus saith the Lord') of the earlier prophets is characteristic of most of the post-exilic prophecies. From the time of Ezekiel onwards to the 2nd cent. of the Christian era, the symbolic method of writing occupied a leading place in Jewish religious literature The residence in Babylon would be responsible to some extent for the rise of this kind of prophecy. There the exiles would be subjected to the influences of a highly-developed art; and their situation was such as naturally to induce a visional or symbolic style of thought. To some extent also the change may be ascribed to the fact that Ezekiel, who initiated it, and Zechariah, who followed successfully in his steps, were priests, accustomed to read divine messages through the symbols of religious ritual. In any case, the method was abundantly justified by its results. Their symbolic messages touched the imagination of their hearers in much the same way as the parables of our Lord, in a later age, appealed to the Galilean multitudes. Zechariah's immediate aim was to raise the drooping spirits of his countrymen, and encourage them to proceed at once with the rebuilding of the Temple. In this he was entirely successful, the Temple being completed and dedicated in 516 b.c.

3. Zechariah's Teaching. In Zechariah 1-8, which are all that can with confidence be ascribed to Zechariah, the Messianic ideas are local and national for the most part. Sin is to be eradicated (Zechariah 5:1-11), the priesthood purified (Zechariah 3:1-5), Jerusalem made glorious (Zechariah 2:1-12), and a prince of the house of David (probably Zerubbabel) set up as ruler (Zechariah 3:6-10). These thoughts are repeated and re-enforced in the appendix to the series of visions (Zechariah 6:9-15). The idea that God dwells far away, and sends messages by angels, etc., appears in Zechariah 1:9-11; Zechariah 4:1, etc. This is generally regarded as a feature of later Judaism, influenced by contact with Persia; though, in view of recent discoveries, it is now admitted that points of resemblance between the religion of Assyria and the religion of Israel existed from the beginning. In Zechariah 3:1-2 is the first mention of Satan in Hebrew literature. The idea is more fully developed in the (later) book of Job. The personification of wickedness (Zechariah 5:5-11) as a woman is a peculiar feature of Zechariah, and indicates that tendency to regard evil as an independent power warring against the power of good, which characterises the religion of Persia.