©1997 by Thomas Nelson, Inc.
ZEPHANIAH—NOTE ON 3:9 pure speech. See Introduction: Interpretive Challenges. A remnant of the nations, converted to the Lord, will worship him in righteousness and truth (Zech. 8:20–23; 14:16). Pure speech will come from purified hearts (cf. Luke 6:45).
ZEPHANIAH—NOTE ON 3:10 They will return from distant places (cf. Isa. 11:11, 15–16; 27:13).
ZEPHANIAH—NOTE ON 3:11–13 The Lord will purge the proud and ungodly from among them (Zech. 13:1–6), leaving a meek and humble people. Material prosperity and peace will accompany them as well, allowing them to enjoy the rich blessings of God undisturbed (Joel 3:18–20; Mic. 4:4).
ZEPHANIAH—NOTE ON 3:14–20 The messianic era of millennial blessing and restoration is described.
ZEPHANIAH—NOTE ON 3:15–17 The basis for rejoicing in v. 14 is that Israel's day of judgment is past and her King is residing in her midst. His departure just prior to Nebuchadnezzar's destruction of the temple is graphically depicted in Ezek. 8–11; but he will return as Lord and Messiah, a fact so glorious that it is repeated in Zeph. 3:17.
ZEPHANIAH—NOTE ON 3:17 As a bridegroom rejoices over his bride (cf. Isa. 62:4), the Lord will exult over his people with gladness and song, resting in quiet ecstasy over his people in whom is all his delight (cf. Deut. 30:9; Isa. 54).
God's "I Wills" of Restoration
God's "I Wills" of Restoration Zephaniah 3:18–20 1. I will gather 3:18 2. I will deal 3:19 3. I will save 3:19 4. I will change 3:19 5. I will bring you in 3:20 6. I will make you 3:20 ©1997 by Thomas Nelson, Inc.
ZEPHANIAH—NOTE ON 3:18 those of you who mourn for the festival. Unable to
celebrate the appointed feasts (cf. Ex. 23:14–17) while in exile, the godly remnant sorrowed. But the Lord will remove their sorrow, giving them praise and fame (Zeph. 3:19).
ZEPHANIAH—NOTE ON 3:19–20 at that time. The time of the return of the King, Messiah, when the Jews will be regathered and become a source of blessing to the world, fulfilling Israel's original destiny (Deut. 26:18–19; Isa. 62:7).
Haggai
Haggai 1 • Haggai 2 Introduction to Haggai
Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes
Introduction to Haggai
Title
The prophecy bears the name of its author. Because his name means "festal one," it is suggested that Haggai was born on a feast day. Haggai is the second shortest book in the OT (Obadiah is shorter) and is quoted by the NT once (cf. Heb. 12:26).
Author and Date
Little is known about Haggai apart from this short prophecy. He is mentioned briefly in Ezra 5:1 and 6:14, on both occasions in conjunction with the prophet Zechariah. The lists of refugees in Ezra mention nothing of Haggai; there are no indications of his parentage or tribal ancestry. Nor does history provide any record of his occupation. He is the only person in the OT with the name, although similar names occur (cf. Gen. 46:16; Num. 26:15; 2 Sam. 3:4; 1 Chron. 6:30). Furthermore, Hag. 2:3 may suggest that he too had seen the glory of Solomon's temple before it was destroyed, making him at least 70 years of age when writing his prophecy.
There is no ambiguity or controversy about the date of the prophecy. The occasion of each of his four prophecies is clearly specified (Hag. 1:1; 2:1; 2:10; 2:20), occurring within a four-month span of time in the second year (c. 520 B.C.) of Persian king Darius Hystaspes (c. 521–486 B.C.). Haggai most likely had returned to Jerusalem from Babylon with Zerubbabel 18 years earlier in 538 B.C.
