Chapters 1:7–6:15
In a single night, Zechariah saw a series of eight visions, which, interpreted by the angel, described the future blessing of the nation of Israel. These were not dreams; Zechariah was awake when he saw them. The meaning of these visions, if understood properly, would be a tremendous encouragement to the Jews who were building the house of the Lord at that time. All but one vision have the following three features:
A description of things seen.
An inquiry by Zechariah to the angel for the meaning.
An explanation by the angel.
Chapter 1:7-17—Zechariah says: “I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom [low valley]; and behind him were there red horses, speckled [bay], and white. Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will show thee what these be. And the man that stood among the myrtle trees answered and said, These are they whom the LORD hath sent to walk to and fro through the earth. And they answered the Angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest [peace]” (vss. 8-11).
This opening vision indicates that the Lord was taking account of the Gentiles to whom He had committed power to govern the earth in what is called “the times of the Gentiles” (Luke 21:2424And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. (Luke 21:24)). This is a period of time when the seat of God’s government in the earth, due to Israel’s failure, has been transferred from the house of David in Jerusalem (1 Chron. 29:2323Then Solomon sat on the throne of the Lord as king instead of David his father, and prospered; and all Israel obeyed him. (1 Chronicles 29:23)) to the Gentiles (Dan. 2:37-38; 4:17; 5:1837Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. (Daniel 2:37‑38)
17This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. (Daniel 4:17)
18O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor: (Daniel 5:18)). This period of undisputed Gentile world-dominance began with the rule of the Babylonians in 606 B.C. and has continued in succession with the empires of the Medes and Persians, the Greeks, and the Romans (Dan. 2:37-43; 7:1-837Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. 39And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. 40And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. 41And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. 42And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. 43And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. (Daniel 2:37‑43)
1In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. 2Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. 3And four great beasts came up from the sea, diverse one from another. 4The first was like a lion, and had eagle's wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man's heart was given to it. 5And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. 6After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. 7After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. 8I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. (Daniel 7:1‑8)). The times of the Gentiles will conclude at the Appearing of Christ with His judgment on the Roman Empire (Dan. 2:34-35, 44-4534Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. 35Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. (Daniel 2:34‑35)
44And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 45Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. (Daniel 2:44‑45); Luke 21:25-2825And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27And then shall they see the Son of man coming in a cloud with power and great glory. 28And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. (Luke 21:25‑28)). Since the Roman Empire is not in existence today, there must of necessity be a revival of that power. This will occur just after the Rapture (Rev. 6:22And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. (Revelation 6:2)). When the Lord appears and judges this world in righteousness after the Great Tribulation, the seat of God’s administration on earth will be transferred back to the house of David, and Christ, the Son of David, will reign supreme (Jer. 3:1717At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. (Jeremiah 3:17)).
As to the vision in verse 11, the “man riding upon a red horse” is said to be “the Angel of the LORD.” He is not to be confused with the interpreting angel in verses 9, 13 and 14. The former is a divine Person; the latter is a mere angelic creature. A “horse,” in the prophetic Scriptures, is the symbol of divine energy acting in the government in the earth. The “myrtle trees” in “the low valley” symbolize Israel humbled under the Gentiles. The fact that the Angel stood among the myrtle trees, indicates that even though Israel had failed, and the Gentiles were ruling over them, the Lord still identified Himself with them. The “red, bay, and white horses” behind the Angel of the Lord represent the Gentile empires that were yet to come to power during the times of the Gentiles. They are three because at the time of these visions, the first Gentile empire (Babylon) had been judged and was gone from the scene. It is significant that the colour of the horse on which the Angel of the Lord sat was the same as the red horse behind Him. This indicates that divine energy was acting at that moment through Persian hands. The Lord was in control of that governing power (indicated by the Angel of the Lord sitting on the horse) which ruled over the known world at that time, and was causing them to act favourably on behalf of God’s people.
Just as the Persian kings had mounted messengers who would go at their bidding throughout the empire, so the Angel of the Lord had sent out angelic-like horsemen to reconnoiter the known world of that day (vs. 10). The patrol completed its mission and reported to their Leader (the Angel of the Lord) that the earth sat “still” and was “at rest” (vs. 11). This was a shame. The Gentile nations were at rest in their lands, but Israel was not! This led the Angel of the Lord to intercede for “Jerusalem” and “the cities of Judah” (vs. 12), and the Lord of Hosts replied with “good words, and comforting words” concerning the future blessing of Israel (vs. 13). In this exchange of words, we see divine Persons in communication with one another taking counsel as to Israel’s blessing.
The Present Application of the Vision
The interpreting angel who had been speaking to Zechariah responded by calling him to prophesy those encouraging words to the people. He was to say: “Thus saith the LORD of Hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore, thus saith the LORD; I am returned to Jerusalem with mercies: My house shall be built in it, saith the LORD of Hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the LORD of Hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem” (vss. 14-17). Thus, the Lord gave a promise to the people, through Zechariah, that Israel would be restored. The house of the Lord, Jerusalem, and the cities of Judah would all be rebuilt and blessed of the Lord. To guarantee it, the prophet was to state four times in his message: “Thus saith the LORD of Hosts.” Hence, this promise was not just an idea or a wish of Zechariah, but a word that came directly from the Lord, which they could count on. Needless to say, the remnant of Jews building the house at Jerusalem would have been greatly encouraged by this prophecy.
The End-times Interpretation
The full application of this wonderful promise would be fulfilled in a future day when the Messiah would come and be received by the people. In Zechariah’s day, the Jews who returned from Babylon experienced a partial fulfilment of this promise. It is often the way of God with His people to use a partial deliverance as a foreshadow of a fuller blessing that was coming under the promised Messiah; it would be a means of encouraging His people who were involved in the present work.
