Chapter 4 - An Examination of the End Times (Continued)
Book of Zechariah
Zechariah was the son of Berechiah and the grandson of Iddo. He was both a priest and a prophet. He apparently was born in Babylon during the Babylonian captivity. He was a contemporary of Haggai who was sent to encourage the rebuilding of the Temple, but Zechariah’s message aimed at the need to repent (see Zechariah 1:1-6) and his message included several dreams and prophetic insights. In one night Zechariah had eight visions (see Zechariah 1:7-6:8) and later received two prophetic oracles (see Zechariah chapters 9-15). Since the book contains many eschatological insights, it should not be surprising that there are several interpretations of the text.
We fast forward to the first yet-future event in this book, found in Zechariah’s third vision of that night on the 24th day of the month of Shebat in the second year of Darius’ reign (see Zechariah 1:7). He sees a man carrying a measuring line and is told the man is going to measure Jerusalem. Two angels appear, one angel tells the other angel to go and tell the man with the measuring line that Jerusalem will one day be without walls and be inhabited by a great number of people with the glory if God being in their midst (see Zechariah 2:1-5). Those words would certainly encourage the people of Jerusalem at that time. God calls His people who had been scattered around the world to come to Zion, to come back to Jerusalem (see Zechariah 2:6-9), calling His people “the Apple of His eye,” a favorable expression (see Deuteronomy 32:10). The vision continues with God saying, “And many nations shall join themselves to the LORD in that day, and shall be my people. And I will dwell in your midst, and you shall know that the LORD of hosts has sent me to you.” (Zechariah 2:11) On that day many will accept Jesus as their Savior, and will also be called “my people.” God once again returns to Jerusalem and tells all humanity to be silent, “for he is springing into action from his holy dwelling.” (Zechariah 2:13b, NLT).
In the fourth vision that night, Zechariah is able to identify the ‘cast of players’. He sees Joshua the high priest standing before the angel of the LORD (likely a Christophany of Jesus) and Satan is there to accuse Joshua who was wearing filthy clothes. The angel instructed that Joshua be given clean clothes and “pure vestments” (Hebrew ‘mǎ·ḥǎlā·ṣôṯ’,[1] meaning a festive robe) to wear (see Zechariah 3:1-6). Joshua is told by the angel that he has taken away his iniquity (something that only God can do, more evidence that this angel is Jesus) and tells him that “If you follow my ways and carefully serve me, then you will be given authority over my Temple and its courtyards. I will let you walk among these others standing here.” (Zechariah 3:7, NLT) Then in verses 8-10, the angel offers a prophetic statement that is widely interpreted, here are those verses: “Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch. For behold, on the stone that I have set before Joshua, on a single stone with seven eyes, I will engrave its inscription, declares the LORD of hosts, and I will remove the iniquity of this land in a single day. In that day, declares the LORD of hosts, every one of you will invite his neighbor to come under his vine and under his fig tree.” (Zechariah 3:8-10) Joshua and his fellow priests are signs that God will not let the priesthood end. In a way Joshua becomes a model of the coming Messiah, an interesting point of view since ‘Joshua’ is Hebrew for ‘Jesus’ and is the next subject of the prophecy. God promises to send His servant the Branch,[2] Jesus, who will be the High Priest forever. Jesus is the stone[3] set before Joshua, the seven eyes depict the absolute and complete knowledge of God, nothing escapes His seeing. God then promises He will remove the iniquity of this land (Israel) in a single day, and since that has not yet occurred, it will happen in the future when Jesus returns. At that time everyone will enjoy peaceful fellowship with each other.