Background and Setting
In 538 B.C., as a result of the proclamation of Cyrus the Persian (cf. Ezra 1:1–4), Israel was allowed to return from Babylon to her homeland under the civil leadership of Zerubbabel and the spiritual guidance of Joshua the high priest (cf. Ezra 3:2). About 50,000 Jews returned. In 536 B.C., they began to rebuild the temple (cf. Ezra 3:1–4:5) but opposition from neighbors and indifference by the Jews caused the work to be abandoned (cf. Ezra 4:1–24). Sixteen years later Haggai and Zechariah were commissioned by the Lord to stir up the people to 1)
not only rebuild the temple, but also to 2) reorder their spiritual priorities (cf. Ezra 5:1–6:22). As a result, the temple was completed four years later (c. 516
B.C.; cf. Ezra 6:15).
Historical and Theological Themes
The primary theme is the rebuilding of God's temple, which had been lying in ruins since its destruction by Nebuchadnezzar in 586 B.C. By means of five messages from the Lord, Haggai exhorted the people to renew their efforts to build the house of the Lord. He motivated them by noting that the drought and crop failures were caused by misplaced spiritual priorities (1:9–11).
But to Haggai, the rebuilding of the temple was not an end in itself. The temple represented God's dwelling place, his manifest presence with his chosen people. The destruction of the temple by Nebuchadnezzar followed the departure of God's dwelling glory (cf. Ezek. 8–11); to the prophet, the rebuilding of the temple invited the return of God's presence to their midst. Using the historical situation as a springboard, Haggai reveled in the supreme glory of the ultimate messianic temple yet to come (Hag. 2:7), encouraging them with the promise of even greater peace (2:9), prosperity (2:19), divine rulership (2:21–22), and national blessing (2:23) during the millennium.
Interpretive Challenges
The most prominent interpretive ambiguity within the prophecy is the phrase "the treasures of all nations" (2:7). Although many translations exist, there are essentially only two interpretations. Pointing to "The silver is mine, and the gold is mine" (2:8), as well as to Isa. 60:5 and Zech. 14:14, some contend that it refers to Jerusalem, to which the wealth of other nations will be brought during the millennium (cf. Isa. 60:11; 61:6). It seems preferable, however, to see a reference here to the Messiah, a Deliverer for whom all the nations ultimately long. Not only is this interpretation supported by the ancient rabbis and the early church, the mention of "glory" in the latter part of the verse suggests a personal reference to the Messiah (cf. Isa. 40:5; 60:1; Luke 2:32).
Outline
Year Month Day
I. Rebuke for Disobedience (1:1–11) 2 6 1 II. Remnant Responds and Rebuilds (1:12–15) 2 6 24 III. Return of God's Glory (2:1–9) 2 7 21 IV. Religious Questions (2:10–19) 2 9 24 V. Reign of the Lord (2:20–23) 2 9 24
Haggai
The Command to Rebuild the Temple
HAGGAI 1 ‡†In the second year of Darius the king, in the sixth month, on the first day of the month, the word of the LORD came by the hand of Haggai the prophet to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest: 2†"Thus says the LORD of hosts: These people say the time has not yet come to rebuild the house of the LORD." 3Then the word of the LORD came by the hand of Haggai the prophet, 4†"Is it a time for you yourselves to dwell in your paneled houses, while this house lies in ruins? 5Now, therefore, thus says the LORD of hosts: Consider your ways. 6†You have sown much, and harvested little. You eat, but you never have enough; you drink, but you never have your fill. You clothe yourselves, but no one is warm. And he who earns wages does so to put them into a bag with holes.
7"Thus says the LORD of hosts: Consider your ways. 8†Go up to the hills and bring wood and build the house, that I may take pleasure in it and that I may be glorified, says the LORD. 9†You looked for much, and behold, it came to little. And when you brought it home, I blew it away. Why? declares the LORD of hosts. Because of my house that lies in ruins, while each of you busies himself with his own house. 10‡Therefore the heavens above you have withheld the dew, and the earth has withheld its produce. 11And I have called for a drought on the land and the hills, on the grain, the new wine, the oil, on what the ground brings forth, on man and beast, and on all their labors."
The People Obey the LORD
12‡‡Then Zerubbabel the son of Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him. And the people feared the LORD. 13†Then Haggai, the messenger of the LORD, spoke to the people with the LORD's message, "I am with you, declares the LORD." 14†And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people. And they came and worked on the house of the LORD of hosts, their God, 15on the twenty-fourth day of the month,
in the sixth month, in the second year of Darius the king.