To summarize, this first vision shows that the Lord wasn’t sitting by passively without concern for the state of His people who were oppressed by the Gentiles. He had, in fact, taken account of it all and was sore displeased with the Gentiles because they had abused the power that He had given them. The Lord had committed the government of the earth into the hands of the Gentiles and had used them to inflict His chastisements on His rebellious people. But instead of holding that power responsibly before God, the Gentiles used it for their own enrichment and oppressed the people over whom they had been permitted to triumph. This bestirred the Lord to announce, through Zechariah, that His purposes concerning Jerusalem would surely be carried out. The nation of Israel would be rebuilt and greatly blessed of God, and Jerusalem would be the Lord’s center of His administrative operations on earth.
Vision #2—The Four Horns and Four Craftsmen
Chapter 1:18-21—That same night Zechariah saw a second vision which consisted of “four horns.” (Apparently, the animals which these horns were on were obscured from Zechariah’s sight and he saw the horns only.) He inquired as to what they represented, and the interpreting angel said to him: “These are the horns which have scattered Judah, Israel, and Jerusalem” (vs. 19). J. N. Darby said that these horns symbolize great national powers (Synopsis of the Books of the Bible, Loizeaux edition, vol. 2, p. 609). This being the case, they, therefore, would represent the successive world powers that span the times of the Gentiles mentioned in the first vision. These powers not only scattered God’s people, but they “helped forward” their “affliction” when they were scattered (vs. 15).
The Lord then showed Zechariah “four craftsmen.” Zechariah asked: “What come these to do?” And He said: “These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it” (vss. 20-21). The fact that the Lord said that the “craftsmen” are the “horns,” shows that they are referring to the same powers but working in a different capacity. As horns, they dominated and ruled the earth, but as craftsmen, they cast down each other in successive order. Accordingly, the first horn (Babylon) was cast down by the second horn (Medo-Persia); thus, the second horn was also the first craftsman. The second horn was then cast down by the third horn (Greece), which was the second craftsman. In turn, the third horn was cast down by the fourth horn (Rome), which was the third craftsman. And, the fourth horn, when revived in a coming day, will be cast down by the Lord Himself, who would be the fourth Craftsman (Dan. 2:34-35, 44-45; 7:7-1234Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. 35Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. (Daniel 2:34‑35)
44And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 45Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. (Daniel 2:44‑45)
7After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. 8I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. 9I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 10A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. 11I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. 12As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. (Daniel 7:7‑12)). This will occur when He appears (Luke 21:24-2824And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. 25And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27And then shall they see the Son of man coming in a cloud with power and great glory. 28And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. (Luke 21:24‑28)). At that time, the Lord will bring the times of the Gentiles to a close, and thus, the Gentile dominion over Israel will be over.
The Present Application of the Vision
This second vision of horns answers the question as to how the nation of Israel, small and weak as it was, could ever hope to have deliverance from its powerful Gentile overlords—the Lord Himself would intervene on their behalf and destroy their oppressors. Thus, the first vision promised that the nation of Israel would be restored and blessed of God, and the second vision assured the people that the Lord would deal with every adverse power that would attempt to hinder it. Knowing these things would greatly encourage the Jews who were building at Jerusalem in those days.
The End-times Interpretation
As to the end-times application of this vision, the faithful remnant of persecuted Jews in the time of the Great Tribulation—who will live under the rule of the revived Roman Empire controlled by the Beast—will be encouraged to wait for their deliverance which would be forthcoming. As this vision shows, the fourth Craftsman (the Lord) will come and destroy the fourth horn (the Roman Empire), and thus, deliver the remnant and restore Israel.
Vision #3—The Surveyor With a Measuring Line
Chapter 2:1-13—Zechariah then lifted up his eyes and saw “a man with a measuring line in his hand” (vs. 1). Upon inquiring of the man what he was doing, the surveyor explained that he was going out to measure Jerusalem. He was, presumably, going to check the extent of the city as it once was to see the amount of building the people had to do to restore it (vs. 2). The interpreting “angel” that talked with Zechariah went forth, but “another angel” intervened upon the scene and told him to “run” and “speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: for I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her” (vss. 3-5). Thus, the young man was given a very encouraging word concerning Jerusalem’s future under the blessing of the Lord.
The Present Application of the Vision
In measuring Jerusalem, this surveyor surely couldn’t help but make comparisons between what the city once was, and what the city then was. The problem with this endeavour was that those connected with the testimony of the Lord in those post-captivity days were weak in faith and small in number (chap. 4:10). Dwelling on the grander days of bygone times and comparing them to the present state of things at Jerusalem might very well discourage the people who were already somewhat despondent. The message from the Lord through the angel who intervened, therefore, was not to have the young man look at present circumstances, or at former days, but to look ahead at what was coming for Jerusalem. Having this focus would be encouraging for the people engaged in the work. The prophet was to tell the young man that in a coming day Jerusalem would be like the towns in the countryside without walls; it would have no boundaries. The city would overflow its limits on account of the abundance of divine blessing. Its population and material prosperity would make the city impossible to measure. Jerusalem will have walls and gates in that coming day (Isa. 60:10-11, 1810And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favor have I had mercy on thee. 11Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. (Isaiah 60:10‑11)
18Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise. (Isaiah 60:18)), but they will by no means mark the extent of the city. Moreover, the city will not need fortifications because the Lord will be there, and His presence will be “a wall of fire” round about it. The security of the city will thus be assured. All this would encourage the people.
