Zechariah, a contemporary of the prophet Haggai, brings God’s messages to the returned exiles while they are rebuilding the Temple. When Zechariah began his ministry, the Jews had recently restarted their rebuilding efforts. The prophet Haggai, a contemporary of Zechariah, had already delivered several messages from the Lord, encouraging the Jews to complete the rebuilding (see Haggai 2:1). Now, one month later (“in the eight month”), Zechariah delivers his first message (1:1-6).
Zechariah’s first message gives an exhortation to the Jews to “return” to the Lord, coupled with a promise that He will “return” to them (1:3). Zechariah reminds them how the Lord “was very angry with your fathers” (1:2) for their unwillingness to “hear or pay attention” to the Lord’s message through the former prophets. The Lord had sent prophets to their fathers, repeatedly calling them to “return” to Him by turning from their “evil ways” and “evil deeds” (1:4). Because they refused, God decimated the nation and sent the survivors into exile. Only after experiencing God’s severe judgment did the surviving remnant respond with repentance to “the Lord of hosts” (a titled used nine times in chapter 1). They lamented the painful outcome of their rebellious ways: “As the Lord of hosts purposed to deal with us for our ways and deeds, so has he dealt with us” (1:6; an melancholy echo of Lamentations 2:17).
The message to the current generation of Jews was clear: “Do not be like your fathers” (1:4). The returned exiles must not repeat the folly of their fathers. Instead, they must “return” to the Lord by continuing to repent of all evil deeds and by devoting themselves to rebuilding the Temple.
Zechariah’s second message, which is the first of eight visions recorded in chapters 1-8, comes in the eleventh month of Darius’ second year (1;7; three months after Zechariah’s first message). In the night, he sees a vision of a “man riding a red horse” (1:8). The rider evidently dismounts and stands in a glen among a grove of myrtle trees. The man with the red horse is accompanied by at least three other horses, and presumably, their riders (“behind him were red, sorrel, and white horses”—1:8).
Zechariah asks an angel standing nearby who these riders are. The “man” (also called the “the angel of the Lord”) answers: “These are they whom the Lord has sent to patrol the earth” (1:10). At this point “they” (the riders) report: “We have patrolled the earth, and behold, all the earth remains at rest” (1:11). This news prompts the “angel of the Lord” to say, “O Lord of hosts, how long will you have no mercy on Jerusalem and the cities of Judah, against which you have been angry these seventy years?” (1:12). The Lord responds with “gracious and comforting words” (1:13). So the angel near Zechariah instructs him to “Cry out” and declare that the Lord is “exceedingly jealous for Jerusalem and for Zion” (1:14). He is also “exceedingly angry with the nations who are at ease” (1:15). While the Lord had been “a little” angry with His people, the nations had “furthered the disaster” (1:15). They had evidently inflicted a greater devastation on Israel than the Lord wanted. The good news continues from the Lord: “Therefore, thus says the Lord, I have returned to Jerusalem with mercy; my house shall be built in it” (1:16). Not only will the Temple be completely rebuilt, but the cities of Judah will “again overflow with prosperity” (1:17). The Lord will “again comfort Zion and again choose Jerusalem” (1:17). Here is a message sure to bolster the courage of the returned exiles rebuilding the Lord’s house.
The vision continues as Zechariah now sees “four horns” (1:18). Curious, he inquires of the angel who talked with him, “What are these?” (1:19). The angel informs him the horns represent four nations that have “scattered Judah, Israel, and Jerusalem” (1:19), perhaps Egypt, Assyria, Babylon and Persia. At this point, the Lord shows Zechariah “four craftsmen” and explains that these craftsmen have been sent to “terrify” the oppressing nations, and “cast down the horns of the nations who lifted up their horns against the land of Judah to scatter it” (1:21). The Lord intends to bring judgment on the nations that caused destruction among His people and destroyed His holy Temple.