The Coming Glory of the Temple
HAGGAI 2 ‡†In the seventh month, on the twenty-first day of the month, the word of the LORD came by the hand of Haggai the prophet, 2†"Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to all the remnant of the people, and say, 3†'Who is left among you who saw this house in its former glory? How do you see it now? Is it not as nothing in your eyes? 4†Yet now be strong, O Zerubbabel, declares the LORD. Be strong, O Joshua, son of Jehozadak, the high priest. Be strong, all you people of the land, declares the LORD. Work, for I am with you, declares the LORD of hosts, 5†according to the covenant that I made with you when you came out of Egypt. My Spirit remains in your midst. Fear not. 6‡For thus says the LORD of hosts: Yet once more, in a little while, I will shake the heavens and the earth and the sea and the dry land. 7†And I will shake all nations, so that the treasures of all nations shall come in, and I will fill this house with glory, says the LORD of hosts. 8†The silver is mine, and the gold is mine, declares the LORD of hosts. 9†The latter glory of this house shall be greater than the former, says the LORD of hosts. And in this place I will give peace, declares the LORD of hosts.'"
Blessings for a Defiled People
10‡On the twenty-fourth day of the ninth month, in the second year of Darius, the word of the LORD came by Haggai the prophet, 11‡"Thus says the LORD of hosts: Ask the priests about the law: 12'If someone carries holy meat in the fold of his garment and touches with his fold bread or stew or wine or oil or any kind of food, does it become holy?'" The priests answered and said, "No." 13Then Haggai said, "If someone who is unclean by contact with a dead body touches any of these, does it become unclean?" The priests answered and said, "It does become unclean." 14Then Haggai answered and said, "So is it with this people, and with this nation before me, declares the LORD, and so with every work of their hands. And what they offer there is unclean. 15‡Now then, consider from this day onward. [1] Before stone was placed upon stone in the temple of the LORD, 16†how did you fare? When [2] one came to a heap of twenty measures, there were but ten. When one came to the wine vat to draw fifty measures, there were but twenty. 17I struck you and all the products of your toil with blight and with mildew and with hail, yet you did not turn to me, declares the LORD. 18Consider from this day onward, from the twenty-fourth day of the ninth month.
Since the day that the foundation of the LORD's temple was laid, consider: 19†Is the seed yet in the barn? Indeed, the vine, the fig tree, the pomegranate, and the olive tree have yielded nothing. But from this day on I will bless you."
Zerubbabel Chosen as a Signet
20‡The word of the LORD came a second time to Haggai on the twenty-fourth day of the month, 21"Speak to Zerubbabel, governor of Judah, saying, I am about to shake the heavens and the earth, 22and to overthrow the throne of kingdoms. I am about to destroy the strength of the kingdoms of the nations, and overthrow the chariots and their riders. And the horses and their riders shall go down, every one by the sword of his brother. 23†On that day, declares the LORD of hosts, I will take you, O Zerubbabel my servant, the son of Shealtiel, declares the LORD, and make you like a [3] signet ring, for I have chosen you, declares the LORD of hosts."
Footnotes
Footnotes for Haggai, Chapter 2
[1] 2:15 Or backward; also verse 18
[2] 2:16 Probable reading (compare Septuagint); Hebrew LORD, since they were.
When
[3] 2:23 Hebrew the
Study Notes
HAGGAI—NOTE ON 1:1–11 Discouraged by the opposition of her neighbors (Ezra 4:1–5, 24), the people had wrongly concluded that it was not yet time for them to rebuild the temple (Hag. 1:2). With a biting query, the Lord reminded them that it was not right for them to live in paneled houses while the temple lay in ruins (v. 4) and urged them to consider carefully the consequences of their indifference (vv. 5–11).
