Mal 1:1

See Lesson, Prophet, the.

See Lesson, Minor prophets, and their messages.

See Lesson, Post-exile period, dates.

Mal 1: “With its clear insight into the real needs of the times, its stern reproof even of the priests themselves, its bold exposition of eternal truth and of the certainty of ultimate national judgment, and its vindication of righteousness, the series of prophetic books of the OT closes with Malachi in a manner not unworthy of its lofty predecessors. Contemporary with Nehemiah, the prophet Malachi brought the reality of the poor spiritual condition to the nation that had fallen into apostasy during the time when Nehemiah returned to a ‘far country’ (Persia) to report on the work of his first visit. Malachi speaks as though the temple was built, reproving the people for neglect of the true worship. He shows that the ecclesia had despised the love of Yahweh, and sought their own gratification rather than developing the spirit of dedication in His service. The title of Yahweh Tz’vaoth occurs 24 times in the four chapters of the prophecy, reminding the nation of the overriding authority of the Deity, and the terms of discipline for disobedience. So the book provides a divine Oracle, an urgent Warning, and an encouraging Exhortation. The prophet seems to have spoken during the approximately 12 years of Nehemiah’s absence: a type of the absence of the Divine Governor at the right hand of the Father. The first chapter reveals: (1) Israel is called upon to acknowledge its privileges: vv 1-5. (2) How Israel despised the divine love: vv 6-11. (3) Israel profaned the holy things of Yahweh: vv 12,13” (GEM).

AN ORACLE: This title verse explains what follows as the oracle of Yahweh’s word that He sent to Israel through Malachi. The Hebrew word “massa”, translated “oracle,” occurs 27 times in the Prophets (eg, Isa 13:1 Nah 1:1; Hab 1:1; Zec 9:1; 12:1; etc). It refers to a threatening message, a burden that lay heavy on the heart of God and his prophet.

THE WORD OF THE LORD: “The word of Yahweh” refers to a message that comes from Him with His full authority. “Yahweh” is the name that God used in relationship to Israel as the covenant-making and covenant-keeping God. What follows is evidence that Israel was in trouble with Yahweh because the Jews had not kept the Mosaic Covenant. Yahweh, of course, was completely faithful to His part of the covenant.

MALACHI: Which sig “my messenger”. The “messengers” of Malachi: (1) Malachi himself, (2) the priests (Mal 2:7); (3) John the Baptist and (4) Jesus (Mal 3:1); and (5) Elijah the prophet (Mal 4:5).

The prophet’s name was appropriate since God had commanded him to bear this “word” to the people of Israel. The prophet was not the source of the revelation that follows; he was only a messenger whose job it was to communicate a message from Yahweh (cp Mal 2:7; 2Pe 1:20,21; Heb 1:1).

Notice the similarities between the prophecy of Malachi and Neh 13. Malachi was the “messenger of the covenant” (Mal 3:1) [“Malachi” means “my messenger”!] — who had reported to Nehemiah that the Jews in Jerusalem had forgotten the “covenant” they had made with him, and with God (Neh 10:29-39):

Zec 6:1

Vv 1-8: The four chariots. There are several similarities between this last vision and the first one (Zec 1:7-17) — indicating a return to ideas introduced at the beginning of this series of revelations. Again, there is a group of horses of various colors, but their order and colors are somewhat different. Zechariah mentioned a rider in the first vision one but no chariots, but in this vision chariots without horsemen appear. There is a similar emphasis on the fact that Yahweh controls history and subdues the nations that oppress Israel.

“They represent the resurrected saints in the execution of the judgment written, Psa 149. There are four of them, because there were four faces to the typical golden cherubim of the Ark of the Covenant in the temple; and four living creatures in Ezekiel’s vision; and four living creatures in the Apocalypse; and the reason why there are four, and not three or five, is because in the military organization of Israel the twelve tribes were set off into four camps; the Camp of Judah, the Camp of Reuben, the Camp of Ephraim, and the Camp of Dan… Zechariah saw the four cherubic chariots going forth from between Two Mountains of Brass. This metal connects these mountains, or dominions, with the brazen part of Nebuchadnezzar’s Image, the Body and Thighs; and with the Claws of Brass pertaining to the Fourth Beast; and the Band of Iron and Brass around the Stump of the Babylonian Tree. The two mountains of brass and the two thighs of brass are identical; and represent the Greek Element [Dan 2:39] of the ‘Great Mountain that is to become a Plain before Zerubbabel, before the Two Anointed Ones, before the Four Chariots, and their horses: before Israel and the Saints In the days of the Maccabees the two mountains were the Greek Kingdom of Egypt, and the Greek Kingdom of Syria, including Assyria and other adjacent countries; the former styled in Dan 11 the King of the South; and the latter, the King of the North [Dan 11:40]” (Eur vol 1).

FOUR CHARIOTS… TWO MOUNTAINS… OF BRONZE: Chariots were instruments of judgment, and bronze is a color that often carries this connotation in Scripture (cp Exo 27:2; Num 21:9). God Himself is pictured as a charioteer in Psa 18:10; 80:1. These chariots are His “cherubim” — the warlike manifestation of His divine glory in the earth.

Zec 6:2

RED HORSES: Prob indicating war and bloodshed: cp Rev 6:4; 12:3; 17:3.

BLACK: Prob indicating famine, and other ravages consequent upon war: cp Rev 6:5,6; Jer 14:1-6; Lam 5:10.

Zec 6:3

WHITE: The color of leprosy (cp Zec 1:8) — here poss sym pestilence (Hab 3:5).

DAPPLED: Sym plague and disease, and Death and Hades — the grave (cp Rev 6:8).

Zec 6:5

THESE ARE THE FOUR SPIRITS OF HEAVEN, GOING OUT FROM STANDING IN THE PRESENCE OF THE LORD OF THE WHOLE WORLD: Cp Zec 4:14. They were His messengers, the executors of His will (cp Psa 104:4).

Zec 6:6

THE ONE WITH THE BLACK HORSES IS GONG TOWARD THE NORTH COUNTRY: The direction from which most of Israel’s enemy invaders descended on the Promised Land (eg, Babylonia: cp Jer 1:14; 4:6; 6:22; Eze 1:4).

THE ONE WITH THE WHITE HORSES TOWARD THE WEST: Evidently, “west” is not in the text. The chariot with the white horses went out next and probably followed the previous one north.

AND THE ONE WITH THE DAPPLED HORSES TOWARD THE SOUTH: Egypt lay to Israel’s south, and it was another implacable enemy. Presumably the red horses went in the same direction — since “east” is not mentioned.

Because of the geography of Palestine all of Israel’s enemies came against her from the north or from the south; the Mediterranean Sea on the west and the Arabian Desert on the east prohibited major foreign invasions. Since the chariots went in compass directions we should probably understand their judgment to be universal (cp Zec 2:6; Jer 49:36; Eze 37:9; Rev 7:1). They went north and south out of Palestine, but they executed judgment in every direction. The total picture is of God executing His judgments against all nations that opposed Israel.

Zec 6:7

GO THROUGHOUT THE EARTH: When these horses went out from between the bronze mountains they were eager to patrol the earth (or the “eretz”, or “Land”); they were anxious to carry out these judgments. The LORD gave them permission to patrol it, so they did. In the first instance these would be the cherubim, and angelic powers. In the Last Days, these could refer to Christ’s glorified saints.

Zec 6:8

THOSE GOING TOWARD THE NORTH COUNTRY HAVE GIVEN MY SPIRIT REST IN THE LAND OF THE NORTH: The horses that had gone out into the north had appeased God’s wrath in the land of the north. This probably represents judgment on Babylon specifically, but it probably hints at the total destruction of all enemies of Israel.

Zec 6:9

Vv 9-15: The symbolic crowning of Joshua. “The position of this actual ceremony after the eight visions is significant. The fourth and fifth visions, at the center of the series, were concerned with the high priest [Joshua] and the civil governor in the Davidic line [Zerubbabel]. Zechariah here linked the message of those two visions to the messianic King-Priest… Thus restored Israel is seen in the future under the glorious reign of the messianic King-Priest” (EBC).

“Immediately following the overthrow of Gentile world power by the earth judgments symbolized by the horsed chariots (Zec 6:1-8) occurs the manifestation of Christ in His kingdom glory (Zec 6:9-15) typified by the crowning of Joshua the high priest. This is the usual prophetic order: first, the judgments of the day of the Lord; then full kingdom blessing (cp Psa 2:5 with Psa 2:6; cp Isa 3:24-26 with Isa 4:2-6; cp Isa 10:33,34 with Isa 11:1-10; cp Rev 19:19-21 with Rev 20:4-6).

“The eight night visions have ended, but the coronation of Joshua is closely connected with these revelations which extend in scope from Zechariah’s day to the full establishment of Israel in blessing. The crowning of King-Priest Messiah is thus set forth symbolically by the coronation of Joshua, which is not a vision, but an actual historical act, which evidently took place the day following the night of visions” (Unger).