To emphasize the certainty of the divine blessing that will be upon Jerusalem, the Lord issued a call to the remaining Jews in Babylon to come forth from that land and join in the blessing that would be upon the city: “Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread [scattered] you abroad as the four winds of the heaven, saith the LORD. Deliver thyself, O Zion, that dwellest with the daughter of Babylon” (vss. 6-7). By the hand of the Lord in judgment, they were scattered abroad into Chaldea (the Babylonian Empire), but now they were summoned by the Lord to return to their homeland. There is no record that a second group of Jews returned at that time in response to this call. Ezra and his small group wouldn’t have been the fulfilment of this; they didn’t return until some 68-69 years later (Ezra 7-10).
Thus, the practical purpose of this third vision was to encourage the people to look forward to what God had in store for Jerusalem and not at the past, because the future would be far greater than the past.
The End-times Interpretation
The Lord proceeded to give the specifics as to when this blessing in Jerusalem will be. “For thus saith the LORD of Hosts; After the glory hath He sent Me unto the nations which spoiled you: for he that toucheth you toucheth the apple of His eye. For, behold, I will shake Mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of Hosts hath sent Me” (vss. 8-9). Thus, blessing would overflow in Jerusalem “after the glory” of the Lord’s Appearing, when He would judge the nations that spoiled His people. This would be the Lord’s retribution upon those nations, for whoever touches Israel “toucheth the apple of His eye.” He will “shake” His hand in judgment over them and they will become the spoil of others whom they had ruled over.
The people are encouraged to exult in view of this great prospect: “Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD” (vs. 10). In that day, there will be a mass conversion among the Gentiles. “Many nations shall be joined to the LORD,” and He will own them as His people (vs. 11a). They will not convert to Christianity and become part of the Church of God. The present call of the gospel of God’s grace to share in this special place of blessing will be over then. The full number of elect persons marked out for this destiny will be complete (Rom. 11:2525For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. (Romans 11:25)) and the Church will have been taken to heaven (John 14:2-32In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:2‑3); 1 Thess. 4:16-1716For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:16‑17)). Rather, these Gentile nations will convert to the Lord as Jehovah, and they will worship Him in the context of Judaism (Psa. 47:9; 86:99The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted. (Psalm 47:9)
9All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name. (Psalm 86:9); Isa. 56:6; 60:36Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; (Isaiah 56:6)
3And the Gentiles shall come to thy light, and kings to the brightness of thy rising. (Isaiah 60:3); Zech. 8:22-2322Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. 23Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. (Zechariah 8:22‑23)). This means that they will abandon their false religions of Islam, Buddhism, Hinduism, etc.).
In that day, the Lord will dwell in the midst of His people, and He “shall inherit Judah His portion in the holy land, and shall choose Jerusalem again” (vss. 11b-12). His presence with restored Israel will be the source of blessing for the whole earth. In view of the certainty of the coming and subsequent presence of the Lord, the world is told to prepare for it: “Be silent, O all flesh, before the LORD: for He is raised up out of His holy habitation” (vs. 13). The work of rebuilding the house of God at Jerusalem in the prophet’s day was evidence that these things were surely to come to pass. For those who had the faith to see it, the Lord’s presence was already there in Jerusalem and was an earnest of what was to come. This was the burden of Haggai’s prophecies (Hag. 1:13; 2:413Then spake Haggai the Lord's messenger in the Lord's message unto the people, saying, I am with you, saith the Lord. (Haggai 1:13)
4Yet now be strong, O Zerubbabel, saith the Lord; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the Lord, and work: for I am with you, saith the Lord of hosts: (Haggai 2:4)).
Similarly, in the Great Tribulation, the Jewish remnant will be encouraged by prophets among them to keep looking ahead to the coming of the Messiah who will bring deliverance and restoration to the nation.
Vision #4—The Cleansing of Joshua
Chapter 3:1-10—The first three visions have set forth God’s purposes in grace to restore Israel and choose Jerusalem as the center of His millennial kingdom operations. This fourth vision shows how God can justifiably bless His people according to His purposes when they are in fact deserving of His judgment. As this fourth vision shows, the Lord will cleanse their moral and spiritual state by putting away their sins through the redemptive work of Christ on the cross. This is set forth symbolically in the cleansing of Joshua, the nation’s high priest.
Zechariah says: “And he showed me Joshua the high priest standing before the Angel of the LORD, and Satan standing at His right hand to resist Him. And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: Is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the Angel” (vss. 1-3). “Joshua” is brought before us, not in his own person, but as representing his people before God. Being clothed in filthy garments, he symbolizes the nation’s sinful state as being unfit for the presence of God. “The Angel of the LORD” standing ready to effect Joshua’s cleansing, reveals God’s intentions for Israel. Angel spelled with a capital ‘A’ indicates that this was none other than Christ pre-incarnate! “Satan” being there at His right hand shows his intention to resist God’s purpose to restore and bless Israel—but that power of evil is rebuked by the greater power of the Lord. (Compare 1 John 4:44Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. (1 John 4:4).)
The Present Application of the Vision
The sovereign grace and mercy of God had singled out Joshua (i.e., Israel) for blessing, as “a brand plucked out of the fire,” and there was no man or devil that could stop it. It shows that nothing can thwart the purpose of God (Job 42:22I know that thou canst do every thing, and that no thought can be withholden from thee. (Job 42:2)). This would greatly encourage the company of workers involved in rebuilding.