Zechariah in his fifth vision sees a golden lampstand similar to the one built for the tabernacle. He also sees two olive trees very close to the lampstand. Zechariah asks the angel what these are and is told, “This is the word of the LORD to Zerubbabel: Not by might, nor by power, but by my Spirit, says the LORD of hosts. Who are you, O great mountain? Before Zerubbabel you shall become a plain. And he shall bring forward the top stone amid shouts of ‘Grace, grace to it!’” (Zechariah 4:6-7) Zechariah asks again, “What are these two olive trees on the right and the left of the lampstand?” (Zechariah 4:11) Then perhaps just now seeing more detail immediately before hearing an answer, asks, “What are these two branches of the olive trees, which are beside the two golden pipes from which the golden oil is poured out?” (Zechariah 4:12) He is told, “These are the two anointed ones who stand by the Lord of the whole earth.” (Zechariah 4:14) The Holy Spirit, represented by the oil from the trees, provided fuel to Zerubbabel, represented by the lampstand, along with Jeshua the High Priest (same as Joshua, spelled differently to minimize confusion, he is the son of Jozadak), who returned to Jerusalem to rebuild the temple (see Ezra 2:1-4:6). Through this vision, Zechariah encouraged Zerubbabel and Jeshua that they will be successful in their mission as they were supernaturally empowered by God. Why is this vision included in this review of eschatological texts? This vision will be instrumental in understanding the two witnesses in Revelation chapter eleven.
The next eschatological related event is recorded in Zechariah’s sixth vision (see Zechariah 5:1-4). Zechariah sees a huge flying scroll (thirty by fifteen feet) and he is told that it is the curse (Hebrew ‘ā·lā(h)’,[4] an oath to testify truthfully), God’s promise of judgment on sin. One side condemns all thieves and on the other side everyone who swears falsely will be banished. Ultimate fulfillment is yet future, after Jesus returns.
In the seventh vision Zechariah sees something that he doesn’t recognize and inquires from an angel what it is, and he is told it is a “measuring basket” (an ‘ephah’, primarily used to measure grain) with a lead cover. When the lead lid was lifted, a woman was found inside the basket. The angel identifies her as ‘Wickedness’, and immediately thrusted her back in the basket and put the lid back on. Then Zechariah saw two women coming towards them, wind was in their wings, as they had wings like a stork. They lifted the basket and flew away. Zechariah asked where they were taking the basket. He was told they were taking the basket to the land of Shinar to build a house for it, and when the house was ready they will set the basket down on its stand (see Zechariah 5:5-11). The land of Shinar is another name for Babylon (see Genesis 10:10; 11:1-9; Daniel 1:1-2) and is considered the source throughout history of much evil, here we see ‘Wickedness’ being transported from Israel to Babylon. Many connect the woman in the basket with the “mystery of the woman” in Revelation chapter 17, referring to the coming apostate religious system and possibly a transfer of the world’s financial centers to Babylon (see Revelation chapter 18).
Zechariah in his eighth and final vision sees four chariots coming from between mountains of bronze (see Zechariah 6:1). The first chariot was drawn by red horses, the second by black horses, the third by white horses, and the fourth by dappled horses (different colors, shapes, etc.) Zechariah asks, “What are these my lord?” (Zechariah 6:4b) The angel told him that after presenting themselves before the “Lord of all the earth,” they were going out to the four winds of heaven. The chariot with the black horses were heading north and the chariot with the white horses would then follow them. The chariot with the dappled horses would head south. When the horses came out they were eager to go and patrol the earth, they were then released (see Zechariah 6:5-7). The angel tells Zechariah “Behold, those who go toward the north country have set my Spirit at rest in the north country.” (Zechariah 6:8) With the Holy Spirit at rest in the land in the north, that may indicate that the judgment was finished. This vision has been compared with other prophecies that include colored horses (see Zechariah 1:8-10; Revelation 6:1-8; 19:11-16) and a number of interpretations have been developed. It does seem appropriate to compare with Revelation chapter six as the world will be judged and punished during the Tribulation. Here these chariots go on patrol to judge and punish the world and then after everybody and everything has been purged of evil (especially Israel’s enemies from the north), the true king can then be crowned and the restoration of Israel can begin. It is interesting to note that most scholars identify the two bronze mountains as Mount Zion and Mount Olives, placing the valley from where the chariots came from what is believed to be the Valley of Jehoshaphat (see Joel chapter three, see also Zechariah 14:2-7). Why bronze? Throughout the Bible the metal alloy ‘bronze’ is associated with judgment (for example see Exodus 27:1-8; Numbers 21:4-9; John 3:14). Bronze is a metal that can withstand fire, another term associated with judgment.