See Article, If I forget you, Jerusalem.

Zec 6:10

TAKE SILVER AND GOLD FROM THE EXILES: Evidently a special offering brought to Jerusalem and the Temple. Silver = the price of redemption (Exo 30:12-16; Lev 5:15). Gold = a tried faith (1Pe 1:7).

Zec 6:11

MAKE A CROWN, AND SET IT ON THE HEAD OF THE HIGH PRIEST, JOSHUA: Cp Zec 3:1. The Heb text has “crowns,” not “crown.” The plural could indicate a composite crown (cp Rev 19:12), a superlative crown, and/or a sacred crown. This crown was not the regular turban of the high priest (Heb “nezer”) but a kingly crown with many parts (Heb “ataroth”: cp Rev 19:12). He was to crown the high priest as a king, not as a priest. The combination of high priest and king in the same personage suggests the Melchizedek priesthood — and obviously points to Jesus Christ (cp Psa 110:4; Heb 7:1-3).

Zec 6:12

HERE IS THE MAN WHOSE NAME IS THE BRANCH, AND HE WILL BRANCH OUT FROM HIS PLACE AND BUILD THE TEMPLE OF THE LORD: Zechariah was then to announce in the name of sovereign Yahweh that those present should behold Joshua, whom Zechariah would designate as Branch (lit. Sprout, Heb “semach”: cp Zec 3:8; Isa 11:1; 53:2; Jer 33:15; Hag 2:23). Joshua was a type of the coming messianic Branch. This name signified that the coming Shoot would shoot up from his humble place of origin (cp Isa 53:2; Mic 5:2). His kingdom would be widespread. Furthermore, he would build the temple of Yahweh. Zerubbabel, not Joshua, was God’s choice to build the restoration temple (Zec 4:9,10), but Messiah, whom Joshua prefigured, would build the future temple for Yahweh (cp Isa 2:2-4; 56:6,7; Eze 40 — 43; Mic 4:1-7; Hag 2:6-9). How appropriate therefore that both the type (Joshua) and the antitype (Jesus) have a name meaning ‘the LORD saves’ (cp Mat 1:21)!

HERE IS THE MAN: The very words used by Pilate when he brought Jesus out for the crowds to see: “Here is the man!” (John 19:5). This king was then crowned, but mockingly, with a crown of thorns thrust down cruelly upon his head.

HE WILL BRANCH OUT FROM HIS PLACE: Cp Isa 53:2; Jer 33:15; John 12:24.

AND BUILD THE TEMPLE OF THE LORD: Both the literal temple (Isa 56:7; Mar 11:17) and the spiritual (1Pe 2:5; 2Co 6:16; Eph 2:20-22).

Zec 6:13

IT IS HE WHO WILL BUILD THE TEMPLE OF THE LORD: The Lord repeated this assurance for emphasis.

HE WILL BE CLOTHED WITH MAJESTY: The Branch would bear the honor of royal majesty (cp Dan 11:21; 1Ch 29:25). The Heb word is used quite often for divine splendor: cp Psa 8:1; 45:3; 148:13; Heb 3:3; 1Ti 6:15; Rev 19:16. Because he humbled himself he will be exalted (Phi 2:7-10).

AND WILL SIT AND RULE ON HIS THRONE. AND HE WILL BE A PRIEST ON HIS THRONE. AND THERE WILL BE HARMONY BETWEEN THE TWO: Israel’s priests never sat while ministering — but this priest will rule on David’s throne (cp 2Sa 7:16; Isa 9:7; Luke 1:32). He would be a priest ruling as a king, and a time of peace (Heb “shalom”) would mark his dual offices (cp Eph 2:14; Psa 85:8-10; Luk 2:14).

Along with Psa 110, this v is one of the clearest statements in the OT that the coming Davidic king would also be a priest (cp Heb 5:1-10; 7:1-25).

“Christ Himself is the builder of his spiritual temple, and he has built it on the mountains of his unchangeable affection, his omnipotent grace, and his infallible truthfulness. But as it was in Solomon’s temple, so in this; the materials need making ready. There are the ‘cedars of Lebanon’, but they are not framed for the building; they are not cut down, and shaped, and made into those planks of cedar, whose odoriferous beauty shall make glad the courts of the Lord’s house… There are also the rough stones still in the quarry, they must be hewn thence, and squared. All this is Christ’s own work. Each individual believer is being prepared, and polished, and made ready for his place in the temple; but Christ’s own hand performs the preparation-work. Afflictions cannot sanctify, excepting as they are used by him to this end. Our prayers and efforts cannot make us ready… apart from the hand of Jesus, who fashioneth our hearts aright” (CHS).

Zec 6:14

The ceremonial crown that Zechariah made for Joshua was to remain in the restoration temple as a reminder — to the returned exiles, and doubtless to others as well — of this wonderful promise.

Zec 6:15

THOSE WHO ARE FAR AWAY WILL COME AND HELP TO BUILD THE TEMPLE OF THE LORD: A promise for the Kingdom Age: when the Branch appears, Gentiles from afar will come and help build the temple of Yahweh (cp Zec 2:11; 8:22; Isa 2:2-4; 56:6,7; 60:1-7). The donors mentioned earlier (vv 10,14) were typical of Gentiles who would come from afar in the last days to help build the Lord’s house (cp Isa 60:2,6,9).

AND YOU WILL KNOW THAT THE LORD ALMIGHTY HAS SENT ME TO YOU: When this happens, the people will know that Yahweh had sent Messiah to His people (cp Zec 2:8-11; 4:9).

THIS WILL HAPPEN IF YOU DILIGENTLY OBEY THE LORD YOUR GOD: All these people could participate in the building of the future temple, by bringing gifts (Isa 56:7), if they were faithful to obey the Lord by doing all that He commanded (cp Deu 28:1,2,15; 30:1-10).

Zec 7:1

Zec 7; 8: Questions concerning fasting. Another prophetic message came to Zechariah from the Lord in 518 BC. The fourth day of the ninth month would have been in early December. Chislev is the Babylonian name of the month. This message (Zec 7; 8) came to the prophet almost two years after he received the eight night visions (cp Zec 1:7) and about halfway through the period of temple reconstruction (520-515 BC). A question posed by representative Israelites provided the occasion for God to give four messages through Zechariah. They all deal with the issue of empty ritualism, which the original question introduced.

“As early as Zec 1:3-6 it was clear that Zechariah was interested in the spiritual renewal of the postexilic community. Here he deals further with this problem. The purpose of Zec 7; 8 is to impress on the people their need to live righteously in response to their past judgment and future glory” (EBC).

Zec 7:2

BETHEL: About 10 miles north of Jerusalem (cp Ezra 2:28; Neh 7:32; 11:31).

Zec 7:3

SHOULD I MOURN AND FAST IN THE FIFTH MONTH, AS I HAVE DONE FOR SO MANY YEARS?: Cp Mal 1:9. These men wanted to know if they should continue to observe a fast that had become traditional but which the Mosaic Law did not require. (The only fast that the Mosaic Law prescribed was on the Day of Atonement: Lev 16:29; 23:27-32.) Coming as they did from a place long associated with apostate worship (1Ki 12:29-33; 2Ki 10:29; Jer 48:13; Amos 3:14; 4:4; 7:13), these men would be particularly concerned to determine orthodox practice on behalf of those who sent them.

There were four fasts that the Jews in exile had instituted to commemorate various events connected with the destruction of Jerusalem in 586 BC (cp Zec 8:19). The one in the fifth month memorialized the destruction of the temple (cp 2Ki 25:8-10). Since the temple was almost complete (cp Ezra 6:16), did the LORD want His people to continue to fast? The people knew that the captivity would last 70 years (Jer 25:11,12), and 68 of these had already passed. It seemed to them that fasting over the destruction of the temple might be inappropriate since the LORD had enabled them to rebuild the temple and reestablish worship. The question was a reasonable one.

“What may have appeared to be an innocent question about the propriety of fasting was instead a question fraught with hypocrisy, as Yahweh’s response puts beyond any doubt. It therefore appears that the query to Zechariah by the Bethelites may not have been so much a matter of piety as it was of posturing. May it not be that the delegation was trying more to impress the prophet than to gain instruction from him?” (Merrill).

Zec 7:4

Vv 4-7: The first message. “Note that the inquiry put by the Bethel committee is not being answered directly. In fact, throughout Zec 7; 8 no direct answer is offered. The reason is: the question is not an important issue. However, the attitude revealed by that question is of sufficient moment to receive exhaustive treatment” (Leupold).