The End-times Interpretation
There were two things done for Joshua in his cleansing that have their fulfilment in the end-times; one is negative and the other positive. The first thing was to “take away the filthy garments” from him and cause him to know that his “iniquity” was pardoned (vs. 4a). The fact that the Angel said: “I have caused thine iniquity to pass from thee,” shows that He was no ordinary angel. It was the Lord Himself, for no one but God can forgive sins (Mark 2:77Why doth this man thus speak blasphemies? who can forgive sins but God only? (Mark 2:7)). This points to the believing remnant being brought to an understanding of the atoning work of Christ on the cross and applying it in faith to themselves, whereby their sins are forgiven (Isa. 53:5-6, 105But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. (Isaiah 53:5‑6)
10Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. (Isaiah 53:10), etc.). The second thing was to “clothe” Joshua with a “change of raiment” (vs. 4b). This points to the many blessings which the Lord will bestow upon the nation. Redeemed Israel will be adorned with “the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels” (Isa. 61:1010I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. (Isaiah 61:10)).
Being intelligent as to what was transpiring, Zechariah added: “Let them set a fair mitre [pure turban] upon his head.” And those ministering to Joshua did so, setting a clean turban on him (vs. 5). This symbolizes the nation being set in a priestly role among the nations as “the Priests of the LORD” and “Ministers of our God” (Isa. 61:66But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. (Isaiah 61:6)). This was God’s original purpose for Israel (Ex. 19:66And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. (Exodus 19:6)), but sadly, it was forfeited by their sin and disobedience. However, when the redeemed remnant of Israel is cleansed and restored to the Lord, as depicted here figuratively in Joshua’s cleansing, they will enter the millennial kingdom age with priestly dignity and glory.
With Joshua being re-established in the privileged place of high priest, the Angel of the LORD “charged” him with certain responsibilities in connection with that office, which the priesthood heretofore had failed in. “If thou wilt walk in My ways, and if thou wilt keep My charge, then thou shalt also judge (govern) My house, and shalt also keep My courts; and I will give thee a place [places] to walk among these that stand by” (vs. 7). Thus, if Joshua proved to be faithful in the office of high priest, unlike Eli (1 Sam. 3:11-1411And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. 12In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 13For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not. 14And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. (1 Samuel 3:11‑14)), the Lord would honour him. He would have “a (distinguished) place” among his fellow priests (“these that stand by”), and among his fellow Israelites, who before the world were a nation of priests. In summary, Joshua was fully fitted for the office of the high priest, being:
Cleansed (vs. 4a).
Clothed (vss. 4b-5a).
Crowned (vs. 5b).
Commissioned (vss. 6-7).
Since Joshua represents Israel, we learn from this that the nation, when restored, will be fully fitted for its priestly role in the millennial kingdom of Christ. To demonstrate Joshua’s fitness to perform as a priest (Deut. 17:9-139And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall show thee the sentence of judgment: 10And thou shalt do according to the sentence, which they of that place which the Lord shall choose shall show thee; and thou shalt observe to do according to all that they inform thee: 11According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left. 12And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. 13And all the people shall hear, and fear, and do no more presumptuously. (Deuteronomy 17:9‑13); 2 Chron. 26:16-2116But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. 17And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: 18And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honor from the Lord God. 19Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. 20And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. 21And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king's house, judging the people of the land. (2 Chronicles 26:16‑21); Mal. 2:77For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts. (Malachi 2:7)), in verses 8-10, a special revelation was given to him and his fellows concerning the Messiah. “Here now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at [men of portent]: for, behold, I will bring forth My Servant, the Branch. For behold the Stone that I have laid before Joshua; upon one Stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of Hosts, and I will remove the iniquity of that land in one day.” The Messiah is presented here in a threefold way:
As “My Servant”—This refers to His coming to do the will of God and to bless Israel (Isa. 42:1; 49:3-4; 50:10; 52:13; 53:111Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. (Isaiah 42:1)
3And said unto me, Thou art my servant, O Israel, in whom I will be glorified. 4Then I said, I have labored in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the Lord, and my work with my God. (Isaiah 49:3‑4)
10Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God. (Isaiah 50:10)
13Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. (Isaiah 52:13)
11He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. (Isaiah 53:11)). This was fulfilled at the first Advent of the Lord Jesus (Acts 3:13, 26; 4:27, 3013The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. (Acts 3:13)
26Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. (Acts 3:26)
27For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, (Acts 4:27)
30By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. (Acts 4:30) – J. N. Darby Trans.).
As “the Branch”—This refers to His genealogical credentials as being the rightful heir to the throne in Israel. The word ‘Branch,’ means “a shoot” or “a sprout,” and points to Christ being of family lineage of king David (Isa. 4:2; 11:12In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. (Isaiah 4:2)
1And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: (Isaiah 11:1); Jer. 23:5; 33:155Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. (Jeremiah 23:5)
15In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. (Jeremiah 33:15); Zech. 3:88Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH. (Zechariah 3:8)). This was also fulfilled at the first Advent of our Lord (Matt. 1:1-16; 2:231The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 3And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; 7And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 9And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; 10And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; 11And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: 12And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 13And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; 14And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; 16And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. (Matthew 1:1‑16)
23And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. (Matthew 2:23)).
As “the Stone”—This has to do with His coming to judge the world in righteousness and the establishing of His millennial kingdom (Psa. 118:2222The stone which the builders refused is become the head stone of the corner. (Psalm 118:22); Dan. 2:34-35, 4534Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. 35Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. (Daniel 2:34‑35)
45Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. (Daniel 2:45); Matt. 21:42, 4442Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? (Matthew 21:42)
44And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. (Matthew 21:44); Acts 4:1111This is the stone which was set at nought of you builders, which is become the head of the corner. (Acts 4:11); 1 Peter 2:66Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. (1 Peter 2:6)). This will be fulfilled at the Lord’s second Advent. The “seven eyes” on the Stone refers to His perfect intelligence, and thus, His ability to administrate the kingdom perfectly according to the mind of God (Zech. 4:1010For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. (Zechariah 4:10); Rev. 5:66And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. (Revelation 5:6)). The “engraving” on the Stone is an allusion to the cutting of precious stones, by which they admit light and display their beauty. In that day, Christ will be displayed in all His kingdom glory and beauty (Isa. 28:1616Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. (Isaiah 28:16); Zech. 9:16-1716And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. 17For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. (Zechariah 9:16‑17)). The removing of “the iniquity of the land in one day” is a reference to the fulfilment of the Day of Atonement, whereupon, the sins of the people will be put away through faith in the finished work of Christ on the cross.
