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 21:24). 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. 29:23) to the Gentiles (Dan. 2:37-38; 4:17; 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; 7:1-8). The times of the Gentiles will conclude at the Appearing of Christ with His judgment on the Roman Empire (Dan. 2:34-35, 44-45; 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. 6:2). 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. 3:17).
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; 7:7-12). This will occur when He appears (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, 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. 11:25) and the Church will have been taken to heaven (John 14:2-3; 1 Thess. 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; 86:9; Isa. 56:6; 60:3; Zech. 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; 2:4).
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 4:4.)
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 42:2). 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 2:7). 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, 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. 61:10).
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. 61:6). This was God’s original purpose for Israel (Ex. 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. 3:11-14), 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. 17:9-13; 2 Chron. 26:16-21; Mal. 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; 53:11). This was fulfilled at the first Advent of the Lord Jesus (Acts 3:13, 26; 4:27, 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; 11:1; Jer. 23:5; 33:15; Zech. 3:8). This was also fulfilled at the first Advent of our Lord (Matt. 1:1-16; 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. 118:22; Dan. 2:34-35, 45; Matt. 21:42, 44; Acts 4:11; 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. 4:10; Rev. 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. 28:16; Zech. 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; 147:14; Isa. 2:4; 60:18; Hos. 2:18; Mic. 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. 4:4). 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 10:9.) 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. 24:1-4), 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. 2:7). 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; 59:21; Joel 2:28). Light from the original lampstand in the tabernacle depended upon human responsibility; the priests had to fill the lamps daily (Lev. 24:1-4). It is a picture of Israel’s testimony under the old covenant which required legal obedience, but in this they sadly failed (Rom. 2:17-24). 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. 67:1-2; Isa. 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 6:3).
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 101:8: “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 3:5: “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 25:31-46. 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; 81:15 – “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 13:33; Revelation 2:20; 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. 11:31-33; Job 27:20-22; 30:22; Isa. 41:16; 64:6; Rev. 7:1). Thus, idolatrous evil will be taken back to its source in Babylon (Gen. 10:9-10; 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. 72:8; Zech. 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; 19:15; Psa. 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. 72:8).
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. 26:16-21)
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. 14:18-20; Psa. 110:4; Heb. 5:10; 6:20; 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 6:15), 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; 61:6; and 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.