HAGGAI—NOTE ON 1:1 second year of Darius the king. Not to be confused with Darius the Mede (cf. Dan. 5:31), Darius I (Hystaspes) became king of Persia in 521 B.C., having ascended to the throne after the death of Cambyses. As an officer of Cambyses and the great-grandson of Cyrus the Great's brother, Darius retained the loyalty of the Persian army and thereby defeated other contenders for the throne. He reigned until his death in 486 B.C. sixth month . . . first day. The first day of the month of Elul corresponds to August 29, 520 B.C. Zerubbabel. Zerubbabel was the grandson of Jehoiachin (Jeconiah in Matt. 1:12; cf. 1 Chron. 3:17, 19) and thus he was in the Davidic line. Though it is highly questionable if he is to be identified with Sheshbazzar (Ezra 1:8, 11; 5:14, 16), his role as civil leader (Ezra 2:2) and overseer of the temple rebuilding project (Zech. 4:6–10) is certain. He reestablished the Davidic throne, even though it will not again be occupied until the time of Messiah (cf. Ps. 2; 110). Joshua . . . the high priest. Spelled Jeshua in Ezra 3:2, Joshua was a descendant of Zadok (1 Chron. 6:15) and the religious leader of the exilic community that returned to Jerusalem. He reestablished the high-priestly line of Aaron though Eleazar. Jehozadak. One of Nebuchadnezzar's captives (cf. 1 Chron. 6:15)
HAGGAI—NOTE ON 1:2 These people say. Haggai begins his message by quoting a popular expression of the people, saying it was not time to build the temple. Though propelled by the hostile opposition of their neighbors (Ezra 4:1–5, 24) and the lack of economic prosperity (cf. Hag. 1:9–11), the roots of their reluctance lay ultimately in their selfish indifference to the Lord. God's displeasure is noted in his reference to them as "these people" and not "my people." They wanted their wealth for themselves, not a temple.
HAGGAI—NOTE ON 1:4 this house lies in ruins? Cf. Ezra 3:1–13 for the start of the second temple. Selfish indulgence, revealed by the prophet's rhetorical query,
demonstrated their hypocrisy and misplaced priorities. Walls and ceilings overlaid with cedar were common in wealthy residences (cf. 1 Kings 7:3, 7; Jer. 22:14).
HAGGAI—NOTE ON 1:6 Using five pairs of poetic contrasts, each concluding essentially the same thing, Haggai painted a vivid picture of their economic and social distress. Their selfish lack of concern for God's house had only caused them more hardship (cf. Matt. 6:33). This was Solomon's message in Ecclesiastes, restated, "All is vanity."
HAGGAI—NOTE ON 1:8 Go up . . . bring wood . . . build. Three imperatives give the remedy for their trouble. The long captivity of 70 years had let the forests grow, so there was ample wood. They were to use it to rebuild the house of the Lord, and therein he would be glorified. By putting God first, he would then be honored in their worship and they would be blessed in the secondary matters of life. Compare this pitiful project (Ezra 3:12; Hag. 2:3) to the opulence of Solomon's first temple (cf. 1 Chron. 28–29; 2 Chron. 2–6).
HAGGAI—NOTE ON 1:9 busies himself with his own house. Because the Jews were zealous to pursue their own interests, the prophet drew a contrast between the one who eagerly ran to care for "his own house," while disregarding God's house ("my house").
HAGGAI—NOTE ON 1:10–11 Economic catastrophe, resulting from God's withholding of the summer dew, was the price for their disobedience (cf. Deut. 7:13). Grain, wine, and oil were the primary crops of the land. Cattle also languished because of the absence of spiritual health (cf. Joel 1:18–20).
HAGGAI—NOTE ON 1:12–15 Haggai's second message came 23 days after the first one (v. 15), around September 21, 520 B.C. The Lord's call to "Consider your ways" (vv. 5, 7) caused the people to respond in repentance and obedience (v. 12). This new message "I am with you" further stirred the Jews to action (vv. 13–14).
HAGGAI—NOTE ON 1:12, 14 the remnant of the people. The exiles who returned from Babylon took the message to heart. Realizing that the words of the prophet were from the Lord, they "obeyed" and "showed reverence," knowing that God was present.