The tenth verse points to the ensuing reign of peace in the kingdom age when Christ will reign supreme (Psa. 46:9; 72:6-8; 147:149He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. (Psalm 46:9)
6He shall come down like rain upon the mown grass: as showers that water the earth. 7In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. 8He shall have dominion also from sea to sea, and from the river unto the ends of the earth. (Psalm 72:6‑8)
14He maketh peace in thy borders, and filleth thee with the finest of the wheat. (Psalm 147:14); Isa. 2:4; 60:184And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. (Isaiah 2:4)
18Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise. (Isaiah 60:18); Hos. 2:1818And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. (Hosea 2:18); Mic. 4:33And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. (Micah 4:3)). “Every man his neighbour” sitting “under the vine and under the fig tree” are figures used to signify the fruitfulness, peace, and prosperity that will characterize the kingdom (Mic. 4:44But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it. (Micah 4:4)). Thus, in the bringing forth of the Messiah as the Servant, the Branch, and the Stone, we have the whole purpose of God revealed in the judgment and blessing of the earth.
Vision #5—The Gold Lampstand & the Two Olive Trees
Chapter 4:1-14—As the fourth vision has featured Joshua and God’s intentions for him, so this fifth vision features Zerubbabel and God’s intentions for him. The two visions complement each other.
The interpreting angel awoke Zechariah from “sleep.” Perhaps he was exhausted from all that had already transpired that night. (Compare Daniel 10:99Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. (Daniel 10:9).) The angel then asked Zechariah to describe what he saw, and he said: “Behold a candlestick [lampstand] all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: and two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof” (vss. 2-3). What Zechariah saw was the seven-branched lampstand of the tabernacle—but with three significant modifications.
The first difference was that this lampstand had a “bowl” at the top of it which served as a reservoir for storing oil, from which the oil was transported by gravity to its “seven lamps.” The second difference was that this lampstand had “seven pipes” connected to the seven lamps through which the oil flowed. The Hebrew word for the seven pipes is, literally, ‘seven and seven,’ meaning that there were seven conduits going to each of the seven lamps, making a total of 49 conduits in all (vs. 2 – J. N. Darby Translation footnote). The third difference was that this lampstand was flanked by two living “olive trees” which were tapped by “two golden tubes” that gave a continual supply of oil to the bowl (vs. 12). Thus, while the lampstand in the tabernacle had to be filled manually by the priests (Lev. 24:1-41And the Lord spake unto Moses, saying, 2Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually. 3Without the vail of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the Lord continually: it shall be a statute for ever in your generations. 4He shall order the lamps upon the pure candlestick before the Lord continually. (Leviticus 24:1‑4)), this lampstand was constructed in such a way that it didn’t require human agency.
Zechariah inquired as to the meaning of what he saw, asking: “What are these, my lord?” (vs. 4) The interpreting angel replied: “Knowest thou not what these be?” (vs. 5)—implying that Zechariah, who was both a priest and a prophet, should have known (Mal. 2:77For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts. (Malachi 2:7)). Zechariah’s reply: “No, my lord,” indicates that he was willing to take the seat of the learner and be taught as to these things.
The Present Application of the Vision
Before giving the interpretation of the vision, the angel had a special word of encouragement for Zerubbabel, the governor, under whose hand the rebuilding project was being conducted, and for Zechariah the prophet, who had been called to encourage the people in the work. He said: “This is the Word of the LORD unto Zerubbabel, saying, Not by might (military strength), nor by power (human cunning), but by My Spirit, saith the LORD of Hosts” (vs. 6). In this, the angel assured Zerubbabel that the work which was presently going on was not being carried out merely by human means (though the people were engaged in the work), but by the power of the Holy “Spirit,” who was there among them (Hagg. 2:5). Hence, the rebuilding was really a divine work carried out by human agency.
Being that it was a divine movement, the angel warned any would-be adversaries of the work: “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it” (vs. 7). In Scripture, a “mountain” symbolizes a great governmental power. If any such power were to oppose this work of the Lord, Zerubbabel would be energized to rise up and decimate that power. Thus, every obstacle to the work of rebuilding would be removed. Moreover, a promise was made to Zerubbabel that he would indeed complete the work, signified by his placing the “headstone” (or capstone), which is the finishing stone. (Laying the cornerstone marks the beginning of a building project and placing the headstone marks the completion of it.) This would be done with a great celebration of shouts and cheers among the people, crying: “Grace, grace unto it!” Literally, “How lovely it is!”
A message was then given to the prophet Zechariah: “Moreover the Word of the LORD came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of Hosts hath sent Me (the Angel of the LORD) unto you” (vss. 8-9). This word of assurance was given to bolster Zechariah’s confidence in the divine communications he had received from the Angel of the LORD. He would not be able to convincingly encourage the people in the work if he were not sure of its completion himself.
Zerubbabel’s finishing touch would also silence the skeptics who were despising “the day of small things.” The people would “rejoice” when they saw “the plummet (plumb line) in the hand of Zerubbabel” (vs. 10a). It would signify the progress being made in building and would be a great encouragement to them. The “seven” is a reference to “the eyes of the Lord” (chap. 3:9) which “run to and fro through the whole earth.” Thus, the people were reminded that the Lord was omnisciently watching over the project with great interest and care (vs. 10b). Knowing this would also work to encourage the people.
