Zechariah

• The Prophet
• • Perhaps of priestly lineage (cf. Neh. 12:16) - does not imply he served as both a prophet and a priest
  • Contemporary of Haggai who probably returned from exile in Babylon with Zerubbabel - some suggest he was younger than Haggai
  • His oracles are dated from the eighth month (October-November) 520 B.C.E. to the ninth month (November-December) 518 B.C.E.
  • Probably responsible only for chapters 1-8
• Authorship of Zechariah 9-14
• • Differences between 1-8 and 9-14
  • • Historical situation
    • • 1-8 refers to Persia as world power, 9-14 refers to Greece as world power
      • Peaceful conditions of 1-8 seem to have given way to a time of international upheaval in 9-14
    • No mention of Zerubbabel and Joshua in 9-14 although both are quite important in 1-8
    • 9-14 does not have the precise dates found in 1-8
    • Stylistic
    • Theology

• 9-14 much more narrowly nationalistic than is 1-8 - sometimes the nationalism is offensive (9:15, 14:12)
• 9-14 has a strong apocalyptic element not found in 1-8

• • Relation to Malachi
  • • 9-14 and Malachi contain three basically identical superscriptions (Zech. 9:1, 12:1; Mal. 1:1)
    • Some believe these superscriptions indicate three separate works
  • A typical solution to the authorship of the book
  • • Zechariah of late 6^th century B.C.E. wrote 1-8
    • Author of 9-11 was a prophet in late 4^th century B.C.E.
    • 12-14 is work of several authors and dates probably to first half of 3^rd century B.C.E. (300-250 B.C.E.)

• Message of 1-8
• • Restoration
  • • Rebuilt Temple plays a major role in the restoration of Jerusalem - Zechariah felt the completion of the rebuilt Temple would vindicate his own ministry (4:9, 6:15)
    • God's return to Jerusalem was viewed purely as an act of grace (2:12) - God did not owe Jerusalem or Judah anything
    • New Jerusalem is an ideal place to live
    • • No need for walls
      • • Walls cannot contain the huge number of people and animals which will live within the city
        • Walls are not needed for defense because God Himself will defend the city
      • Restoration of old promise of longevity (8:4, cf. Isa. 65:20)
      • Presence of a multitude of children assures that a new generation will enable the city to continue (8:5)
      • Restoration of old relationship "they shall be my people and I will be their God" (8:8, cf. Exod. 6:7, Lev. 26:12, Jer. 31:33, Hos. 2:23)
  • Concerning the nations
  • • Judgment
    • • God was angry with the nations and they must reckon with Him
      • Babylon, in particular, would be judged
    • Salvation
    • • Many nations will join with God (2:11, 8:22)
      • Jews will basically be the teachers of those nations which seek God (8:23)
  • True worship
  • • Zechariah echoed much of what earlier prophets said about true worship and commitment to God
    • 7:1-10, 8:14-19 argue that external observances (e.g., fasting) are not the essence of religion - religion is rather a matter of right relationship with and behavior toward God and others (7:9-10, 8:16-17,19)
    • Zechariah used the past history of Israel to warn the people not to disobey God (1:1-6, 7:11-14, 8:9-13) - even though God was ready to do a new thing, the people could still frustrate His intentions through their disobedience
  • To those who were concerned about the delay in God's action of restoration, Zechariah offered the comforting words that God was in control and was about to begin His new work
• Message of 9-11
• • Divine Warrior Hymn (9:1-17)
  • • God is portrayed as a divine warrior who fights for what is rightfully His, conquers His enemies, and guards His special place (i.e., Jerusalem and the Temple)
    • Much of Zech. 9:1-8 seems based on Alexander the Great's campaigns and conquests - the destruction of Tyre, in particular, sent shockwaves through the land
    • Entrance of the king (9:9-10)
    • • Legitimate king enters his capital victorious
      • King rides in on a donkey - this was appropriate for the post-exilic community - they, like God, were vindicated through suffering and being humbled
      • King's rule is one of peace and well-being and extends over basically the area promised to Israel - such a situation would imply the presence of the kingdom of God
    • Fate of God's (and Israel's) enemies in 9:15 is contrasted with that of God's people in 9:16-17
  • Restoration (10:1-12)
  • • God is with Judah and will reestablish David's line (10:3b-5)
    • God has not given up on the northern tribes, Israel (10:6-12) - God wants Judah and Israel to be reunited under Him
  • Concerning the shepherds (11:1-17)
  • • Shepherds (rulers and prophets) of Israel have profited from their sheep/subjects rather than protected and nurtured them
    • To remove the problem, God destroys the entire land
• Message of 12-14
• • Purely eschatological with no ties to history (with the possible exception of 12:9-14)
  • Focuses only on Jerusalem and Judah - Israel is not mentioned
  • Some theological points
  • • "One who is pierced" (12:10)
    • • The people mourn for this one who was killed because God gives them a gracious spirit which apparently they did not possess before
      • The "one who is pierced" may be the enemy or an anonymous but historical individual - it is unlikely it is the messiah because the messiah was not supposed to be killed
    • Removal of idolatry and visionary prophecy (13:1-6)
    • • What prophets are removed?
      • • Prophets of other gods? - when idols are removed, so are their prophets
        • Prophets of God? - some believe this signals the death of prophecy after Ezra and the centrality of written sacred traditions
      • Whole passage envisions a purified worship
    • Jerusalem becomes prominent, central, and completely dedicated to God only after a period of terrible distress and judgment (14:1-21)

Artwork by Michelangelo from the Sistine Chapel