Zechariah's+Visions

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=**Introduction**=

The book of Zechariah is written after the Babylonian captivity. The Israelites are supposed to be rebuilding the temple but they are discouraged because it is not as grand as the original temple. Zechariah shows the people that God remembers them and that He has a plan. He encourages them to continue building the temple because this act of obedience will advance God’s plan. The book opens with eight visions that describe God’s plan for the future and how He will restore Israel.

=**First Vision**=

In Zechariah’s first vision (Zechariah 1:7-17) there is a man on a red horse standing among myrtle trees, and there are red, sorrel, and white horses that go around the earth to inspect it. They bring their report back to the one rider who is called the Angel of the LORD, and they say that the earth is at rest. This grieves the Angel of the LORD and he asks God how long will He have no mercy on Israel. God’s answer is that He is angry with the nations because they took the judgment against Israel too far, so God promises that He will return to Israel again and bring prosperity just as He had promised. The rider on the red horse, called the Angel of the Lord in verse 11, represents the Messiah. This is confirmed by the fact that all the horses report to him which gives a sense of authority.1 Myrtle means low or deep, and it is a fragrant plant that was common in Jerusalem, and was used in the Feast of Booths. The fact that the Angel of the LORD is standing among the myrtles can signify that God has not left Israel even though she is so low and desolate at this point because she is still in captivity.2 & 3 The Feast of Booths was to celebrate God’s faithfulness in the wilderness wanderings, and the Messiah is standing among the myrtle to show that He will still be faithful to bring Israel out of exile. The horses that go about the earth represent divine activity in the government of the earth.4 The colors red and white symbolize bloodshed and victory, and sorrel is a mixture of the two.5 The Messiah has complete authority over the nations.

=**Second Vision**=

In the second vision (Zechariah 1:18-21) Zechariah sees four horns and then four craftsmen. The angel that is with him explains that the horns are the nations that scattered Judah, and the craftsmen are going to terrify and destroy the horns. In the Bible horn is often used to describe power. It comes from the picture of bulls and other animals whose power comes from their horns. A craftsman describes someone who is skilled in wood, metal, or stone.6 Some people say that the four horns represent the four points of the compass. This implies that all nations are against Israel and will be judged accordingly. A better interpretation of the four horns is that they represent the four nations mentioned in Daniel 2: Babylon, Persia, Greece, and Rome. The imagery of the horns and the language used is very similar to that found in Daniel.7 The question is then, what do craftsmen who work with wood, metal, or stone have to do with horns? The word in Hebrew, meaning to cut or engrave (which are both things that a craftsman would do), is a homonym of the verb “to plow”. It is easy to make the connection of a plowman to horns because he works with animals that have horns. Also, the Hebrew word “to terrify” is used other places in scripture to describe driving off animals. Therefore, the craftsmen will drive off the nations that had scattered Israel.8 In the first vision the nations were secure and confident in themselves, however, the craftsmen will destroy this rest and confidence.9 The first three craftsmen are the three nations, Persia, Greece, and Rome, who each destroy the nation preceding them. The fourth craftsman is the Messiah who will crush Rome. This driving off of the nations is the first step to fulfilling the first vision and God’s promise to destroy the nations.

=**Third Vision**=

In the third vision (Zechariah 2:1-13) Zechariah sees a man who is measuring the city of Jerusalem. Then, an angel messenger comes with the urgent message that Jerusalem will not have walls because it will be too great of a city to be walled. Even without a wall Jerusalem will not be without protection because God will be a wall of fire around her. This vision is also a fulfillment of the first vision, specifically the promise that God will return to prosper Jerusalem. The man who is measuring is the Messiah, and He is in the process of building the city and making it great. God’s protection of the city with a wall of fire reminds the reader of the wilderness wonderings when God protected and guided Israel with fire.10 Just as the pillar of fire represented God’s presence in the wilderness, and the temple represents God’s presence in Jerusalem, when this vision is fulfilled Jerusalem will become a temple for the world.