The End-times Interpretation
Eager to know the meaning of the vision of this exceptional lampstand and the two olive trees to which it was attached, Zechariah asked the interpreting angel: “What are these two olive-trees on the right of the lamp-stand and on its left?” His inquiry was repeated twice, with the “second” question being an elaboration on the first—adding that “the two olive-branches” had “two golden tubes” connected to them through which “the golden oil” flowed into the reservoir bowl (vss. 11-12). Having thus far delayed giving Zechariah the interpretation, the angel then came forward with its symbolic significance. But even then, he didn’t address the meaning of the lampstand because Zechariah should have known it. Focusing on the two olive branches, the angel said: “These are the two sons of oil, that stand before the Lord of the whole earth” (vs. 14). The Hebrew literally means, “the two anointed ones,” and refers to the two contemporary incumbents of the offices of king and high priest—Zerubbabel and Joshua. Their responsibility was to direct the nation under God in civil and spiritual matters so that it might be a proper light-bearing witness to the nations. These two representative ministers of God, in their official capacities, pre-figure the Messiah in whom both offices will be combined during the kingdom age (chap. 6:13).
As for the lampstand, as it was originally in the tabernacle, it symbolized Israel’s place among the nations as Jehovah’s light-bearing witness of the one true God. The automated lampstand which Zechariah saw with its modifications, pre-figures the testimony of restored Israel when the nation will be in full fellowship with God and will have received the out-pouring of the Holy Spirit (Isa. 32:15; 44:3; 59:2115Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. (Isaiah 32:15)
3For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring: (Isaiah 44:3)
21As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever. (Isaiah 59:21); Joel 2:2828And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: (Joel 2:28)). Light from the original lampstand in the tabernacle depended upon human responsibility; the priests had to fill the lamps daily (Lev. 24:1-41And the Lord spake unto Moses, saying, 2Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually. 3Without the vail of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the Lord continually: it shall be a statute for ever in your generations. 4He shall order the lamps upon the pure candlestick before the Lord continually. (Leviticus 24:1‑4)). It is a picture of Israel’s testimony under the old covenant which required legal obedience, but in this they sadly failed (Rom. 2:17-2417Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23Thou that makest thy boast of the law, through breaking the law dishonorest thou God? 24For the name of God is blasphemed among the Gentiles through you, as it is written. (Romans 2:17‑24)). In contrast, the lampstand which Zechariah saw did not depend upon human responsibility to give light. As noted, it had a continual supply of oil (a type of the Holy Spirit). This points to the fact that Israel’s witness to the nations in that coming day will not be by legal constraint, but rather, it will be a Spirit-indited testimony produced spontaneously by the power of God working in and through Israel. As such, Israel will be God’s light to the world (Psa. 67:1-21<<To the chief Musician on Neginoth, A Psalm or Song.>> God be merciful unto us, and bless us; and cause his face to shine upon us; Selah. 2That thy way may be known upon earth, thy saving health among all nations. (Psalm 67:1‑2); Isa. 60:11Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. (Isaiah 60:1), etc.).
Vision #6—The Flying Scroll
Chapter 5:1-4—The three remaining visions are of a different character. As we have seen, the preceding visions have had to do with comfort and encouragement regarding Israel’s restoration and blessing, but these final three have to do with judgment. There is, therefore, no practical application included in these visions.
“Then I turned, and lifted up mine eyes, and looked, and behold a flying roll” (vs. 1). Zechariah saw an enormous scroll floating in the air which measured “twenty cubits” (30 feet) in length and “ten cubits” (15 feet) in width (vs. 2). The scroll was not rolled up, but it was spread out like a large sheet so that the writing on both sides of it could be read. This, coincidentally, is the exact measurement of Solomon’s porch in the temple (1 Kings 6:33And the porch before the temple of the house, twenty cubits was the length thereof, according to the breadth of the house; and ten cubits was the breadth thereof before the house. (1 Kings 6:3)).
The End-times Interpretation
Since Solomon’s reign pre-figures the millennial reign of Christ, it suggests that the judgment mentioned here in connection with this flying roll, will be something executed during Christ’s millennial kingdom.
Without waiting for Zechariah to ask what the scroll signified, the angel explained: “This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it. I will bring it forth, saith the LORD of Hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof” (vss. 3-4). This refers to the Lord’s kingdom judgment which will be executed on a daily basis throughout the Millennium. It is also mentioned in Psalm 101:88I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the Lord. (Psalm 101:8): “Every morning will I destroy all the wicked of the land: to cut off all workers of iniquity from the city of Jehovah.” And, in Zephaniah 3:55The just Lord is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. (Zephaniah 3:5): “Every morning [morning by morning] doth He bring His judgment to light, it [He] faileth not.”
This judgment will be in exercise after the Lord has executed all of His warrior-judgments—both upon the nations in the West (the Beast) and the nations from the northeast (the King of the North and his Arab confederacy, and the confederacy under Gog), and after the sessional judgment of Matthew 25:31-4631When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33And he shall set the sheep on his right hand, but the goats on the left. 34Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39Or when saw we thee sick, or in prison, and came unto thee? 40And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46And these shall go away into everlasting punishment: but the righteous into life eternal. (Matthew 25:31‑46). At that time, the Lord will establish the kingdom in which He will reign in righteousness. Thus, He will cleanse His kingdom daily of all who practice evil by this judgment symbolized in the flying scroll. Those without faith will be permitted to dwell in the kingdom (Psa. 18:44; 66:3; 68:30; 81:1544As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me. (Psalm 18:44)
3Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee. (Psalm 66:3)
30Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war. (Psalm 68:30)
15The haters of the Lord should have submitted themselves unto him: but their time should have endured for ever. (Psalm 81:15) – “yield feigned obedience”), but if, and when, they commit sinful acts, they will be cut off in judgment. Some expositors suggest that the things written on both sides of the scroll are probably the curses in the Law against unrighteous living. The examples given by the angel of “swearing falsely” and “stealing” are violations of the 3rd and 8th commandments, but they are not the only sins that will be judged.