HAGGAI—NOTE ON 1:13 I am with you. The people were oppressed by hostilities
from without and famine from within. The Lord responded to their genuine repentance and obedience, assuring them of his presence with them. This should have evoked a memory of God's word to Joshua and the returning people centuries before (cf. Josh. 1:5).
HAGGAI—NOTE ON 1:14 stirred up the spirit. The Lord energized the leaders and the people through his word to carry on the work of rebuilding the temple. God had sovereignly moved in the heart of Cyrus 18 years earlier (cf. 2 Chron. 36:22–23; Ezra 1:1–3). The people's response of repentance and obedience allowed God's Spirit to energize them for the task.
Zerubbabel
HAGGAI—NOTE ON 2:1–9 With building operations in full swing, the Lord gave a strong message of encouragement, especially to the elderly among them who had seen Solomon's temple. Though the temple of Solomon was of greater magnificence, the Lord urged the people to be courageous, assuring them of his presence (v. 4), his faithfulness to his covenant promises (v. 5), and promises of a greater, more glorious temple in the future (vv. 6–9).
HAGGAI—NOTE ON 2:1 seventh month . . . twenty-first. This day in the month of Tishri corresponds to October 17, 520 B.C. Leviticus 23:39–44 indicates that this was the final day of the Feast of Booths, or Tabernacles, a feast to celebrate God's provision for Israel during her 40 years of wilderness wanderings and give thanks for a bountiful harvest. On this occasion the Lord gave Haggai the third message.
HAGGAI—NOTE ON 2:2 The first message was directed toward the leaders, Zerubbabel and Joshua (see notes on 1:1). Here the prophet includes the remainder of the exiles who returned from Babylon.
HAGGAI—NOTE ON 2:3 you who saw. Some remained, perhaps even Haggai, who had seen the temple of Solomon before its destruction (cf. Ezra 3:12–13). With three rhetorical questions, the Lord through his prophet Haggai drew attention to the fact that this temple was inferior to Solomon's temple (cf. Ezra 3:8–13), which caused many to be discouraged by its lack of splendor.
HAGGAI—NOTE ON 2:4 Be strong. To counteract the discouragement, the Lord repeated the command to "be strong" and to "work," assuring them of God's presence. This was the second reminder from the Lord, "I am with you" (cf. 1:13).
HAGGAI—NOTE ON 2:5 Spoken at the close of the feast commemorating God's provision during the wilderness wanderings, his covenant commitment and the promise that his Spirit would be with them as "when you came out of Egypt" would be most reassuring (c. 1445 B.C.). He had not forgotten them over the last nine centuries (Ex. 33:14). My Spirit. The third Person of the Triune Godhead (cf. Num. 11:16–17).
HAGGAI—NOTE ON 2:6–7 I will shake. The shaking of the cosmic bodies and the nations goes beyond the historical removal of kingdoms and the establishment of others, such as the defeat of Persia by Greece (Dan. 7). Rather, the text looks to the cataclysm in the universe described in Rev. 6–19, the subjugation of the nations by the Messiah, and the setting up of his kingdom that will never be destroyed (cf. Dan. 2:44; 7:27; Zech. 14:16–21; Matt. 25:32; Luke 21:26; Heb. 12:26; Rev. 19:19–21).
HAGGAI—NOTE ON 2:7 treasures of all nations. See Introduction: Interpretive Challenges. While some view the phrase as referring to Jerusalem (e.g., Ezra
6:3–9), it seems preferable to see a reference here to the Messiah, the Deliverer for whom all the nations ultimately long. I will fill this house with glory. There is no Scripture to indicate that God's glory ever did come to Zerubbabel's temple, as the first temple was filled with the Shekinah glory (cf. 1 Kings 8:10– 11; 2 Chron. 5:13–14). However, his glory will fill the millennial temple (Ezek. 43:5). This glorification cannot refer to Christ's physical presence in Herod's temple, for the events of Hag. 2:6–9 cannot be accounted for historically. The context speaks of the establishment of his earthly, Davidic, millennial kingdom and his presence in the temple during that kingdom.