=**Fourth Vision**=

The fourth vision (Zechariah 3:1-10) is of Joshua, the high priest during the time of Zechariah. Joshua is standing before God, as Satan accuses him, however God rebukes Satan and says that Joshua is a brand plucked from the fire. Joshua is wearing filthy garments, so God commands that these garments be removed and that clean ones be put on. Zechariah requests that a clean turban be placed on his head as well. Then God charges Joshua to walk in the ways of the Lord and promises blessing if he is faithful to do this. Finally God tells Joshua that he and his fellow priests are a sign of someone greater who will remove all iniquity in a single day. Joshua is standing before God in his official office as high priest, and therefore as a representative of all of Israel.11 The word used to describe Joshua’s garments is the same for the traditional robes of the high priest,12 and the word filthy refers to human excrement and vomit.13 Some have said that the reason for Satan’s accusation against Joshua is because he allowed his descendants to marry the heathen, but this is unlikely because Joshua is acting as a representative for the nation. Therefore, the sin is the sin of the entire nation, not his own personal sin.14 God does not deny Satan’s accusation, but he negates it by saying that Joshua is a brand plucked from the fire. This phrase refers to Amos 4:11 and Israel being snatched from Babylonian captivity. God punished Israel just like He said, but this judgment did not completely overtake them. In his mercy God rescued Israel from total destruction. This phrase also demonstrates God’s unconditional election. Joshua did not deserve to be plucked from the fire. He simply was because God chose him.15 Just like Joshua was unable to do anything to deserve to be plucked from the fire he also could do nothing to change the condition of his filthy clothing. God did the act of removing the dirty and putting on the clean. This action represents justification or the removal of guilt.16 When Zechariah requested that a clean turban be placed on Joshua’s head he was expressing a desire for the completion of the work that God had begun, and this was done because it was also God’s desire.17 After this scene takes place God charges Joshua to keep the law of the Torah, and to serve faithfully as a priest. Then the angel says that Joshua and the other priests are a sign of things to come. First God talks about His servant the Branch, and then a stone with seven eyes. My servant, branch, and stone are all Messianic titles. The job of the priest was to offer sacrifices to make the people holy before God.18 The vision is pointing out that the whole sacrificial system was set up to foreshadow ultimate forgiveness of sins.19 Joshua and the other priests represent in part what God will complete in one day in the future through the Messiah.

=**Fifth Vision**=

In his fifth vision (Zechariah 4:1-14) Zechariah sees a golden lampstand with seven lamps and a bowl. There are seven channels for each of the lamps, and two olive trees with golden pipes that feed oil directly to the seven lamps. The lampstand reminds the reader of the temple, as there was a lampstand with seven lamps in the original temple. This lampstand is different in that it has a bowl, the seven channels, and the two olive trees.20 The oil that continually flows from the olive trees represents the presence of God and the power of the Holy Spirit, which enables Israel to be a light to the world.21 According to the text the two olive trees represent the two anointed ones. The two offices that required anointing were priest and king, so these trees represent Joshua and Zerubbabel.22 Just like the previous vision this vision looks forward to a fuller future fulfillment. There is one person who embodies the presence of God and combines the offices of priest and king. That person is the Messiah. The purpose of this vision is to bring encouragement to Zerubbabel. Zerubbabel has faced many obstacles in his attempt to rebuild the temple, but as the angel explains to Zechariah, if Zerubbabel trusts in God and not his own strength these obstacles will be removed, and he will be able to finish the temple.23

=**Sixth Vision**=

The sixth vision (Zechariah 5:1-4) is of a flying scroll twenty cubits by ten cubits (thirty by fifteen feet). On one side is the written the commandment to not steal, and the commandment against taking the Lord’s name in vain is written on the other side. The scroll represents the law, which condemns the people because they have broken the law.24 The two commandments may be representative of the law as a whole,25 or they may be the two sins that were most prominent at the time. There are many possibilities for the dimensions of the scroll. One is that the measurements given are exactly the same as the measurements of the Tabernacle in the wilderness and the porch of Solomon’s temple.26 These were both holy places where God dwelt, so the significance would be that sin is measured by the holiness of God.27 Another possible meaning for the dimensions of the scroll is that it represents the size and number of the transgression. Also, because it is so big the words are large and easy to read from anywhere, so no one can claim ignorance.28 The scroll is flying because the judgment it represents is coming quickly.29 The land is referring to the land of Israel, not to all the nations. The judgment that is coming is for those who are under the law, which was given to Israel, not to the nations.30 The previous vision described an ideal Israel that trusts solely in God and is fully sustained by Him. This vision describes Israel as she actually is, completely sinful.31 The scroll, representing the law, proves that Israel has broken the covenant and is full of sin.32 Before the first five visions can be fulfilled this sin must be removed through the judgment of God.33 This will ultimately be fulfilled right before the establishment of the Kingdom of the Son of David.34