Vision #7—The Woman in an Ephah Basket
Chapter 5:5-11—The angel then directed Zechariah’s attention to an object going by, and seeing it, Zechariah asked what it was. The angel replied: “This is an ephah (a large commercial measuring basket) that goeth forth,” adding: “This is their iniquity through all the earth” (vss. 5-6). The angel then showed Zechariah why it symbolized something evil. “There was lifted up a round plate of lead” on the “mouth” of the ephah (the lid), which was a “talent” in weight, and behold there was a “woman” sitting in the ephah! The angel immediately pronounced—“This is Wickedness.” The word is capitalized (J. N. Darby Trans.) to indicate that she was Wickedness personified. Evidently, the woman tried to make an escape, but the angel seized hold of her and threw her back into the ephah, and slammed the lid shut (vss. 7-8). Zechariah then lifted up his eyes to see “two women, and the wind was in their wings; for they had wings like the wings of a stork; and they lifted up the ephah between the earth and the heaven” (vs. 9). He asked the angel: “Whither do these carry the ephah? And the angel said: “To build it a house in the land of Shinar; and it shall be established, and set there upon its own base” (vss. 10-11).
The question is: “What kind of wickedness does this woman in the ephah signify?” Undoubtably, it is the religious evil of idolatry. Compare Matthew 13:3333Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (Matthew 13:33); Revelation 2:20; 17:3-520Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (Revelation 2:20)
3So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet colored beast, full of names of blasphemy, having seven heads and ten horns. 4And the woman was arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: 5And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. (Revelation 17:3‑5). The “two women” who carried the ephah away, who were blown along by the wind, signify the complete removal of idolatry from the earth by the judgment of God. In Scripture, “the wind” often signifies judgment (Num. 11:31-3331And there went forth a wind from the Lord, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth. 32And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp. 33And while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague. (Numbers 11:31‑33); Job 27:20-22; 30:2220Terrors take hold on him as waters, a tempest stealeth him away in the night. 21The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place. 22For God shall cast upon him, and not spare: he would fain flee out of his hand. (Job 27:20‑22)
22Thou liftest me up to the wind; thou causest me to ride upon it, and dissolvest my substance. (Job 30:22); Isa. 41:16; 64:616Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the Lord, and shalt glory in the Holy One of Israel. (Isaiah 41:16)
6But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. (Isaiah 64:6); Rev. 7:11And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. (Revelation 7:1)). Thus, idolatrous evil will be taken back to its source in Babylon (Gen. 10:9-10; 11:1-99He was a mighty hunter before the Lord: wherefore it is said, Even as Nimrod the mighty hunter before the Lord. 10And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. (Genesis 10:9‑10)
1And the whole earth was of one language, and of one speech. 2And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. 3And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for mortar. 4And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. 5And the Lord came down to see the city and the tower, which the children of men builded. 6And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. 7Go to, let us go down, and there confound their language, that they may not understand one another's speech. 8So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. 9Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. (Genesis 11:1‑9)) to be judged in its very root. W. Kelly said: “The meaning of the sign I take to be that idolatrous wickedness is here seen caught and shut up as it were by the leaden weight, and presently afterwards (verses 9-11) transported rapidly to the mother source of idols—the land of Shinar—that it might be set there in its congenial haunt ... .From Shinar religious corruption came, and thither it must go, forcibly and swiftly carried off; such is the measure of judgment meted by Jehovah” (Lectures on the Minor Prophets, p. 457).
The End-times Interpretation
This vision, therefore, teaches us that all spiritual wickedness and false religion will be abolished from the kingdom of Israel’s Messiah—the Lord Jesus Christ. This means that Buddhism, Hinduism, Islam, etc., will all be gone from the earth forever.
Vision #8—The Four Chariots
Chapter 6:1-8—The final vision Zechariah saw was of “four chariots from between two mountains; and the mountains were mountains of brass [copper]. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grisled, strong horses” (vss. 1-3).
The End-times Interpretation
Many expositors take these mountains to be Zion and Moriah—the two key mountains in Jerusalem in the Messianic kingdom. They signify the political and religious centers of administration in that coming day. As noted previously, “mountains,” in Scripture, signify established governmental powers on earth. In this case, they represent the two arms of Messianic government. The mountains being of “brass” point to the fact that the kingdom will be administrated on the unbending principles of divine righteousness.
Upon seeing the “four chariots” drawn by horses of various colours, emerge from between the two mountains, Zechariah inquired as to what they represented (vss. 2-4). The angel answered: “These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth” (vs. 5). Thus, the chariots signify the divine agencies which God will use to rule the world according to the principles of government that will go forth from Mount Zion and Mount Moriah. The number “four,” in Scripture, represents what is universal; thus, the rule of the Messianic kingdom will extend throughout “all the earth” (Psa. 72:88He shall have dominion also from sea to sea, and from the river unto the ends of the earth. (Psalm 72:8); Zech. 14:99And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one. (Zechariah 14:9)). These agents will go forth from the presence of the Lord in different directions to patrol the earth and to enforce righteousness in the kingdom (vss. 6-8). The fact that “chariots” are used to symbolize this reign in righteousness shows that the government of the earth in that day will be maintained through force (judgment) and that Christ will “rule all nations with a rod of iron” (Rev. 12:5; 2:27; 19:155And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. (Revelation 12:5)
27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. (Revelation 2:27)
15And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. (Revelation 19:15); Psa. 2:99Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. (Psalm 2:9)).