Knowing God: Understanding His Person and Ways
The “Lord of hosts” is aware and in control of the nations. Nine times in this chapter, the Lord is referred to as the “Lord of hosts” (three times in verse 3, once in verses 4, 6, 12, 14, 16, 17). As the Lord of the host of heavenly armies, He oversees and overrules events on earth. Zechariah’s vision of the riders who “patrol the earth” demonstrates God’s knowledge of what happens among the nations. This includes His knowledge of the nations that brutally exceeded His intentions when they conquered His disobedient people (“they furthered the disaster”—1:15). The vision of the four craftsmen who “terrify” and “cast down” the four horns, reveals God’s power to deal with ungodly nations. We can rest assured that God sovereignly rules over the rise and fall of nations.
The Lord’s anger is directed towards those who disobey His will. Four times in this chapter we read of the Lord’s anger towards disobedient people and nations: He was “very angry with your fathers” (1:2); He was “angry these seventy years” with Judah and Jerusalem (1:12); He is “exceedingly angry with the nations at ease” who “furthered the disaster” upon His people (1:15); He was “angry but a little (while)” with Jerusalem and Zion (1:15). God’s anger is not random or capricious. We don’t have to wonder or worry about what causes God to express His anger. His anger is always directed towards those who disregard or disobey His will. His righteousness always responds with righteous anger towards sin. Thankfully, as Zechariah 1:15 indicates, His anger towards His people only lasts “a little” while. When people repent and return to Him, He once again sends His comfort (1:3, 17). “Sing praises to the Lord, O you his saints, and give thanks to his holy name. For his anger is but for a moment, and his favor is for a lifetime” (Psalm 30:4-5).
God’s Word eventually overtakes all who disregard it. Through prophets like Jeremiah, Isaiah and Micah, the Lord had warned the “fathers” of the Jewish exiles: “Return from your evil ways and from your evil deeds” (1:5). Sadly, “they did not hear or pay attention” (1:5). In time, the predicted judgment came: “But my words and my statutes, which I commanded my servants the prophets, did they not overtake your fathers?” (1:6). When God speaks a word of warning, we should hear and heed it. If not, the warnings given will eventually become our reality.
Joining God: Moving with God on Mission
Returning to the Lord involves ongoing repentance and spiritual realignment. The Lord issues a call to the returned exiles: “Return to me . . . and I will return to you” (1:3). This exhortation comes “in the eighth month, in the second year of Darius” (1:1). In other words, this summons from the Lord was given two months after the Jews had responded with repentance to Haggai’s first message and had begun to rebuild the Temple (Hag 1:15). Evidently, returning to the Lord is not just a momentary, one-time action. Repentance involves a whole-hearted turning to the Lord, turning from all our “evil ways” and “evil deeds” (1:5). This deep level returning entails a continual repentance of all sin and an ongoing renewal of devotion. Repentance is a lifestyle for believers. As Martin Luther wrote in the first of his 95 theses:“When our Lord and Master Jesus Christ said, ‘Repent’ (Matt 4:17), he willed the entire life of believers to be one of repentance.” As J.I. Packer asserted: “Repentance means altering one’s habits of thought, one’s attitudes, outlook, policy, direction, and behavior, just as fully as is needed to get one’s life out of the wrong shape and into the right one.”[1]
The Lord’s spokesmen communicate His truth in unique, personalized ways. Zechariah’s ministry occurs at the same time as Haggai’s. Both men receive the “word of the Lord” for the returned exiles. Both proclaimed a message of repentance, realignment, and restoration. Both were instrumental in helping the exiles complete the rebuilding project (Ezra 6:14). But while their timing and content is similar, their styles are quite different. Haggai is direct, plain-spoken, and logical. Zechariah is more colorful, visionary, and picturesque. Here is a reminder that those who proclaim God’s word today as preachers and teachers will have a similar content (the Word of God as revealed in Scripture) but will utilize their own unique personalities and giftedness. Preachers need not be clones to be faithful to their calling.
[1] J.I. Packer, Rediscovering Holiness (Ann Arbor, MI: Servant, 1992), 123.
Rick and Linda Reed 