Zec 7:5

WHEN YOU FASTED AND MOURNED IN THE FIFTH AND SEVENTH MONTHS FOR THE PAST SEVENTY YEARS, WAS IT REALLY FOR ME THAT YOU FASTED?: The LORD spoke to Zechariah, and he proceeded to inform the messengers, all the people in the land, and the priests. The issue that the messengers had raised had widespread implications for the whole nation. The Lord asked rhetorically if the people had really observed the fasts that they had instituted in the fifth and seventh months for 70 years for His benefit or for themselves. (Seventy years is a round number for the length of the Captivity.) The fast in the seventh month commemorated the assassination of Gedaliah (2Ki 25:25; Jer 41:2). Evidently the people had turned these events into occasions for self-pity over their physical condition rather than engaging in prayer and genuine spiritual repentance.

Zec 7:6

AND WHEN YOU WERE EATING AND DRINKING, WERE YOU NOT JUST FEASTING FOR YOURSELVES?: They were simply perpetuating the selfishness for which former prophets had rebuked their ancestors.

Zec 7:7

ARE THESE NOT THE WORDS THE LORD PROCLAIMED THROUGH THE EARLIER PROPHETS WHEN JERUSALEM AND ITS SURROUNDING TOWNS WERE AT REST AND PROSPEROUS…?: The prophets in view had lived before the captivity when the whole land and its cities were still full of inhabitants (eg, Isa 58:3-9; Joel 1:14; 2:12). Now there were far fewer Israelites occupying the land.

AND THE NEGEV AND THE WESTERN FOOTHILLS WERE SETTLED?: The Negev to the south of Beersheba and the foothills (Shephelah) toward the Mediterranean coast were grazing and agricultural areas in which the returnees had not yet settled.

Zec 7:8

Vv 8-14: The command to repent.

Zec 7:13

Vv 13,14: Since the forefathers refused to listen to the Lord’s Spirit when He called to them (cp Neh 9:20,30; 2Pe 1:21), the Lord refused to listen to them when they called to Him in prayer (cp Jer 11:11-14). Instead He scattered them among many nations, as though a windstorm had blown them off the Promised Land (cp Deu 28:36,37,64-68; Hos 13:3). As a result, the land had become desolate with none of the Israelites returning to it during the Captivity (cp Deu 28:41,42,45-52). This desolation of the formerly “pleasant land” of Israel was due to the sin of the people (cp Psa 106:24; Jer 3:19; Dan 11:16,41).

“While Zechariah may well not have answered the original enquiry directly, he had nevertheless taken up the very essence of ritual in the heart of the worshiper, which was that the outward form of religious activity was useless and lifeless without an accompanying spirit of obedience, confession and repentance” (Ellis).

Zep 2:1

GATHER TOGETHER: Zephaniah called the shameless people of Judah to gather together, evidently in a public assembly, to repent (cp Joel 2:12-14).

Zep 2:2

CHAFF: Suggestive of that which is worthless, to be swept away by the “wind” of war!

BEFORE THE DAY OF THE LORD’S WRATH COMES UPON YOU: Implying that repentance is still possible, though time is short. See Rom 9:22,23; 2Pe 3:15; 2Co 6:12.

Zep 2:3

SEEK RIGHTEOUSNESS: Which comes by faith: Gal 2:21; Rom 3:22; 4:3-9.

PERHAPS YOU WILL BE SHELTERED: “Sheltered” is the Heb “sathar”, a synonym of “zaphan”, which is probably the root of the name Zephaniah. Thus the prophet makes a play on words related to his own name.

Zep 2:4

Vv 4-15: For us, these can be both warning and encouragement: warning, because God is a jealous and holy God, whose longsuffering is not endless; but also encouragement, because His judgments on the nations are the prelude to the kingdom, when “the people of the world learn righteousness” (Isa 26:9).

In this section (Zep 2:4-15), four peoples or groups of peoples stand for the Gentiles in their totality: (a) To the west of Israel were the Philistines (vv 4-7) — modern Palestine; (b) To the east, Moab and Ammon (vv 8-11) — modern Jordan; (c) To the south, Cush (Ethiopia or southern Arabia) (v 12); and (d) To the north, Assyria or Babylon (vv 13-15) — modern Iraq.

These nations encircle Israel, which is of course at the center of God’s plan. Their “bounds” — both as to national boundaries and limits of influence — are set by God according to His purpose with His people Israel (Acts 17:26; Deu 32:8).

This is a comfort to those who see and understand the Divine Hand in world affairs. God has said, in effect, “This far you may come and no farther; here is where your proud waves halt” (Job 38:11). Even though around us men’s hearts are failing them for fear, if God be for US, then nothing will “harm” US except what HE causes or allows for our betterment.

Vv 4-7: Against the Philistines. See Lesson, Philistia in prophecy.

There were 5 major Philistine cities (1Sa 6:17; Josh 13:3), but in later days the prophets carefully leave Gath out of the picture (Amo 1:6-8; Zeph 2:4; Jer 25:20; Zech 9:5,6). Why? Uzziah, in his war against the Philistines, smashed up Gath, Jabneh and Ashdod (2Ch 26:6). The last of these was evidently strategic enough to warrant rebuilding (Isa 20:1), but the other two disappeared from history — and from prophecy also.

GAZA… ABANDONED… EKRON… UPROOTED: “Gaza” and “abandoned” sound similar in Hebrew, as do “Ekron” and “uprooted.”

AT MIDDAY: A sudden attack during the heat of the day, unexpected and thus successful.

Zep 2:5

PHILISTINES: The Philistines inhabited the Mediterranean seacoast, and they had come from Crete (cp 1Sa 30:14; 2Sa 8:18; 20:23; 1Ch 18:17; Eze 25:16). See Lesson, Philistia in prophecy.

I WILL DESTROY YOU: Pharaoh Neco II of Egypt (609-594 BC) initially fulfilled this prophecy (cp Jer 47).

Zep 2:6

THE LAND BY THE SEA… WILL BE A PLACE FOR SHEPHERDS AND SHEEP PENS: The flat Philistine seacoast would become depopulated pastures, and its caves — there are many in Mt Carmel — would serve as refuges for shepherds and folds for sheep.

Zep 2:7

IT WILL BELONG TO THE REMNANT OF THE HOUSE OF JUDAH…: After this destruction, the survivors from Judah would take possession of the coastal plain and pasture their sheep there.

IN THE EVENING THEY WILL LIE DOWN IN THE HOUSES OF ASHKELON. THE LORD THEIR GOD WILL CARE FOR THEM; HE WILL RESTORE THEIR FORTUNES: They would also take over the houses in Ashkelon and make them their homes because Yahweh would care for this remnant and restore their fortunes (cp Zep 3:20; Gen 15:18-20).

Zep 2:8

Vv 8-11: Against Moab and Ammon. The sons of the incestuous unions between Lot and his daughters (Gen 19:37,38), characterized by pride and hostility toward Israel. They had repeatedly lifted themselves up as enemies of God’s chosen people (cp Num 22; 24:17; Jdg 3:12-14; 10:7-9; 11:4-6; 1Sa 11:1-11; 2Sa 10:1-14; 2Ki 3).

INSULTED MY PEOPLE: Hiring Balaam to curse Israel (Num 22:4).

THEIR LAND: Or “MY borders” (LXX). Israel’s land was really God’s land.

Zep 2:9

MOAB WILL BECOME LIKE SODOM: Moab was adjacent to the Dead Sea. Note also the closeness of Moab, through Lot, with Sodom — his old city.

A WASTELAND FOREVER: A “perpetual” desolation, that is, UNTIL the remnant of Israel will possess the land!

Zep 2:11

WHEN HE DESTROYS ALL THE GODS OF THE LAND: Lit, “famishes”! The gods of the nations, like Molech, will have no more child sacrifices to “feed” upon!

THE NATIONS OF EVERY SHORE: The most distant parts of the earth (Psa 72:10; Isa 11:1; 60:12).

Zep 2:12

CUSHITES: Zephaniah’s oracle against Cush, or Ethiopia, is very brief (cp Isa 18 — 20; Jer 46; Eze 29 — 32). Biblical Ethiopia occupied the territory now held by southern Egypt, Sudan, and northern Ethiopia. The Ethiopians were the southernmost (really southwestern-most) people known to the Judeans. God promised to send His sword against this nation. His instrument of judgment proved to be Nebuchadnezzar who defeated Ethiopia shortly after overrunning all of Judah in 586 BC (cp Eze 30:4,5,9,24,25). The prophet gave no reason for this overthrow, though it must be that Ethiopia shared the same disregard for Yahweh and His people that the other nations he condemned did.

Zep 2:13

ASSYRIA, NINEVEH: Zephaniah also prophesied the destruction of Assyria to Judah’s north (really northeast) and her capital Nineveh (cp Isa 13:1 — 14:27; 21:1-10; Jer 50; 51). Nineveh fell to the combined forces of Babylonia, Media, and Scythia in 612 BC. The LORD would make Nineveh a parched desolation (cp Nah 3). Until her fall Nineveh had much water surrounding and circulating through it, but in the future she would be dry (cp Nah 1:8; 2:6,8).