=**Seventh Vision**=

Zechariah’s seventh vision (Zechariah 5:5-11) is of an epha (a measuring basket) with a woman in it. She is contained in the epha by a talent of lead. Two women with stork-like wings carry this epha away to the land of Shinar where a house is built for the woman inside the epha to dwell. The epha was the largest measurement used at this time, and it may represent the measure used to judge sin.35 The angel tells Zechariah that the basket is “their iniquity in all the land.” The best interpretation of the basket is that it represents the guilt of Israel.36 The woman in the basket represents idolatry, the actual sin of Israel. It is necessary to remove both the guilt and actual sin from the land.37 Two women with the wings of a stork come to carry the basket away. The stork was a common bird in Israel. Its large wings were very useful because it was known for migrating very long distances.38 The women carry the basket to the house of Shinar, which is a name for the region of Babylonia. This is the location of the tower of Babel, and consequently the site of the first attempt to overthrow God.39 The women are taking idolatry back to where it began.40 The house built is a temple for the woman in the basket who is probably a goddess.41 In the sixth vision sin was punished, but it must also be removed. This is what is portrayed in this seventh vision.42 Israel was already familiar with this concept, which was demonstrated by the two goats on the Day of Atonement. One goat was killed to represent the judgment of sin, but the other goat was released to represent the removal of sin from the nation.43 This vision proves to Israel that judgment is beneficial because it is what purifies her and makes the blessings of the first visions possible.44

=**Eighth Vision**=

In Zechariah’s last vision (Zechariah 6:1-8) he sees four chariots come out from between two bronze mountains. Horses colored red, black, white, and dappled lead them. These horses are described as strong and anxious to begin their mission. God sends them out; the black and white horses go to the north (to Babylon), while the dappled horses go to the south (to Egypt). Nothing is mentioned about the red horses. Chariots are symbols of power, and the number four represents the universality of the judgment that the chariots bring.45 The chariots are described as the four winds of heaven by the angel, and are God’s agents of judgment.46 The colors of the horses also represent judgment. Red represents bloodshed, black represents death and famine, white represents triumph and victory, and dappled represents pestilence and plagues.47 The chariots come out from between two mountains. Since the destinations of the chariots are real locations it makes sense that the mountains are also real geographical places. It is most likely that the mountains are Mount Zion and the Mount of Olives. Between these two mountains is the Valley of Jehoshaphat, which is often associated with the judgment of the nations.48 The red, black, and white horses go to Babylon and Egypt, Israel’s two greatest enemies. The question is why are the red horses not mentioned at all? One possibility is that the red horses may be pulling the chariot of the commanding officer, similar to the first vision where the Angel of the LORD rides on the red horse. In this case the commanding officer may be waiting for the return of the other horses to hear the outcome of their missions.49 This vision brings closure to the previous visions because it is the act of fulfillment. It is similar to the first vision with its horses, but there are some differences. In the first vision the horses are simply on reconnaissance, and God declares that He will judge the nations. In this last vision the horses are leading chariots and are ready for battle. They are ready to complete the judgment God declared in the first vision.50 This vision is encouraging to the people of Zechariah’s day because it shows that the prophecies have begun. This is evidenced by the fall of Babylon to the Persians.51 The people are encouraged to continue building the temple and repent because God remembers His promises and will keep them.52

=**Conclusion**=

The people of Israel think that God has left them, but He has not forgotten them. The temple may appear small and insignificant compared to the old one, but it still has a purpose. It is a step in God’s plan to purify Israel through the Messiah, and to eventually dwell in Jerusalem making the city a temple for the world.