The various coloured horses seem to correspond with the horses in the first vision, which represent the four Gentile powers that reigned consecutively during the times of the Gentiles. The “black” horses going to the north would be the Chaldean (Babylonian) Empire, and the “white” horses would be the Greek Empire. (According to the KJV, the chariot drawn by white horses followed the black horses to the north, but the Hebrew passage is literally: “went forth to the land which was behind them.” This can be better understood when we realize that the eastern way of reckoning the points of the compass is to face the rising of the sun. Thus, “behind” them would be the west. Some translations, therefore, render the passage “toward the west.”) The “grisled and bay” horses would be the Roman Empire. The “red” horses which are mentioned as being “first” (vs. 2) are not sent in any direction because they signify the Medo-Persian Empire which was in power at the time of Zechariah’s prophecies. The fact that the chariots go out in the direction of the lands where these kingdoms ruled (and will yet rule) indicates that the Messianic kingdom of Christ will extend over all of the combined territories which they occupied. Truly His dominion will be “from sea to sea” (Psa. 72:88He shall have dominion also from sea to sea, and from the river unto the ends of the earth. (Psalm 72:8)).
The Coronation of Joshua
Chapter 6:9-15—Putting the salient points of each of these eight visions together, we get a composite picture of God’s purpose to restore and bless Israel. There remains one thing left to complete the prophetic picture in these visions. The Messiah needs to be crowned in His rightful place as God’s King-Priest and set over the whole scene as the Sovereign Ruler of all. This is brought before us now by way of type in the crowning of Joshua; it acts as a fitting conclusion and summation to the fore-going visions.
The Word of the Lord came to Zechariah saying, “Take gifts of them of the captivity, of Heldai, of Tobijah, and of Jedaiah, and come thou the same day, and enter into the house of Josiah the son Zephaniah, whither they are come from Babylon; yea take silver and gold, and make crowns [a tiara], and set them upon the head of Joshua the son of Jehozadak, the high priest” (vss. 10-11). (A “tiara” is an elaborate crown with many tiers.) Hearing this command, Joshua and the people must have been bewildered. Why would the Lord tell Zechariah to put the royal crown, which belonged exclusively to the house of David, upon the high priest? It would be merging the two offices, which was something that God heretofore had always kept separate. In fact, when someone tried to function in both offices, he was struck with leprosy in his forehead! (2 Chron. 26:16-2116But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. 17And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: 18And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honor from the Lord God. 19Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. 20And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. 21And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king's house, judging the people of the land. (2 Chronicles 26:16‑21))
However, this was not a violation of the Levitical order, nor was it intended to indicate that the royal office (which belonged to Zerubbabel) was being given to Joshua. It was a symbolic act by which Joshua would represent “the Branch” (the Messiah). Upon setting the tiara on Joshua’s head, Zechariah was to pronounce to him in the audience of all: “Behold the Man whose name is the Branch; and He shall grow up out of His place, and He shall build the temple of the LORD: even He shall build the temple of the LORD; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne: and the counsel of peace shall be between them both” (vss. 12-13). This was clearly a symbolic action, for all knew that Joshua wasn’t personally a son of David. It was a promise that pointed forward to the coming of the Messiah who would build the millennial temple in which He would be both Priest and King. This was a priesthood after “the order of Melchisedec” in which both offices were united in one Man (Gen. 14:18-2018And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. 19And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: 20And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. (Genesis 14:18‑20); Psa. 110:44The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. (Psalm 110:4); Heb. 5:10; 6:20; 7:11-2110Called of God an high priest after the order of Melchisedec. (Hebrews 5:10)
20Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. (Hebrews 6:20)
11If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? 12For the priesthood being changed, there is made of necessity a change also of the law. 13For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. 15And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17For he testifieth, Thou art a priest for ever after the order of Melchisedec. 18For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. 19For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. 20And inasmuch as not without an oath he was made priest: 21(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) (Hebrews 7:11‑21)). Joshua’s coronation was a promise of the future fulfilment in the Messiah.
The crown was then taken off Joshua and given to the men who had brought the silver and gold to make it, and they were to lay it up as “a memorial in the temple of the LORD” when the house was finished (vs. 14). It would act as a guarantee that the present work of re-building would be completed (Ezra 6:1515And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. (Ezra 6:15)), and a promise that the future millennial temple would be built by the Messiah when He appeared. He would unite both Jew and Gentile (“they that are far off”) together in the construction of it (vs. 15a)—as Solomon did in the building of the first temple (1 Kings 5). See also: Isaiah 60:5, 9, 11; 61:65Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. (Isaiah 60:5)
9Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee. (Isaiah 60:9)
11Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. (Isaiah 60:11)
6But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. (Isaiah 61:6); and Haggai 2:7-87And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts. 8The silver is mine, and the gold is mine, saith the Lord of hosts. (Haggai 2:7‑8).
The scene closes with a conditional promise of the peoples’ participation in the blessings of the Messiah’s kingdom: “This shall come to pass, if ye will diligently obey the voice of the Lord your God” (vs. 15b). This does not mean that the fulfilment of the prophecy was conditioned upon their obedience, or upon any other human factor, for it is a thing that was settled in God’s unchangeable purpose. It is the peoples’ participation in that sure thing that was dependent upon their personal faith and obedience. If they showed reality, expressed in genuine obedience, they could be part of it.