To conclude his night of visions, Zechariah receives another message from God leading to the coronation of the high priest Joshua (see Zechariah 6:9-11). Zechariah is instructed to say after placing the crown on Joshua’s head, “Thus says the LORD of hosts, Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the LORD. It is he who shall build the temple of the LORD and shall bear royal honor, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both.” (Zechariah 6:12-13) This unusual event of a Levite being crowned as a king (not allowed by law) and the use of the name ‘Branch’,[5] tells us that this coronation is a model that points to the coming Messiah and to His yet-future millennial reign, as Jesus is the only one that can be both king and priest. He is our High Priest (see Hebrews 2:17; 4:14) and our King (see Isaiah 9:6-7; Daniel 7:13-14; John 18:36; Acts 2:30-32; Ephesians 1:20-21; 1 Timothy 6:13-15; Hebrews 1:3-4; Revelation 1:5-6; 17:14; 19:13, 16).
The next prophecy recorded in Zechariah occurred on the fourth day of the ninth month of Chislev in the fourth year of Darius’ reign (approximately 640 days after the night of visions). Apparently the people of Bethel inquired through the priests whether they should continue fasting during the fifth month of Av. In history during the month of Av, the Israelites had suffered many tragedies, especially on the 9th of Av.[6] This period of fasting was not instituted by God but by man. God answers the question in four separate responses (see Zechariah 7:4-8:23). The third and fourth messages contain several eschatological elements. In response to the question, God said, “I am jealous for Zion with great jealousy, and I am jealous for her with great wrath. Thus says the LORD: I have returned to Zion and will dwell in the midst of Jerusalem, and Jerusalem shall be called the faithful city, and the mountain of the LORD of hosts, the holy mountain.” (Zechariah 8:2b-3) Speaking about Jesus’ millennial reign, God promises that Jerusalem will be restored even though His people were not faithful. God continues to describe how men, women and children will fill the streets of Jerusalem and will have long lives (see Zechariah 8:4-8). He promises that He will not deal with the people in the same way He did in the past, as His people will instead be blessed with peace, fruit of the vine, and abundance of produce (see Zechariah 8:9-13). God further noted that in the past their fathers provoked Him to wrath and would not relent. But in the future He desires to bring good to Jerusalem and the house of Judah. They are not to fear, but instead they are to “Speak the truth to one another; render in your gates judgments that are true and make for peace; do not devise evil in your hearts against one another, and love no false oath, for all these things I hate, declares the LORD.” (Zechariah 8:16b-17) While this message contains features that have already occurred, especially in the last seventy years, elements like the lasting peace and long life point to the Millennium period.
The fourth and final response to the question, God said that the fasts done on the fourth, fifth, seventh and the tenth months will in the future be a period of joy and gladness and celebrated with cheerful feasts. In each of these months tragedy had occurred causing the Israelites to suffer (see Numbers 33:38; 2 Kings 25:1; Jeremiah 39:2; 52:12). God explains that they will love truth and peace (see Zechariah 8:18-19). He also noted that Jerusalem will be a great city, a place where people of other languages and nations will want to go to there to be blessed and desire to fellowship with Jews as they know God is with them (see Zechariah 8:20-23). This yet-future prophecy would also serve as an encouragement to the Israelites that are rebuilding Jerusalem and the Temple during Zechariah’s ministry.
Chapter nine opens with the first oracle (Hebrew ‘mǎś·śā(‘)’,[7] a burden, by extension a burden in the form of a prophetic utterance) that begins with the foretelling of the destruction of the nations that surround Israel (see Zechariah 9:1-8). We know from history that each of these prophecies have already been fulfilled. Then instead of any declaration of judgment and destruction on Israel, God proclaims, “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey,” (Zechariah 9:9) In this well-known verse, God is telling the Jews that their king is coming, a time to celebrate and shout. This prophecy was fulfilled by Jesus during His triumphal entry into Jerusalem (see Matthew 21:1-11; Mark 11:1-11; Luke 19:29-44; John 12:12-19). While the gospels do record that the crowds were rejoicing and shouting at that time, the joy quickly subsided as the leadership, with the support of people of Jerusalem, put Him to death that same week. The oracle continues with God saying that because of His covenant with His people (in other words, not something they did to deserve it), He will end wars against His people and free all prisoners. God will appear over them and protect them, and on that day, God will save them. Referring to a time after their rescue, God describes His people, “How wonderful and beautiful they will be! The young men will thrive on abundant grain, and the young women will flourish on new wine.” (Zechariah 9:17, NLT) These events point to Jesus’ second coming as His millennial reign will be one of great joy and peace. (see Zechariah 9:10-17).