Zep 2:14

Beautiful Nineveh would become a dwelling place for wild animals and birds rather than populated with multitudes of sophisticated citizens. The very idea must have seemed incredible in Zephaniah’s day because Nineveh was the greatest city in the ancient Near East.

Zep 2:15

WHAT A RUIN SHE HAS BECOME: Assyria fell to Babylon in 612 BC.

Zep 3:1

Zep 3: “The prophet sees a Jerusalem that has forgotten its Husband, and has sought after other lovers; the people compromised the Truth, and let worldliness enter into the sphere of their experiences. But in the discipline of Jerusalem, the Spirit would remove the oppressor, Nineveh. Zephaniah shows the purpose of His judgmental hand over Jerusalem and the nations, and now in Zep 3 there is an explanation of how the vindication of His Name is accomplished and great blessings flow from His mercy. So the final chapter sets out the divine program for the future: [1] Why Jerusalem must be punished: vv 1-7. [2] The Purging of Evil and the Conversion of the people: vv 8-10. [3] Israel shamed and sanctified: vv 11-13. [4] Israel comforted, blessed and exalted to honour before all, through the presence of Yahweh: vv 14-20. With what a lovely panorama the prophecy concludes (v 20). The Good Shepherd is seen bringing his flock into the fold, naming each one, and causing Israel to become a praise in all the earth. This will be done before all mankind, so that all will see Yahweh’s purpose with Israel down the centuries, now to be vindicated to the honour of His great name” (GEM).

The sins of Jerusalem were four, and the reasons for those sins were likewise fourfold:

Time: 520 BC — during a 4-month period.

Haggai referred to himself as simply “the prophet Haggai” (1:1; etc). Nothing is known about Haggai’s parents, ancestors, or tribal origin. His name apparently means “festal” or possibly “feast of Yahweh” — appropriate since much of his prophecy deals with the blessings of the coming Kingdom. It is a form of the Hebrew word “hag”, meaning “feast” (cp the Arabic “haj”).

Ezra mentioned that through the prophetic ministries of Haggai and Zechariah the returned Jewish exiles resumed and completed the restoration of their temple (Ezra 5:1,2; 6:14; cp Zec 8:9; and — in the Apocrypha — 1 Esdras 6:1; 7:3; 2 Esdras 1:40; Ecclesiasticus 49:11).

Haggai exhorts them to “consider their ways” and to complete the Temple whose foundation had been laid 18 years before. (The people responded and the Temple was completed in 516 BC.) Haggai further pronounces that pagan empires will be overthrown by God, and Judah will be elevated during the time of the Messiah.

Key verse: “Give careful thought to your ways. You have planted much, but have harvested little… You earn wages, only to put them in a purse with holes in it… build the house, so that I may take pleasure in it and be honoured” (Hag 1:5,6,8).

Outline

1. First message: the call to rebuild the temple: Hag 1:1-11 2. The response of Zerubbabel and the people: Hag 1:12-15 3. Second message: The temple to be filled with glory: Hag 2:1-9 4. Third message: a defiled people purified and blessed: Hag 2:10-19 5. Fourth message: the promise to Zerubbabel: Hag 2:20-23

Hag 1:1

See Lesson, Prophet, the.

See Lesson, Minor prophets, and their messages.

See Lesson, Post-exile period, dates.

Vv 1-11: First message: the call to rebuild the temple.

IN THE SECOND YEAR OF KING DARIUS, ON THE FIRST DAY OF THE SIXTH MONTH: The Lord gave Haggai this message on the first day of the sixth month in the second year that Darius I (Hystaspes) ruled as king over Persia. This was Elul 1 (Aug 29), 502 BC. Each new month began with a new moon, and the Israelites commonly celebrated the occasion with a new moon festival (cp Isa 1:14; Hos 2:11). This first prophetic revelation that God gave in the Promised Land following the return from exile came on a day when most of the Israelites would have been in Jerusalem. The meaning of Haggai’s name (festal, or festal one) was appropriate in view of when the Lord gave this first prophecy through him.

Zechariah began his prophecy two months later (Zec 1:1).

ZERUBBABEL: The political governor (overseer) of the Persian province of Judah who had led they returnees back to the land (Ezra 2:2; etc). He was the son of Shealtiel (Ezra 3:2, 8; 5:2; Neh 12:1; etc) and the grandson of King Jehoiachin (Jeconiah), one of the descendants of King David (cp 1Ch 3:17-19; Mat 1:12).

JOSHUA: The high priest of the restoration community and a descendant of Aaron. He was the son of Jehozadak, who had gone into Babylonian captivity in 586 BC (1Ch 6:15; cp Ezra 3:2,8; 12:1,8).

Paired with Zerubbabel, Joshua typified the Lord Jesus Christ, in his dual role of King and Priest (cp Psa 110; Heb 7) — reestablishing the Kingdom of Israel and rebuilding the Temple of God.

Hag 1:2

THE TIME HAS NOT YET COME FOR THE LORD’S HOUSE TO BE BUILT: Construction on the temple had begun 16 years earlier but had ceased — due most likely to opposition from the Israelites’ neighbors who were mostly Samaritans (Ezra 3:8-13; 4:1-5,24). The people seem to have been waiting for some indication from God that they should resume building, but in the meantime they were busy building their own houses and had forgotten God’s previous commands to rebuild the temple. They were very practical when it came to building homes for themselves. They saw the need and proceeded to do something about it. But when it came to building a house that would honor Yahweh, enable them to worship Him as He had commanded, and exalt His reputation in their land, they were waiting. Seventeen years had passed. It was time to finish the unfinished temple structure, but the people put it on hold while they gave priority to what was more important to them.

“We often get our priorities out of order. We wait for direction from God to act when He has already told us what He wants us to do. While we wait, we get involved in matters that occupy our energy and resources that are self-directed. What we should be doing is reading the Word, learning what God wants us to do, and then putting first things first. We need to make His agenda our agenda. When we do this, He will be with us and will provide all we need to carry out His will successfully (cp Mat 6:33)” (GCM).

Hag 1:4

IS IT A TIME FOR YOU YOURSELVES TO BE LIVING IN YOUR PANELED HOUSES, WHILE THIS HOUSE REMAINS A RUIN?: “The doctrine of Purgatory is false. So is that of the larger hope. Akin to these untruths is the notion that we can idle away our Master’s time without imperilling our salvation. Whilst contemptuously thrusting aside the first two errors, let us not nurse the last. They are equally bad and fatal. Unbelief — a refusal to take God at His word — is at the bottom of them all. Each is a repetition of the old, old story: ‘Ye shall not surely die.’ We require to be very much on our guard against these and similar truth-hating, ease-loving, duty-procrastinating doctrines. Now is the day of salvation — the day for work and for exhibiting faithfulness — and we shall have no other. No work — no wage: this is the inexorable decree of the Scriptures. Are we disposed to idleness? — to look on with folded arms whilst others toil?

“Are we merely living on the labor of others? — allowing day after day to pass without the slightest effort to further the interests of our absent Master? If so, let us bestir ourselves ere it is too late. Night, when no man can work, is approaching for us all. In the hour of death, and much more in the hour of judgment, the sluggards of Christ’s household will bewail their folly. ‘Woe to the christian brother (said Bro Thomas) who presents himself at the tribunal of Christ with nothing else to offer but a hidden truth.’ Are we drones? Then let the shameful end of the slothful servant in the parable of our Lord sober and energize us (Mat 25:26). Let us unstop our ears to the voice which speaks so solemnly from heaven: ‘Behold I come quickly, and my reward is with me, to give every man according as his work shall be’ ” (ATJ).

PANELED HOUSES: This apparently describes quite luxurious homes, though the Heb word “sapan” (“paneled”) can mean simply houses with roofs. Wooden paneling or plaster that covered the walls and possibly the ceilings seems to be in view. “Many Christians are like those ancient Hebrews, somehow convincing themselves that economy in constructing church buildings [or financing God’s work] is all-important while at the same time sparing no expense in acquiring their personal luxuries” (EBC).

Hag 1:5

GIVE CAREFUL THOUGHT TO YOUR WAYS: “Consider your ways” (AV). The LORD called “the people” to evaluated what they were doing in the light of their present situation — to carefully and honestly and ruthlessly evaluate their motives and their actions. This warning comes five times in one short prophetic book (v 7; Hag 2;15,18,18).