HAGGAI—NOTE ON 2:8 silver . . . gold. Economically destitute, the people were reassured that he is the possessor of all things (cf. Ps. 50:12).
HAGGAI—NOTE ON 2:9 The latter glory of this house. The Jews viewed the temple in Jerusalem as one temple existing in different forms at different times. The rebuilt temple was considered a continuation of Solomon's temple (cf. v. 3). However, the eschatological glory of the millennial temple, i.e., the latter temple, will far surpass even the grandeur of Solomon's temple (the former temple). Cf. Ezek. 40–48 for the detailed description of the millennial temple. I will give peace. This peace is not limited to that peace which he gives to believers (e.g., Rom. 5:1), but looks ahead to that ultimate peace when he returns to rule as the Prince of Peace upon the throne of David in Jerusalem (Isa. 9:6–7; Zech. 6:13; Acts 2:30).
HAGGAI—NOTE ON 2:10–19 The fourth message of Haggai occurred two months after the third, on the twenty-fourth day of the month of Chislev, corresponding to December 18, 520 B.C. Only one month earlier, Zechariah began his prophetic ministry (Zech. 1:1). The message sought to demonstrate that while their disobedience caused God's blessings to be withheld, their obedience would cause his blessings to be released.
HAGGAI—NOTE ON 2:11–14 To provide an analogy or object lesson for the people, two questions were asked of the priests relative to ceremonial law. The first question was intended to show that ceremonial cleanness cannot be transferred (v. 12), while the second question showed that ceremonial uncleanness can be transferred (v. 13). Haggai then applied the lesson (v. 14). Even though the people had been bringing their offerings while neglecting the rebuilding of the temple, their offerings had not been acceptable. Their sin had caused their sacrifices to be contaminated and ineffectual. And their good works,
their offerings, could not transmit cleanness. In other words, sin is contagious, righteousness is not (cf. 1 Sam. 15:22; Hos. 6:6).
The Temples of the Bible
The Temples of the Bible Identification Date Description References
Detailed plan received by Moses from the Lord Constructed by divinely appointed artisans Desecrated by Nadab and Abihu
The Tabernacle (mobile Temple) c. 1444 B.C.
Ex. 25–30; 35:30–40:38; Lev. 10:1–7
Planned by David Constructed by Solomon Destroyed by Nebuchadnezzar
Solomon's Temple
2 Sam. 7:1–29; 1 Kings 8:1–66; Jer. 32:28–44
966–586 B.C.
Envisioned by Zerubbabel Constructed by Zerubbabel and the elders of the Jews Desecrated by Antiochus Epiphanes
Zerubbabel's Temple
516–169 B.C.
Ezra 3:1–8; 4:1–14; 6:1–22
19 B.C.–A.D. 70
Zerubbabel's temple restored by Herod the Great Destroyed by the Romans
Mark 13:2, 14–23; Luke 1:11–20; 2:22–38; 2:42–51; 4:21–24; Acts 21:27–33
Herod's Temple
Found in the heart of the believer The body of the believer is the Lord's only temple until the Messiah returns
The Present Temple
Present Age
1 Cor. 6:19–20; 2 Cor. 6:16–18
To be constructed during the tribulation by the Antichrist To be desecrated and destroyed
The Temple of Revelation 11
Tribulation Period
Dan. 9:2; Matt. 24:15; 2 Thess. 2:4; Rev. 17:18
Ezekiel's (Millennial) Temple
Envisioned by the prophet Ezekiel To be built by the Messiah during his millennial reign
Millennium
Ezek. 40:1–42:20; Zech. 6:12–13
The greatest temple of all ("Its temple is the Lord God the Almighty and the Lamb") A spiritual temple
The Eternal Temple of His Presence
The Eternal Kingdom
Rev. 21:22; 22:1–21
The temple (Greek hieron) is a place of worship, a sacred or holy space built primarily for the national worship of God. ©1993 by Thomas Nelson, Inc.
HAGGAI—NOTE ON 2:15–18 The Lord called the people to again consider their situation prior to the resumption of the temple building. In those days, the farmer found less than expected (cf. 1:6, 9–11).