Continuing the description of the period after God appears (see Zechariah 9:16) the oracle explains that God is the real source of rain, not those household gods and their idols, as they ‘utter’ nonsense and confuse His people, evidenced by how their leaders and shepherds have misled them, causing them to wander. But the LORD of hosts cares for the house of Judah, and will make them like His majestic horse going into battle, they will be like mighty men of war, trampling the foe and fighting because the LORD is with them. He will once again strengthen the house of Judah (see Zechariah 10:1-6a). He will also save the house of Joseph (which consists of the tribes of Ephraim and Manasseh), He will bring them back because He has compassion for them, it will be as if they never rejected Him. Then Ephraim will be like a mighty warrior and they will be glad. God has gathered them and they are redeemed, their number will increase to the number they had before (see Zechariah 10:6b-8). It is believed that both the reference to the houses of ‘Joseph’ and ‘Ephraim’ are synecdoches that refer to the whole northern kingdom of Israel. God will regather His people after He scattered them around the world, He will bring them home. The oracle directly identifies the nations of Egypt, Assyria, and the land from the Gilead to Lebanon as places where He will retrieve His people. He then notes that those same locations will also be judged, “They will pass safely through the sea of distress, for the waves of the sea will be held back, and the waters of the Nile will dry up. The pride of Assyria will be crushed, and the rule of Egypt will end.” (Zechariah 10:11, NLT) Even though God has been bringing back His people to Israel for many years now, these judgments have yet to occur.
Chapter eleven foretells the coming of the Messiah, how He will be rejected and betrayed, and the consequences for that rejection. The description of the betrayer’s payoff and what he did with the silver is very explicit, “Then I said to them, “If it seems good to you, give me my wages; but if not, keep them.” And they weighed out as my wages thirty pieces of silver. Then the LORD said to me, “Throw it to the potter”—the lordly price at which I was priced by them. So I took the thirty pieces of silver and threw them into the house of the LORD, to the potter.” (Zechariah 11:12-13, see also Matthew 26:14-16; 27:3-10; Mark 14:10-11; Luke 22:3-6).
The second oracle begins with the first verse in chapter twelve. God identifies Himself as the Creator of the heavens and the earth, and the One who “formed the spirit of man within him.” In verse two God makes an astonishing statement, “Behold, I am about to make Jerusalem a cup of staggering to all the surrounding peoples.” (Zechariah 12:2a) Perhaps better known is the King James Version rendition, “I will make Jerusalem a cup of trembling unto all the people round about.” (KJV) Typically the term ‘cup’ is used as a metaphor referring to a period of intense anguish, wrath or judgment (see Psalm 75:8; Isaiah 52:17; Jeremiah 25:25; Lamentations 4:21; Ezekiel 23:32; Mark 10:38; John 18:11; Revelation 16:19), in this prophecy the term refers to Jerusalem being a source of trouble and consternation to all the other nations on earth. Ever since Israel returned as a nation in 1948, it has been in the news nearly every day. Most of the political tensions that hang over the Middle-East today stem from the existence of Israel. The prophecy adds that on that day, God will make Jerusalem a “heavy stone” for all people, anyone who tries to lift it (help out) will hurt themselves, and all nations will gather against it (see Zechariah 12:2b-3). Since this level of anxiety and contempt has not yet occurred, while recent events are seemingly very close, this is yet-future. With rising antisemitism and general unrest regarding Israel, many believe this is imminent. Others believe that since the Hebrew word ‘kāl’[8] means “the whole,” everyone of something, that the prophecy literally means all people and nations and that this could only happen after Christians have been removed in the Rapture.