Hag 1:6

YOU HAVE PLANTED MUCH, BUT HAVE HARVESTED LITTLE. YOU EAT, BUT NEVER HAVE ENOUGH. YOU DRINK, BUT NEVER HAVE YOUR FILL. YOU PUT ON CLOTHES, BUT ARE NOT WARM. YOU EARN WAGES, ONLY TO PUT THEM IN A PURSE WITH HOLES IN IT: They were not experiencing God’s blessings very greatly. They sowed much seed but harvested only modest crops (cp vv 10,11; Hag 2:15-17,19). The food and drink that they grew only met their minimal needs. They had so little fiber from which to make clothing that their clothes were very thin and did not keep them warm. Their purses seemed to have holes in them in the sense that the money they put in them disappeared before they could pay all their bills. This was divine chastening for disobedience (cp Lev 26:18-20,26; Deu 28:38-41). They should have put Yahweh first; they should have rendered to Him His due, and then He would have abundantly repaid and blessed them (Mal 3:10; Pro 3:9,10).

Hag 1:8

GO UP TO THE MOUNTAINS AND BRING DOWN TIMBER AND BUILD THE HOUSE: Yahweh urged them to go to the mountains where trees grew abundantly, to cut them down, and to continue rebuilding the temple (cp Ezra 3:7). The emphasis was not so much on skill in craftsmanship, as on willingness to do the work, and to see that it was done. The completed temple would please and glorify Him — not just in its appearance, but in what it implied: the combined labor of many faithful ones.

Hag 1:9

WHAT YOU BROUGHT HOME I BLEW AWAY: Apparently their grain was so light and small that much of it blew away with the chaff when they threshed it.

WHY?… BECAUSE OF MY HOUSE, WHICH REMAINS A RUIN, WHILE EACH OF YOU IS BUSY WITH HIS OWN HOUSE: The reason was clear. They had neglected the temple and had given all their time and energy to providing for themselves by building their own houses. God had brought these material reverses upon them so that they might be properly exercised and instructed thereby (Hag 2:17; Lev 26:3-5; Mal 3:10; Mat 4:4).

Hag 1:10

Vv 10,11: The hot weather and poor harvests that the returned exiles were enduring were due to their selfish behavior (cp Lev 26:19,20; Deu 28:22-24). Dew was the only form of moisture that plants enjoyed during the hot summer months, beside artificial irrigation, but even that was unavailable. Yahweh had decreed drought that affected all their essential products and all aspects of their lives.

Spiritually speaking, the most dreadful drought and famine has to do with hearing the word of God (Amos 8:11).

Hag 1:12

Vv 12-15: The response of Zerubbabel and the people.

THE WHOLE REMNANT OF THE PEOPLE OBEYED THE VOICE OF THE LORD THEIR GOD: Haggai referred to the people as a remnant (here and also in v 14 and in Hag 2:2), not merely because they were survivors of the Babylonian Exile but also because they were becoming what the remnant of God’s people should always be — those who are obedient within their covenant relationship to the Lord (cp Isa 10:21).

Hag 1:13

“I AM WITH YOU,” DECLARES THE LORD: The people’s obedient response resulted in the LORD sending another message to Haggai, His messenger. He reported that Yahweh was with them (cp Hag 2:4). This assurance of His divine enablement guaranteed their success as they continued obeying by rebuilding the temple. It is God’s presence with us more than anything else that guarantees our success as we carry out His will (cp Jos 1:1-9). Our loving obedience results in Him drawing close, but our disobedience leads Him to withdraw His presence.

Hag 1:14

Vv 14,15: Yahweh stirred up the two leaders and the people to resume work on the temple (cp Ezra 1:5). Despite the continuing opposition of the Samaritans in the land (Ezra 5:3), work began again on the twenty-fourth day of that very month. Perhaps it took three weeks for the people to make their decision and make preparations, including cutting wood (cp v 8). There was also a harvest of figs, grapes, and pomegranates in the month of Elul, which may also have delayed them.

Zec 2:1

Zec 2: The vision of the surveyor: “The third vision that came to the prophet in his night of visions revealed that Jerusalem’s downtreading is limited. The busy activity of measuring and building of the literal temple, and the ministrations accounted therein as recorded by Ezra form the basis of this vision. It is of great encouragement to the faithful of the remnant. So Zechariah records: [1] The angelic explanation of the destiny of Jerusalem: vv 1-5. [2] The call to redemption: Flee out of Babylon: vv 6-8. [3] Evidence of the divine hand: v 9. [4] Yahweh the Redeemer of Israel: vv 10-13. It is important to identify the personalities in the first four verses. The man of v 1 is the young man of v 4. The angel of v 3 (and also of Zec 1:19) is the ‘him’ of v 4. There was a further angel in v 3” (GEM).

V 1: Zechariah saw a man (ie, an angel who looked like a man) with a measuring line in his hand (cp Zec 1:11; 6:12; Eze 40:2,3). What is the purpose of the “measurement” — to punish or to bless? The remaining vv suggest the second of these.

Zec 2:2

TO MEASURE JERUSALEM, TO FIND OUT HOW WIDE AND HOW LONG IT IS: This surveying would have been preparation for restoring and rebuilding the city. The restoration of Jerusalem in progress in Zechariah’s day was only a preview of a much grander future restoration to be described (cp Jer 32:15; Eze 40:3,5; Rev 11:1).

IF the measurement is for the purpose of punishing (eg, 2Sa 8:2; Amos 7:8,17), then a measured width and length suggest that both the duration and the intensity of the punishment will be limited by Almighty God (cp Jer 30:11).

Zec 2:3

Another angel, possibly the angel of the LORD (Zec 1:11,12), came forward to meet Zechariah’s guiding angel as he was going out toward the “man” with the measuring line.

Zec 2:4

RUN, TELL THAT YOUNG MAN, JERUSALEM WILL BE A CITY WITHOUT WALLS BECAUSE OF THE GREAT NUMBER OF MEN AND LIVESTOCK IN IT: He instructed him to tell “that young man,” Zechariah, that Jerusalem would expand beyond its walls because so many people and cattle would live in it (cp Eze 38:11). During the restoration period, the Jews built walls around the city to make it secure, yet few people wanted to live in it (cp Neh 11:1,2; 7:4). This prophecy must have a future fulfillment, though it doubtless encouraged Zechariah’s contemporaries to rebuild the city in their day.

Zec 2:5

I MYSELF WILL BE A WALL OF FIRE AROUND IT: Yahweh promised to be Jerusalem’s defense instead of a physical wall and to be the glory in her in contrast to any human glory. Such a promise would have been a great encouragement to the returnees from captivity. Yahweh Himself (emphatic in the Hebrew text) would provide security by His protection and presence (cp Zec 1:16; Psa 24:7-10).

I WILL BE ITS GLORY WITHIN: Though God did protect the returnees, His promise has not yet found fulfillment. The wall of fire that Yahweh would be recalls the Shekinah Glory of the LORD, enshrined in a pillar of cloud and fire by which God visualized His protecting presence at various times throughout her history (Exo 13:21-22; 14:19,20; 40:34; Isa 4:5-6).

“This anticipates the LORD’s personal presence through the Messiah in His kingdom on earth (cp Zec 2:11-12; 14:9; Isa 60:19; Ezek 43:1-5; 48:35)” (EBC).

Both the second and third visions guarantee the future safety of Jerusalem. Since Jerusalem has not been safe for millennia, it seems reasonable to expect a fulfillment in messianic times. The glory that had previously inhabited the city and the temple had departed, as Ezekiel saw in vision (Eze 8:4; 9:3; 10:4,18; 11:23), but at some future date it will visibly return (Eze 43:1-5).

Zec 2:6

FLEE FROM THE LAND OF THE NORTH… FOR I HAVE SCATTERED YOU TO THE FOUR WINDS OF HEAVEN: The LORD called His people to flee from the land of the north (cp Jer 3:18; 16:15; 23:8; 31:8) where He had scattered them as the four winds (cp Isa 43:5,6; 49:12). Most of the Israelite exiles had gone into captivity in Assyria, and most of the Judean exiles went into captivity in Babylon. However, there were many other Israelites who had been taken or had fled to Egypt (Jer 43:7), Moab, Ammon, and Edom (Jer 40:11-12), Persia, and many other nations. These were Jews who later constituted the Diaspora, those who did not return to Palestine but remained dispersed throughout the ancient world. In the LD they will not only be brought back to their land — they will also be converted and transformed (Eze 20:33-38; Rom 11:26).

Zec 2:7

ESCAPE, YOU WHO LIVE IN THE DAUGHTER OF BABYLON: The LORD called these people to escape from Babylon among whose daughters they lived. This was a call for the Jews still living in Babylon to return home in Zechariah’s day and help rebuild their nation. But it is also, because of the context and lack of fulfillment, a prophetic call to those living in the end times to abandon the “Babylon” of their day (cp Rev 18:4-8).

Zec 2:8

AFTER HE HAS HONORED ME: The KJV has “after the glory” — prob ref to the apocalypse of glory of Christ and the saints (1Ti 6:15,16; 2Pe 1:4; Rev 3:12). After Christ is glorified in his saints (2Th 1:10), he will turn his attentions to the world at large.