HAGGAI—NOTE ON 2:16 twenty . . . ten. Between 50 to 60 percent of the expected harvest had been lost.
HAGGAI—NOTE ON 2:19 But from this day on I will bless you. As a result of their obedience, God promised to bless them from that day forth (cf. v. 10).
HAGGAI—NOTE ON 2:20–23 The fifth message to Zerubbabel the governor of Judah (v. 20) came on the same day as the fourth, and he returned to the theme of vv. 6–9 and the millennial reign of the Messiah. Once again, it depicted the overthrow of the kingdoms of the world and the establishment of the messianic kingdom (cf. Dan. 2:44; 7:27). As the events predicted did not transpire historically, the promise pertains to the royal line through whom the Messiah would come. It looked to the ultimate day when Messiah reigns on earth (cf. Ps. 2; Rev. 19–20).
HAGGAI—NOTE ON 2:23 On that day. The day of Messiah's triumph (cf. Zech. 12–14). my servant. A distinctly Davidic and messianic title (cf. 2 Sam. 3:18; 1 Kings 11:34; Isa. 42:1–9; Ezek. 37:24–25). signet ring. The signet ring was a symbol of honor, authority, and power (cf. Song 8:6). It corresponded to a king's scepter, which was used to seal letters and decrees (cf. 1 Kings 21:8; Est. 8:8; Dan. 6:17). Zerubbabel, as God's signet ring, stands as the official representative of the Davidic dynasty and represents the resumption of the messianic line interrupted by the exile. Just as Pharaoh gave Joseph his signet ring and made him second in the kingdom (Gen. 41:41–43), so God will do for the Davidic line of kings. The preexilic signet of Jehoiachin was removed by God (Jer. 22:24) and renewed here in his grandson, Zerubbabel, who reestablished the Davidic line of kings, which would culminate in the millennial reign of Christ. See note on Ezra 2:2.
Zechariah
Zechariah 1 • Zechariah 2 • Zechariah 3 • Zechariah 4 • Zechariah 5 •
Zechariah 6 • Zechariah 7 • Zechariah 8 • Zechariah 9 • Zechariah 10 • Zechariah 11 • Zechariah 12 • Zechariah 13 • Zechariah 14 Introduction to Zechariah
Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes
Introduction to Zechariah
Title
The universal tradition of both Jews and Christians endorses the prophet Zechariah as author. His name, common to more than 29 OT men, means "The Lord remembers." This book is second only to Isaiah in the breadth of the prophets' writings about Messiah.
Author and Date
Like Jeremiah and Ezekiel, Zechariah was also a priest (Neh. 12:12–16). According to tradition, he was a member of the Great Synagogue, a council of 120 originated by Nehemiah and presided over by Ezra. This council later developed into the ruling elders of the nation, called the Sanhedrin. He was born in Babylon and joined his grandfather, Iddo, in the group of exiles who first returned to Jerusalem under the leadership of Zerubbabel and Joshua the high priest (cf. Neh. 12:4). Because he is occasionally mentioned as the son of his grandfather (cf. Ezra 5:1; 6:14; Neh. 12:16), it is thought that his father, Berechiah, died at an early age before he could succeed his father into the priesthood.
Zechariah's opening words are dated from 520 B.C., the second year of Darius I (cf. 1:1). The Persian emperor Cyrus had died and was succeeded by Cambyses (c. 530–521 B.C.) who conquered Egypt. He had no son, he killed himself, and Darius rose to the throne by quelling a revolution. He was a contemporary of Haggai, and began his prophesying two months after him (cf. Haggai Introduction). He is called a young man in Zech. 2:4, suggesting that Zechariah was younger than Haggai. The length of his ministry is uncertain; the last dated prophecy (7:1) came approximately two years after the first, making them identical in time with Haggai's prophecy (520–518 B.C.). Chapters 9–14 are generally thought to come from a later period of his ministry. Differences in style and references to Greece indicate a date of c. 480–470 B.C., after Darius I (c. 521–486 B.C.) and during Xerxes' reign (c. 486–464 B.C.), the king who made Esther queen of Persia. According to Matt. 23:35, he was murdered between the temple and the altar, a fate similar to an earlier Zechariah (cf. 2 Chron. 24:20–
21), who had been stoned to death.