Zechariah records that on that day when all the nations gather against Judah and Jerusalem, God will strike every horse with panic and every rider with madness. The horses and their riders representing the attacking army, God prevents them from proceeding. In response, God will make the people of Judah like a hot flame that will devour their enemies and Jerusalem will remain secure. On that day the LORD will defend the people of Jerusalem, as He will make even the weakest person like the mighty warrior David. God also promises that on that day He will begin to destroy all nations that had come against Jerusalem (see Zechariah 12:4-9). Then God will pour out on His people the Spirit of grace and pleas of mercy as they look to Jesus and the one they executed, “Him whom they pierced,” and mourn for Him like it was one of their children. The mourning will be as great as the mourning was for Hadad-rimmon in the plain of Megiddo (King Josiah died in a battle in the plain of Megiddo, Jeremiah wrote a lament which was often sung, see 2 Chronicles 35:20-27). All of the land shall mourn as they realize that their ancestors killed their Messiah. On that day a fountain will be opened in the house of David to clean the inhabitants of Jerusalem of their sin and uncleanness. Their eyes will open and they will see Jesus as their Messiah and accept His free gift of salvation (see Zechariah 12:10-13:1).
On that day God will shut down idol worshiping for good, the names of all idols and false gods will be forever forgotten. He will remove all false prophets and the spirit of uncleanness from the land. Since Jesus will be with them there will no longer need any prophets. If someone claims to be a prophet they would be false prophets, even their parents will say to them, “You shall not live, for you speak lies in the name of the LORD.” (Zechariah 13:3b) They will be “pierced through” by their parents if they attempt to prophesy. Instead, on “that day” false prophets will be ashamed of what they were and return to being a farmer (see Zechariah 13:2-5). The next verse is a controversial verse, primarily due to the translation of one Hebrew word. The text reads, “And if one asks him, ‘What are these wounds on your back?’ he will say, ‘The wounds I received in the house of my friends.’” (Zechariah 13:6) The phrase “on your back” (as translated in the ESV) consist of three words, ‘bên’[9] (means between or in the midst), ‘yā·ḏê’[10] (meaning hand, wrist, metaphorically strength and power, authority), and ‘ḵā’[11] (referring to an emphatic ‘you’) making this to be “between your hands,” as found in the LXX. The CSB, NLT, and NRSV read “on your chest,” NASB and NKJV “between your arms,” the KJV reads “in thy hands,” and the NIV reads “on your body.” In context this verse is about a false teacher whose wounds gave evidence that he cut himself in some form of idolatrous worship (see 1 Kings 18:28). The location of the wounds are between their hands, like on their chest, not on their hands (compare with 2 Kings 9:24). Those that read the verse as these wounds being on their hands (KJV) often believe it refers to Jesus’ wounds, it does not. Although the next subject of this oracle of prophecy is about Jesus.
The remaining three verses in chapter thirteen are also considered controversial. We transition from a false prophet, a man marked with scars received while worshiping idols (see Zechariah 13:6), to the atoning death of the true prophet and shepherd (see Zechariah 13:7). From one man’s feeble attempt to gain salvation to the only One who can obtain it, and He offers it to us freely.
In Zechariah 13:8, the LORD calls for His sword to be against His Shepherd, the man standing next to Him, Jesus (remember John 8:58; Hebrews 13:8). The prophecy says to strike the Shepherd, calling for Jesus to die on the cross, and then the sheep (the Israelites) will be scattered, which they were all around the world. At that time God will turn His hand against them. This is where its gets controversial, let’s first read all three verses. “7 Awake, O sword, against my shepherd, against the man who stands next to me,” declares the LORD of hosts. “Strike the shepherd, and the sheep will be scattered; I will turn my hand against the little ones. 8 In the whole land, declares the LORD, two thirds shall be cut off and perish, and one third shall be left alive. 9 And I will put this third into the fire, and refine them as one refines silver, and test them as gold is tested. They will call upon my name, and I will answer them. I will say, ‘They are my people’; and they will say, ‘The LORD is my God.’ ” (Zechariah 13:7-9) Prior to Israel being restored, the non-believing Israelite will endure great hardships in the Tribulation period. The question that is debated is when verse eight is fulfilled. Some believe that since it follows the reference to Jesus on the cross and the scattering of His sheep that occurred immediately afterwards, that the two-thirds that die refer to those that died during the diaspora or the holocaust. Others believe that since there is no record of so many Jews being killed, especially in one period of time (based on population statistics), that this refers to the deaths the Jews will experience in the yet-future Tribulation. Verse nine supports that point of view as it speaks of how God will refine the remaining third, who will then call upon God and He will then answer, just as Jesus said they will (see Matthew 23:37-39; Luke 13:34-35). It is that collective call from the Jews that triggers His second coming.