WHOEVER TOUCHES YOU TOUCHES THE APPLE OF HIS EYE: No one can touch Israel with impunity: Jer 12:14; Eze 36:22-24; Isa 54:17; Rom 11:28.

THE APPLE OF HIS EYE: Lit, the “gate”, the pupil, which is the most sensitive part) of His eye (cp Deu 32:10; Psa 17:8). “When God looks at the world, He does so through the ‘eye’ of Israel” (Tes 54:340).

Zec 2:9

I WILL SURELY RAISE MY HAND AGAINST THEM… THEN YOU WILL KNOW THAT THE LORD ALMIGHTY HAS SENT ME: “The person whom the Lord would send as His representative (‘Me’) could not be Zechariah, in view of what the following verses say He would do. He must be Messiah, the only one with sufficient power and authority to fulfill what God predicted here. He would simply wave His hand over these nations in a menacing gesture and they would become plunder for the Israelites whom they had enslaved (cp Est 7:10; Isa 11:15; 14:2; 19:16; Gal 6:7,8). Then God’s people would know that Yahweh of armies had sent this One (cp Isa 61:3; John 17:4). This would be the sovereign LORD’s doing, so the Jews should rejoice, return to the land, and prepare” (Const).

Zec 2:10

I AM COMING, AND I WILL LIVE AMONG YOU: The Israelites in Jerusalem and elsewhere were to rejoice because the LORD promised to intervene for them and to dwell among them. This purpose will be fulfilled in the Last Days (Jer 33:9; Rev 21:3).

Zec 2:11

MANY NATIONS WILL BE JOINED WITH THE LORD IN THAT DAY: To be “joined” is to be “converted” (cp Jer 3:17,18; Isa 60:12). His return to Jerusalem would prompt the nations to come there and acknowledge Him as sovereign (cp Psa 47:9; 96:1; 97:1; 98:4). Many nations would turn to the Lord in that day (the end-time day of the Lord: cp Zec 14; Isa 2:12-21; 24 — 27; Joel 1:15; 2:28 — 3:21; Amos 5:18-20; 9:11-15; Zeph).

Thus will be fulfilled the promises to Abraham (Gen 12:1-3; 17:4; Rom 4:18).

AND WILL BECOME MY PEOPLE: They will become part of His family of believers (Zec 8:20-23; Gen 12:3; 18:18; 22:18; Isa 2:2-4; 60:3). They would resemble Him as well as acknowledge Him (cp Isa 56:6-8; 60:3,21).

I WILL LIVE AMONG YOU AND YOU WILL KNOW THAT THE LORD ALMIGHTY HAS SENT ME TO YOU: He would dwell in the midst of His people (cp Zec 8:3; John 1:14; 2Co 6:16; Rev 21:3), and they would know that Yahweh had sent this One. This is clearly a reference to Messiah’s second advent, not His first advent.

“In fulfillment of the great OT covenants, particularly the Abrahamic covenant, this section anticipates full kingdom blessing in the messianic era… This language is ultimately messianic — indirectly or by extension from God in general to the Messiah in particular” (EBC).

Zec 2:12

THE LORD WILL INHERIT JUDAH AS HIS PORTION IN THE HOLY LAND: The whole of the land of Canaan will be set apart for God and His people, but esp the land allocated to Judah (the royal tribe) will belong to Yahweh.

AND WILL AGAIN CHOOSE JERUSALEM: For special blessing (cp Isa 19:24,25). Cp also Mat 5:35; 2Ch 12:13; Psa 132:13,14; Isa 49:14-16.

Zec 2:13

BE STILL BEFORE THE LORD, ALL MANKIND: All mankind, or all “flesh”, in its many and varied manifestations — social and religious and political institutions — will be humbled before the LORD in that day.

HE HAS ROUSED HIMSELF FROM HIS HOLY DWELLING: The temple of His Glory in Jerusalem, the new “center” of the world!

Zec 3:1

Zec 3: The cleansing and restoration of the High Priest: “This vision describes the change of raiment and promise of glory for Joshua, the high priest, type of Jesus Christ. Faced with the [1] opposition of Satan: vv 1,2, the prophecy sees the wonderful and faithful toil of Joshua (Christ), for the restoration of the city of Jerusalem (the typical Brotherhood of Faith). The high priest is identified with a condition of uncleanness, and requires a change of raiment: vv 3-5. Then comes [2] The divine injunction: vv 6,7, and [3] The men of sign — the company of associates to Joshua, who are elevated with him to glory. Thus is depicted the great Redeemer and his faithful Community, all redeemed form the nature of flesh to that of glory” (GEM).

See Lesson, Zec 3 and Enoch.

JOSHUA THE HIGH PRIEST STANDING…: “In Joshua the high priest we see a picture of each and every child of God, who has been made nigh by the blood of Christ, and has been taught to minister in holy things, and enter into that which is within the veil. Jesus has made us priests and kings unto God, and even here [and now] we exercise the priesthood of consecrated living and hallowed service. But this high priest is said to be ‘standing before the angel of the Lord,’ that is, standing to minister. This should be the perpetual position of every true believer. Every place is now God’s temple, and His people can as truly serve Him in their daily employments as in His house. They are to be always ‘ministering,’ offering the spiritual sacrifice of prayer and praise, and presenting themselves a ‘living sacrifice’ ” (CHS).

SATAN STANDING AT HIS RIGHT SIDE TO ACCUSE HIM: Historically, it was the Samaritans who constituted the “satan”, or adversary — opposing the building and the work of the Temple at Jerusalem. In NT times, the “satan” was the Pharisees and Sadducees, who opposed the work of the antitypical “Joshua”, the Lord Jesus, in building the spiritual “temple” of God.

Standing at the right hand was the traditional place where an accuser stood in Jewish life (cp 1Ch 21:1; Psa 109:6).

Zec 3:2

THE LORD REBUKE YOU: And this petition was fulfilled both in the days of Zechariah (Ezra 6:7) and those of Christ (Luk 21:20-24).

THE LORD… WHO HAS CHOSEN JERUSALEM: Joshua was secure from “Satan’s” accusations because of the LORD’s sovereign choice of Jerusalem (cp Zec 12:2). “Who will bring any charge against those whom God has chosen? It is God who justifies” (Rom 8:33).

IS NOT THIS MAN A BURNING STICK SNATCHED FROM THE FIRE?: The LORD then referred to Joshua as a burning stick plucked from the fire (cp Amos 4:11). If Joshua represents the “priesthood” of Israel, then the fire must refer to the Babylonian captivity, in which Israel had been almost destroyed, and the stick refers to the surviving remnant of faithful. Israel had experienced another brush with extinction at the Exodus (Deu 4:20; 7:7,8; Jer 11:4); she would escape again — at least, the “remnant” — in 70 AD (Acts 2:19,20); and she will do so one final time in the Tribulation (Zec 13:8,9; Jer 30:7; Rev 12:13-17).

Zec 3:3

JOSHUA WAS DRESSED IN FILTHY CLOTHES: Joshua the High Priest labored right alongside the other Israelites, in the dirt and debris of the fallen Temple, in order to lay the foundation of the new Temple.

In type, this describes the fallen human nature (Mar 7:20-23; Rom 7:18) of the Lord Jesus Christ, who labored down in the debris and uncleanness with his fellowmen, to save them — to save US! — out of that condition. Cp Heb 4:15; 1Pe 2:24; Isa 53:6,10.

Zec 3:4

TAKE OFF HIS FILTHY CLOTHES… I HAVE TAKEN AWAY YOUR SIN…: The LORD then instructed others who were standing before Him, probably angelic servants, to remove Joshua’s filthy garments (cp Exo 28:8,9,41; Lev 8:7-9; Num 20:28). The LORD explained that these garments symbolized the high priest’s (Israel’s) iniquities, which He had forgiven. He promised to remove his representative’s filthy robes and replace them with festal, stately robes, the apparel of royalty and wealth, symbolic of God’s righteousness (cp Isa 3:22). Thus God would restore Israel to her original calling as a priestly nation (cp Exo 19:16; Isa 61:6).

In typical fulfillment, this describes the Lord Jesus Christ, the “sin-bearer” for mankind, healed of his sin-prone mortal nature, and clothed upon with immortality: “While Zechariah was beholding, he saw the garments of Joshua, the High Priest, changed; and was instructed that the action represented the putting away of iniquity which the priest is supposed to bear. In this we see, by the light of NT, the change of nature, or body, in relation to the Christ, ‘whom,’ says Paul, ‘we know henceforth no more after the flesh.’ [2Co 5:16] He was crucified in ‘flesh of sin;’ and then sin was ‘condemned in the flesh.’ [Rom 8:3] But when he rose again he became spirit-body, called by Paul ‘pneuma hagiosunes’, spirit of holiness: Rom 1:4. He is now the Angel-High Priest of Jehovah, no longer oppressed with our filthy nature, but ‘clothed in a garment white as snow’ (Dan 7:9) reaching to the foot (Rev 1:13)” (Eur ch 1).