Background and Setting
The historical background and setting of Zechariah are the same as that of his contemporary, Haggai (cf. Haggai Introduction). In 538 B.C., Cyrus the Persian freed the captives from Israel to resettle their homeland (cf. Ezra 1:1–4) and about 50,000 returned from Babylon. They immediately began to rebuild the temple (cf. Ezra 3:1–4:5), but opposition from neighbors, followed by indifference from within, caused the work to be abandoned (cf. Ezra 4:24). Sixteen years later (cf. Ezra 5:1–2), Zechariah and Haggai were commissioned by the Lord to stir up the people to rebuild the temple. As a result, the temple was completed four years later in 516 B.C. (Ezra 6:15).
Historical and Theological Themes
Zechariah joined Haggai in rousing the people from their indifference, challenging them to resume the building of the temple. Haggai's primary purpose was to rebuild the temple; his preaching has a tone of rebuke for the people's indifference, sin, and lack of trust in God. He was used to start the revival, while Zechariah was used to keep it going strong with a more positive emphasis, calling the people to repentance and reassuring them regarding future blessings. Zechariah sought to encourage the people to build the temple in view of the promise that someday Messiah would come to inhabit it. The people were not just building for the present, but with the future hope of Messiah in mind. He encouraged the people, still downtrodden by the Gentile powers (1:8–12), with the reality that the Lord remembers his covenant promises to them and that He would restore and bless them. Thus the name of the book (which means "The Lord remembers") contains in seed form the theme of the prophecy.
This "apocalypse of the OT" as it is often called, relates both to Zechariah's immediate audience as well as to the future. This is borne out in the structure of the prophecy itself, since in each of the three major sections (chs. 1–6; 7–8; 9– 14), the prophet begins historically and then moves forward to the time of the second advent, when Messiah returns to his temple to set up his earthly kingdom. The prophet reminded the people that Messiah had both an immediate and long-term commitment to his people. Thus the prophet's words were "gracious and comforting words" (1:13), both to the exiles of Zechariah's day as
well as to the remnant of God's chosen people in that future day.
This book is the most messianic, apocalyptic, and eschatological in the OT. Primarily, it is a prophecy about Jesus Christ, focusing on his coming glory as a means to comfort Israel (cf. 1:13, 17). While the book is filled with visions, prophecies, signs, celestial visitors, and the voice of God, it is also practical, dealing with issues like repentance, divine care, salvation, and holy living. Prophecy was soon to be silent for more than 400 years until John the Baptist, so God used Zechariah to bring a rich, abundant outburst of promise for the future to sustain the faithful remnant through those silent years.
Interpretive Challenges
While there are numerous challenges to the reader, two passages within the prophecy present notable interpretive difficulty. In 11:8, the good shepherd "in one month . . . destroyed the three shepherds." The presence of the definite article points to familiarity, so that the Jews would have understood the identity of these shepherds without further reference. It is not so easy for modern readers to understand. Numerous alternatives concerning their identity have been suggested. One of the oldest, and probably the correct, view identifies them as three orders of leaders: the priests, elders, and scribes of Israel. During his earthly ministry, Jesus also confronted the hypocrisy of Israel's religious leaders (cf. Matt. 23), disowning them with scathing denunciations, followed by destruction of the whole nation in A.D. 70. Since his coming, the Jewish people have had no other prophet, priest, or king.
Considerable discussion also surrounds the identity of the individual who possessed "wounds on your back" (13:6). Some have identified him with Christ, the wounds supposedly referring to his crucifixion. But Christ could neither have denied that he was a prophet, nor could he have claimed that he was a farmer, or that he was wounded in the house of his friends. Obviously, it is a reference to a false prophet (cf. 13:4–5) who was wounded in his idolatrous worship. The zeal for the Lord will be so great in the kingdom of Messiah that idolaters will make every attempt to hide their true identity, but their scars will be the telltale evidence of their iniquity.
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