Boda, Mark J. //Haggai, Zechariah.// NIV Application Commentary. Grand Rapids, Mich: Zondervan Publishing, 2004.
 * Bibliography**

Farrar, F.W. //The Minor Prophets//. New York: Anson D. F. Randolph & Company.

Feinberg, Charles L. //God Remembers: A Study of Zechariah.// Portland, OR: Multnomah Press, 1979.

Feinberg, Charles L. //Zechariah: Israel’s Comfort and Glory.// New York: American Board of Missions to the Jews, Inc. 1952.

1. Charles L. Feinberg, //God Remembers: A Study of Zechariah// (Portland, OR; Multnomah Press, 1979), 20. 2. Feinberg, //God Remembers: A Study of Zechariah//, 20. 3. Charles L. Feinberg, //Zechariah: Israel’s Comfort and Glory// (New York: American Board of Missions to the Jews, Inc., 1952), 15. 4. Ibid. 5. Ibid. 6. Feinberg, //Zechariah: Israel’s Comfort and Glory//, 19-20. 7. Feinberg, //God Remembers: A Study of Zechariah//, 30. 8. Mark J. Boda, //Haggai, Zechariah// (Grand Rapids, Michigan: Zondervan Publishing, 2004), 214-215. 9. Feinberg, //God Remembers: A Study of Zechariah//, 33. 10. Boda, //Haggai, Zechariah,// 224. 11. Feinberg, //Zechariah: Israel’s Comfort and Glory//, 32. 12. Feinberg, //God Remembers: A Study of Zechariah//, 46. 13. Boda, //Haggai, Zechariah,// 252. 14. Feinberg, //Zechariah: Israel’s Comfort and Glory//, 33. 15. Feinberg, //God Remembers: A Study of Zechariah//, 45. 16. Ibid, 47. 17. Ibid, 48. 18. Boda, //Haggai, Zechariah,// 258. 19. F.W. Farrar, //The Minor Prophets// (New York: Anson D. F. Randolph & Co.), 202. 20. Feinberg, //Zechariah: Israel’s Comfort and Glory,// 46. 21. Feinberg, //God Remembers: A Study of Zechariah//, 57. 22. Feinberg, //Zechariah: Israel’s Comfort and Glory,// 48. 23. Farrar, //The Minor Prophets//, 202. 24. Boda, //Haggai, Zechariah,// 290. 25. Feinberg, //God Remembers: A Study of Zechariah//, 67. 26. Ibid. 27. Feinberg, //Zechariah: Israel’s Comfort and Glory,// 51. 28. Boda, //Haggai, Zechariah,// 293. 29. Feinberg, //Zechariah: Israel’s Comfort and Glory,// 50. 30. Feinberg, //God Remembers: A Study of Zechariah//, 67. 31. Feinberg, //Zechariah: Israel’s Comfort and Glory,// 50. 32. Boda, //Haggai, Zechariah,// 294. 33. Feinberg, //God Remembers: A Study of Zechariah//, 65. 34. Ibid, 69. 35. Feinberg, //Zechariah: Israel’s Comfort and Glory,// 53. 36. Boda, //Haggai, Zechariah,// 306. 37. Ibid. 38. Feinberg, //God Remembers: A Study of Zechariah//, 73. 39. Boda, //Haggai, Zechariah,// 308. 40. Feinberg, //God Remembers: A Study of Zechariah//, 74. 41. Boda, //Haggai, Zechariah,// 308. 42. Feinberg, //God Remembers: A Study of Zechariah//, 70. 43. Ibid, 74. 44. Ibid. 45. Ibid, 76. 46. Boda, //Haggai, Zechariah,// 320. 47. Feinberg, //God Remembers: A Study of Zechariah//, 76. 48. Ibid. 49. Boda, //Haggai, Zechariah,// 322. 50. Feinberg, //God Remembers: A Study of Zechariah//, 75. 51. Boda, //Haggai, Zechariah,// 323. 52. Ibid, 324.
 * End Notes**

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