Zec 3:5

THEN I SAID, “PUT A CLEAN TURBAN ON HIS HEAD”: Zechariah chimed in suggesting that the angelic dressers also put a clean turban on Joshua’s head, which they did along with his other garments. A plaque on the front of the high priest’s turban read “Holy to the Lord” (Exo 28:36; 39:30). This is what Israel will be in the future, a holy nation of holy priests. The LORD observed all that was happening, approving and directing all the changes in Joshua’s condition.

In a NT context, this refers to Christ — having been proved sinless — being glorified (Phi 2:8-11), and constituted a High Priest forever, after a new and eternal order (Heb 7).

Zec 3:7

“Then the angel of the Lord admonished Joshua. He promised, in the name of sovereign Yahweh, that if Joshua obeyed the Lord and served Him, Joshua would govern the temple, have charge of the temple courts, and enjoy free access into the Lord’s presence. He could come into the Lord’s presence like the angels who stood before Him. Joshua’s commission pertained to a priestly function within the framework of a covenant relationship. As always, faithful, obedient service leads to further opportunities for service.

The Lord specified two conditions and promised three results. The first condition was Israel’s practical righteousness; she had to walk in His ways faithfully with heart and hand (cp Deu 10:12-22; 28:9). Second, she had to carry out her priestly duties faithfully. If Israel did these things, she would govern God’s house (people and temple; cp Deu 17:8-13; Jer 31:7), have charge of His courts –keeping them pure (cp Isa 56:7; Jer 31:22), and enjoy free access to God (cp Exo 19:6; Isa 61:6; Heb 4:16; 10:19-22).

” ‘In all this the person and work of Joshua’s greater namesake, Jesus, was being anticipated. The faithful high priest of the pre-Christian era entered into God’s presence as the Christian [believer priest] does “by grace through faith” [cp Heb 4:14-16]’ (Baldwin)” (Const).

Zec 3:8

MEN SYMBOLIC OF THINGS TO COME: “The miracle, which is to be seen in Joshua and his priests, consists … in the fact that the priesthood of Israel is laden with guilt, but by the grace of God it has been absolved, and accepted by God again, as the deliverance from exile shows, and Joshua and his priests are therefore brands plucked by the omnipotence of grace from the fire of merited judgment. This miracle of grace which has been wrought for them, points beyond itself to an incomparably greater and better act of the sin-absolving grace of God, which is still in the future” (KD).

MY SERVANT, THE BRANCH: This is a double title of Messiah (cp Zec 6:12; Psa 132:17; Isa 11:1; 53:2; Jer 23:5; 33:15). Here, as Yahweh’s servant (Isa 42:1; 49:3, 5; 52:13; 53:11; Eze 34:23-24), Messiah would come into the world to do His Father’s will, including redeeming, cleansing, and restoring Israel to God’s intended place for her.

“As Branch, the Messiah is represented in the OT in four different aspects of his character (King, Servant, Man, and God). These aspects are developed in the NT in the four Gospels: (1) in Matthew as the Branch of David, ie, as the Davidic messianic King (Isa 11:1; Jer 23:5; 33:15); (2) in Mark as the Lord’s Servant, the Branch (Isa 42:1; 49:6; 50:10; 52:13; Ezek 34:23-24; Zech 3:8); (3) in Luke as the Man whose name is the Branch (Zech 6:12); and (4) in John as a the Branch of the Lord (Isa 4:2)” (EBC).

Zec 3:9

THE STONE I HAVE SET IN FRONT OF JOSHUA: The stone, too, is a common figure of God and Messiah in the Bible (10:4; Exo 17:6; Num 20:7-11; Psa 118:22; etc). In the past God promised that the Stone would be a secure, never-failing refuge for His people (Isa 28:16; 1Pe 2:6). When Messiah appeared, however, He proved to be a stone over which the Jews stumbled and an offensive rock to them (Psa 118:22-23; Isa 8:13-15; Mat 21:42; 1Pe 2:4-9). Presently He is the foundation stone, the chief cornerstone of the church (Eph 2:19-22). And in the future He will be the great stone that smites the nations (Dan 2:35, 45).

THERE ARE SEVEN EYES ON THAT ONE STONE: Seven stones sig complete, divine intelligence (Zec 1:10; 4:10; 2Ch 16:9; Isa 11:2; Eze 1:18; 10:12; Col 2:3, 9; Rev 5:6). The eyes of the LORD — ie the angels — are watching over this “Stone”, and helping it accomplish its desired work.

I WILL ENGRAVE AN INSCRIPTION UPON IT: What is engraved upon the Stone of Jesus? (1) the name of the Father, ie, Yahweh, found in “Yah-shua”, the Salvation of God; (2) the reaffirmation of this at his baptism: “This is my beloved Son, in whom I am well-pleased!”; (3) the wounds in his hands and feet, by which he was “sealed” to the service of his Father; and ultimately (4) the reward he received: the divine nature:

“The writer, or engraver, is the Seven-Horned and Seven-Eyed Spirit (Zec 4:5; 5:6) who ‘engraves the graving thereof’. When the dead body prepared for the Spirit (Heb 10:5) was restored to life, and had come forth from the sepulchre, the Spirit, ‘in a moment, in the twinkling of an eye,’ engraved upon it, or impressed it with, every attribute necessary to constitute it ‘the Lord from the heaven’ — He ‘made it both Lord and Christ’. The precious stone had come out of the earth, whence all precious stones also come; but it had to be cut, polished, embroidered, and adorned, to bring out all the beauties of which it was susceptible. This the Spirit effected in the operation of raising the risen body to consubstantiality with the Deity.

“Now, it matters not whether it be one man to be made ‘the Lord from heaven,’ or a countless multitude of earthborns to be made the Holy Jerusalem ‘descending from the Deity out of heaven’ — the operation is the same. Every individual is subjected to a like polishing, embroidering, and adorning, as saith the Spirit who will do the work. ‘Him that overcometh,’ saith he, ‘I will make a pillar in the Nave of my Deity, and he shall go no more out; and I will write upon him the Name of my Deity, and the Name of the City of my Deity, New Jerusalem, which cometh down out of heaven from my Deity; and my new Name’ (Rev 3:12). To have the Name of Deity, the Name of the City, and the New Name, engraved or written upon one, is for such an one first to come into existence, and then, to become a constituent of the things engraved. He becomes one of the City of the Deity, New Jerusalem; and in the operation is married to the Spirit in so close and intimate a union, that he becomes one body, flesh, and bones, with the Spirit; so that all the earthiness and corruptibleness of his grave-body is ‘swallowed up of life;’ it loses its similitude to the nature of the first Adam; and acquires ‘the heavenly image’ of the Lord from heaven” (Eur 3:687).

I WILL REMOVE THE SIN OF THIS LAND IN A SINGLE DAY: Cp v 4. What Christ did for himself he also did on behalf of others: Heb 7:27; 9:28; 10:14. See also John 11:49-53; Zec 13:1; Isa 66:7,8; Rom 11:26,27.

Zec 3:10

EACH OF YOU WILL INVITE HIS NEIGHBOR TO SIT UNDER HIS VINE AND FIG TREE: Israel would enjoy peace and security as never before, even under the reign of Solomon (1Ki 4:25; cp 2Ki 18:31; Mic 4:4). Then God will lift the curse that He imposed on the creation at the Fall, and there will be agricultural prosperity as well as spiritual prosperity (Isa 11:1-9; 35; 65:17; Dan 7:13,14, 27; Mic 4:1-4). Paradise lost will become paradise regained.

Zec 4:1

Zec 4: The gold lampstand and the two olive trees: Further encouragement, this time to Zerubbabel specifically, with the knowledge that the temple (and esp the menorah here) will be established, and its light shine forth for all the world to see. And, in fulfillment of the type, that in the Kingdom, Christ will bring a glorious light that will enlighten the Gentiles (Isa 60:1,2).

Zec 4:2

A SOLID GOLD LAMPSTAND WITH A BOWL AT THE TOP AND SEVEN LIGHTS ON IT, WITH SEVEN CHANNELS TO THE LIGHTS: Lampstands generally, and the lampstands in the tabernacle and temple particularly, held removable lamps (Exo 25:31; 1Ki 7:49). Their purpose was to support that which holds up and bears the light (cp Mat 5:16; Rev 1:20; 2:5). In this case the lampstand or menorah represents the temple and the Jewish community, which were to hold the light of Israel’s testimony to Yahweh up to the rest of the world. The bowl on top of this lampstand contained oil that constantly replenished the lamps (cp v 12).

In the Heb (see AV mg), the these seven lamps are represented as being fed by “seven sevens” of pipes, or 49. This would suggest that each of the seven “lamps” had itself seven receptacles and seven separate wicks — or a total of 49 separate “lightstands”.

