Zechariah introduction – In-between times
Historical background
The prophet Zechariah is known to us from the Book of Ezra where, together with another prophet, Haggai, he encourages the exiles who have returned from Babylon to re-start the temple building (Ezra 5:1). The latter stalled when the returnees were intimidated by the local people who influenced the Persian authorities against them (Ezra 4:4). The early prophecies in the Book of Zechariah are dated and cover about two years (from late 520 BC to late 518 BC).
Here are some links to further resources on the period.
- Introduction to the Prophets – for an overview of Israel’s history
- Notes on Haggai (and Introduction to Haggai)
- Notes on Ezra 1-6 (rebuilding the temple in the post-exilic period), Introduction to Ezra-Nehemiah
Authorship
Given the differences between the two parts of the book (Zechariah 1-8 and 9-14; see below), scholarship has long decided that they must have come from different time periods and authors, though this is by no means conclusive. After all, it is well recognised today that modern writers’ styles and priorities evolve and they might also write in very different modes depending on their audience and the type of literature they are engaged in. There is no decisive reason to say categorically that part two of Zechariah came from a different source. In any case, there are sufficient similarities for us to recognise a cohesiveness to the book. At the end of the day, it is not the human author that matters but that the Scriptures were inspired by the Holy Spirit whether a certain book was written by one human author or several. As we cannot gauge any historic specificity from Zechariah 9-14, we can leave its authorship open-ended, since it makes little difference to the understanding of part two of the book.[1]
Structure and features of the book
The book falls into two parts with distinct characteristics. Zechariah 1-8 seems to have a closer connection to the above post-exilic context with specific mention of the temple building and the community’s two leaders, Zerubbabel (Davidic descendant) and Joshua (the high priest). Zechariah 9-14 seems to focus more on the end times (=eschaton, hence ‘eschatological’). Below is a summary of the characteristics of the two parts.
| Zechariah 1-8 | Zechariah 9-14 |
| dated (520-518 BC) | Not dated, no specified context |
| Addresses post-exilic situation | More eschatological |
| Vision form, angelic interpreter | Oracles |
| First person recounting of visions (“I saw…”) | First person account limited (Zech 11:4-17) |
| Conscious use of older prophecy | |
| Some eschatological and apocalyptic features[2] | |
| Common themes: (Jerusalem saved, exiles return, nations judged and will worship YHWH, etc) | |
An interesting feature of this book is the way it re-uses older prophecy (e.g. Ezek 37:15-28; Zech 11:4-16) almost as a kind of commentary on already existing revelation. This suggests that some of the earlier prophetic material has already been compiled and was accessible in written form,[3] so that it could be referred to. It may also indicate that the prophetic office was changing over time (from entirely new revelation to interpretation and commentary?) as Scripture gradually came to take shape and be recognised as God’s inspired words.
The message of Zechariah
Zechariah deals with an in-between period in Israel’s story. On the one hand, the unthinkable has happened and God’s people were allowed to return from exile and started re-building the temple, so that God’s restoration after judgment has begun. On the other hand, the process was rather slow and painstaking with setbacks and sin within the community. Zechariah encourages the exiles through a series of visions that God is sovereign and faithful to His promises, He will judge the nations, protect and restore His people, but also cleanse them and their leaders from sin. There is a messianic hope as well that God will send His anointed king to rule over them, which initially seems to be linked to Zerubbabel (a Davidic descendant) but will point beyond him in the second half of the book.
Zechariah 9-14 looks into the distant future and the language suggests a final restoration in the end times. Themes that keep reemerging are the closing attack of the nations on God’s people, the defeat of these enemies and God’s rule established with His peaceful king coming on a donkey. Israel’s leadership and the people are ultimately cleansed and refined and in the final reckoning, the nations will come and worship the Lord in Jerusalem.
While the specifics of Israel’s circumstances are different from ours, we can recognise as Christians the same in-between state that we find ourselves in. We have been saved, forgiven, redeemed but we still await the final restoration of ourselves and the world. We experience some of the blessings that our salvation brings, but like the exiles, may feel discouraged at times by the small beginnings and slow progress that we make as God’s redeemed people. Just as they, so we need to learn how to live in this tension with faithfulness.
[1] Christian readers can sometimes be unduly worried about different authorship (or editorial comments) within the same book as if it somehow undermined the authority of Scripture. Our modern unease may be due to our presuppositions, however. Contemporary (Western) cultures often impress on us the importance of copyright, giving the author his or her due and this is because we value what is new and original. In this context, writing under someone else’s name or adding to their book is deemed false and unacceptable. However, in the ancient world, tradition is appreciated because it has been tested and found reliable and good. In such a context, the emphasis is on relating even the new to something that has already been proved valuable and true. If Zechariah 9-14 came from a different hand than the first part of the book, then it may be that the author (or editor/editors) felt that these prophecies fit well with the message of Zechariah 1-8.
[2] Apocalyptic means ‘revelatory’ and is a particular type of literature (parts of Daniel and all of Revelation fit into this genre). It often involves visions, sometimes with strange beasts, angelic interpreters and so on. Its aim is to reassure those who are struggling under difficult circumstances (e.g. persecution), to make them realise that the Lord is sovereign over the events of history.
[3] Like the gospels, where later disciples collected and organised the material around Jesus (teachings and His story), so the prophecies of various prophets were often written down and compiled into a book by their disciples.
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