The first three verses of Zechariah chapter fourteen are not pleasant to read. A great battle between Jerusalem and all the nations of the world. The city will be overrun and houses plundered. Women raped while half the city is captured (see Zechariah 14:1-2). It is believed that this prophecy describes an event that leads into “the great day of God the Almighty” (Revelation 16:14b), referring to the last battle on earth also known as Armageddon (see Revelation 16:16). Just as Zechariah recorded in the next verse, “Then the LORD will go out and fight against those nations as when he fights on a day of battle.” (Zechariah 14:3), describing the transition from the Tribulation to Jesus’ second coming. Jesus will stand on the Mount of Olives as He orchestrates several physical changes to the landscape. The Mount of Olives is split in two from east and west with a large valley in between. One half moves north and the other half moves south. People can then leave Jerusalem through the newly formed valley (see Zechariah 14:4-5). Then, “On that day the sources of light will no longer shine, yet there will be continuous day! Only the LORD knows how this could happen. There will be no normal day and night, for at evening time it will still be light.” (Zechariah 14:6-7, NLT, see also Joel 2:10; 3:15; Matthew 24:29). Rivers of “living water” will continuously flow out of Jerusalem, one flowing east into the eastern sea (the Sea of Galilee), and the other flowing west into the western sea (the Mediterranean Sea, see Zechariah 14:8). The phrase “living waters” is used throughout the Bible. Jesus told the Samaritan woman about living water, tying the words to the promise of salvation through Him (see John 14:10, see also John 7:38). The waters flowing from Jerusalem are also noted in other prophecies (see Isaiah 33:20-21; Ezekiel 47:1; Joel 3:18; Revelation 22:1). We also see living waters as a component for cleansing in the Old Testament (see Leviticus 14:5-6, 50-52; Numbers 19:17, often translated as fresh or running water).
Zechariah records the beginning of Jesus’ millennial reign, “And the LORD will be king over all the earth. On that day the LORD will be one and his name one.” (Zechariah 14:9) The land around Jerusalem will become a plain from Geba (approximately six miles north of Jerusalem) to Rimmon in the south (unknown location) with Jerusalem elevated in between. The city will be inhabited and never see destruction again, the people will live in security (see Zechariah 14:10-11). At this time, people throughout the world that survived the Tribulation, Zechariah notes that those still living that waged war against Jerusalem will be struck by a plague, one that rots their flesh, followed by a great sense of panic. They will be so disoriented that they end up fighting each other. The people of Judah get involved and reap the spoils, they collect a tremendous amount of gold, silver, and garments. Plus, all of the enemy’s horses and beasts of burden will suffer the same plague (see Zechariah 14:12-15). Those that survived will worship Jesus, and annually celebrate the Feast of Booths, those that do not, will no longer receive rain and they will be punished (see Zechariah 14:16-19).
At that time the true holiness of Jesus will be revealed. Bells on horses will be inscribed “Holy to the LORD,” and all the pots in the Temple shall be as bowls before the altar. Every pot in Jerusalem and Judah shall be “holy to the LORD of hosts.” So that those who sacrifice may use them to boil meat, and they will no longer need a merchant to buy appropriate sacrifices (see Zechariah 14:20-21).
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[1] Strong’s Hebrew 4254.
[2] See “The Role and Titles of the Messiah” under “A Person Known as the Messiah” above.
[3] As discussed in the commentary on the book of Daniel above, Jesus is the stone that was cut without hands (see Daniel 2:34-35).
[4] Strong’s Hebrew 423.
[5] See “The Role and Titles of the Messiah” under “A Person Known as the Messiah” above.
[6] See "A People Group Known as the Hebrews" in "Primary Subjects of Prophecy" regarding the ninth of Av (Tisha B’Av).
[7] Strong’s Hebrew 4853.
[8] Strong’s Hebrew 3605.
[9] Strong’s Hebrew 996.
[10] Strong’s Hebrew 3027.
[11] Strong’s Hebrew 859.