GOLD: Sym a tried faith, not faith in the abstract, but that which has been put to the test: 1Pe 1:7; Pro 17:3; Job 23:10; Lam 4:2.

Zec 4:3

THERE ARE TWO OLIVE TREES BY IT, ONE ON THE RIGHT OF THE BOWL AND THE OTHER ON ITS LEFT: Human maintenance of the lamps was unnecessary since the oil flowed from the trees to the reservoir to the lamps. This important feature of the vision stresses God’s singular provision of the oil (cp v 6).

In Rom 11 the two olive trees are said to represent Israel and the Gentiles. “In this vision they represent the royal priesthood of the Age to Come, who will convey the ‘oil’ of all nations, on a basis of faith in Christ (the golden pipes leading to the reservoir) to shine forth as light through their ministrations (the seven lamps)” (HPM).

Zec 4:6

NOT BY MIGHT NOR BY POWER, BUT BY MY SPIRIT: “This principle is an elliptical sentence… a kind of motto, as it were, to guide all endeavors and enterprises of the nation in these evil days. If we were to complete the ellipsis we might formulate the statement somewhat after the following fashion: If success is to be gained in the achievements of the people of God it will not be secured by what man can do but by the Spirit’s work” (Leupold).

Since Zerubbabel was leading the rebuilding of the temple and the restoration of the community, the LORD’s word to him was a word of encouragement. These restorations would not need an army of workers, as Solomon’s temple did (1Ki 5:13-18), nor unusually strong laborers. The strength of the workers, in fact, failed because the work was so strenuous (cp Neh 4:10). The work would succeed because of the supernatural grace (help) that the Lord would provided by His Spirit (cp Gen 1:2; Exo 15:8,10; 28:3; 31:3; Num 11:17-29; Jdg 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14, 19; 2Sa 22:16; Eze 37:1-14). This is, of course, true of any work that seeks to carry out God’s will in the world (cp 2Co 12:9).

Zec 4:7

WHAT ARE YOU, O MIGHTY MOUNTAIN?: Mountains are symbols of large obstacles (cp Isa 40:4; 41:15; 49:11; Mat 17:20; 21:21; Mark 11:23; 1Co 13:2). They are also symbols of kingdoms (cp Isa 41:15; Jer 51:25,26; Dan 2:35,45; Rev 17:5; etc). The whole process of temple restoration seemed like a mountainous job to the few who returned from exile. In addition, there was much opposition to building (Ezra 4:1-5,24), from such as the Samaritans, and the Israelites themselves proved unwilling to persevere in the task (Hag 1:14; 2:1-9).

BEFORE ZERUBBABEL YOU WILL BECOME LEVEL GROUND: God would reduce this “mountain” of difficulty to a flat plain by assisting the workers.

THEN HE WILL BRING OUT THE CAPSTONE TO SHOUTS OF ‘GOD BLESS IT! GOD BLESS IT!’: Zerubbabel would bring forth the top stone, the final stone on the project, with shouts of “Grace… to it.” The joyful cry of the people as they saw the last stone put in place would voice their prayer that God’s blessing would now rest on the beautiful structure that His grace had made possible.

(NT) Christ is the stone which the builders rejected, but which subsequently becomes the head stone of God’s spiritual temple: Psa 118:22; cp 1Pe 2:4-7: “There will exist contemporary with the resurrection, when Zerubbabel shall stand up again, ‘a great mountain’ in the political world, which is to be reduced to ‘a plain.’ But that this will not result by the power and strength of Israel under any organization they might constitute; for at that crisis their power and strength will have been utterly scattered; but it shall be accomplished by Jehovah’s Spirit, which will raise Zerubbabel and his companions from among the dead, to be the captains of Israel together with the living believers; and will be the strength and power energizing them all to the complete reduction of the Great Political Mountain of the Gentiles to the level of a summer threshing-floor: even to cause to go forth the Head, or Chief Stone, with shoutings of ‘Grace, grace unto him!’ ” (Eur 1:65).

The shouts of acclamation directed toward Christ are further mentioned in 2Th 1:10; Rev 5:9-14; 19:1-7; Phi 2:8,9; Mat 23:39.

Zec 4:9

THE HANDS OF ZERUBBABEL HAVE LAID THE FOUNDATION OF THIS TEMPLE; HIS HANDS WILL ALSO COMPLETE IT: As Zerubbabel had laid the foundation of the temple (Ezra 3:8-11; 5:16), so he would also complete it (cp Ezra 6:14-18). Construction began on the foundation of the temple in 536 BC and the last stone went in place in 515 BC. Then the people would know that it was indeed the LORD who had sent the messenger who brought this message to Zechariah.

THEN YOU WILL KNOW THAT THE LORD ALMIGHTY HAS SENT ME TO YOU: The messenger in view appears to be the angel of the Lord (cp Zec 1:11,12; 2:8,9,11; 3:1,5,6).

Zec 4:10

WHO DESPISES THE DAY OF SMALL THINGS?: The people would be ashamed that they had despised the rebuilding project as insignificant (cp Ezra 3:12; Hag 2:3).

MEN WILL REJOICE WHEN THEY SEE THE PLUMB LINE IN THE HAND OF ZERUBBABEL… THESE SEVEN ARE THE EYES OF THE LORD, WHICH RANGE THROUGHOUT THE EARTH: The LORD Himself was glad to see Zerubbabel building with his plumb line as His omniscient eyes surveyed all that was happening in the world (cp Zec 3:9; 2Ch 16:9). The Hebrew words translated “plumb line” may mean “separated [ie, chosen] stone” (Const). The LORD, in addition to His people, would rejoice when He saw the capstone put in place (cp Ezra 6:16-22). Now His people could serve Him as He purposed.

THE PLUMB LINE: In the antitypical temple (a spiritual temple) the Master Builder is Jesus Christ, and the plumb line will be the measure of inclusion or exclusion for the individual “stones” of the believers.

Zerubbabel as a type of Christ: “Small things marked the beginning of the work in the hand of Zerubbabel, but none might despise it, for the Lord had raised up one who would persevere until the headstone should be brought forth with shoutings. The plummet was in good hands. Here is the comfort of every believer in the Lord Jesus; let the work of grace be ever so small in its beginnings, the plummet is in good hands, a master builder greater than Solomon has undertaken the raising of the ‘temple’, and he will not fail nor be discouraged till the topmost pinnacle shall be raised. If the plummet were in the hand of any merely human being, we might fear for the building, but the pleasure of the LORD shall prosper in Jesus’ hand. The works did not proceed irregularly, and without care, for the master’s hand carried a good instrument. Had the walls been hurriedly run up without due superintendence, they might have been out of the perpendicular; but the plummet was used by the chosen overseer. Jesus is evermore watching the erection of his spiritual temple, that it may be built securely and well. We are for haste, but Jesus is for judgment. He will use the plummet, and that which is out of line must come down, every stone of it. Hence the failure of many a flattering work, the overthrow of many a glittering profession” (CHS).

Zec 4:13

DO YOU NOT KNOW WHAT THESE ARE?: Again the interpreting angel expressed surprise that Zechariah needed an explanation of these things (cp v 5). He did not want to give an interpretation if Zechariah could figure it out himself. Normally God does not provide additional information until we have done all we can to discover His meaning. To do so would discourage human effort.

Zec 4:14

THESE ARE THE TWO WHO ARE ANOINTED TO SERVE THE LORD OF ALL THE EARTH: It was their relationship to the Lord that equipped them for their tasks. “Anointed ones” is literally “sons of oil,” namely sons of God who had been anointed with oil as divinely appointed leaders. In Israel only the kings and the priests underwent anointing with oil for their ministries, and Zerubbabel and Joshua must be the individuals in view here. The references to anointing with oil and God’s enabling Spirit (v 6) combine to connect the oil as a symbol of the Spirit.

(NT) “Sons of oil” sym those who have been begotten by the Spirit-word (1Pe 1:22-25) and have been clothed with the Spirit-nature (1Co 15:44).

All Mosaic institutions served as parables and shadows of the “heavenly things” (Heb 8:5). Thus, Zerubbabel and Joshua point ultimately to the Messiah who combined the royal and priestly offices and functions in one person, the Branch (Zec 3:8; 6:12; Isa 11:1; Jer 23:5; cp Psa 110; Heb 7). In the Tribulation two other special witnesses will appear (cp Rev 11:3-12).

The point of this vision and its accompanying oracle was the Lord’s ability to bring a seemingly impossible project to completion successfully and gloriously through His anointed servants (first, Zerubbabel and Joshua — and then, in prophecy, the Messiah) and supernatural empowerment (cp 2Co 12:9). The lesson is applicable to any project that God has ordained and called His people to execute, including rebuilding the temple and building up the ecclesia of God (Mat 16:18).