The two prophets, Haggai and Zechariah, were for a time contemporary—fellow-laborers among the restored of Judah (Ezra 5:1). The former prophet, however, was called to the exercise of his ministry two months earlier than his colleague (compare Zech. 1:1 with Hag. 1:1). Of Haggai we know nothing, not even his father's name, as he is simply styled "Haggai the prophet;" but of Zechariah, we are informed of his father's and grandfather's name, and further learn from Neh. 12:4 and Ezra 5:1 that he was of priestly descent, as were also Jeremiah, Ezekiel, and Ezra. Zechariah began his prophetic ministry in the eighth month of the second year of Darius Hystaspes (Zech. 1:1), and continued prophesying for more than two years at least (Zech. 7:10). The accuracy with which these dates are given, even to the day of the month as well as the year, is to be noted, as they conclusively signify God's recognition of the then Gentile Imperial Power and of the consequent degradation of His people.
Of the three prophets of the Restoration, Malachi unfolds the moral corruption of the people; Haggai warns, reproves, and encourages the remnant, promising Jehovah's presence and blessing, even although under Gentile dominion; but our prophet widens and enlarges his sphere of testimony, and shows the relation of and connection of Judah especially to the Gentile Powers in their judgment, and then as received to favor subordinately to the Jews. Jerusalem as a city, and Judah as a people, are in the fore-front of these prophecies, with the future relations of both to the Gentile Powers of the last days. The details of the closing hours of Jewish unbelief are numerous and interesting, and the miraculous signs and physical facts connected with the Lord's descent from heaven to Mount Olivet should possess intense interest to the student of prophecy (Zech. 14.).
In the first six chapters we have eight visions seen on the same night (Zech. 1:7, 8). The first vision represents the three empires which succeeded the Babylonian; it having passed away at the time of these prophecies. The earth was at rest under the yoke of the first of the three-the Persian power (Zech. 1:8-11). The second vision represents the four empires and their final destruction after their scattering and destruction of Judah (Zech. 1:19-21). The third vision represents the measuring of Jerusalem, thus signifying the appropriation of the city and people for Jehovah: the people will return in large numbers from the center, from whence they were anciently universally scattered, namely, Chaldea or the north. Surely Jerusalem is ever before the eyes of Jehovah, for in it He will yet establish His throne and His temple (Zech. 2.). The fourth vision represents the nation in the person of Joshua, the high priest, guilty and defiled; but God in the exercise of His sovereign grace pronounces their justification, and accepts them to favor and clothes them with glory (Zech. 3.). The fifth vision represents the combined glories of royalty and priesthood centering in Messiah, then returned to Judah (Zech. 4.). The sixth vision represents unsparing judgment upon the apostate and wicked part of the nation (Zech. 5:1-4). The seventh vision represents Babylon as the seat and center of wickedness, civil and ecclesiastical (Zech. 5:11). The eighth vision represents the providential course of the four great empires; the judgment upon Babylon having in meantime satisfied and vindicated the God of righteousness (Zech. 6:8); the full execution of Divine judgment upon the Gentile imperial powers will be effected at the coming of the ancient of days (Dan. 7). Thus closes this series of visions (Zech. 6.).
The triumphant entry of Christ as Israel's Prince and King, into the royal city of Jerusalem (Zech. 9:9, with Matt. 21:5), and Zion strengthened against the power of Greece (Zech. 9:13)—who will play no unimportant part in the coming Jewish future—are important events in the closing days of Judean history, and introductory to the establishment of Christ's millennial kingdom. Egypt, out of which Israel was redeemed, and Assyria, into which Israel was sent in chastisement (Zech. 10:10), will yield Jehovah's people at the epoch of their happy deliverance. The brotherhood between Judah and Israel is in meantime broken, and the Messiah of Israel is valued by the nation at thirty pieces of silver (?), while in retributive justice, the antichrist or "idol shepherd," will feed upon the fat and wealth of the land, but judgment will surely overtake him (Zech. 11.). Jerusalem will be a burdensome stone and cause of wrath to the peoples besieging it—for Jerusalem, after the return of her people, will be besieged twice by the surrounding nations. Certain judgment will fall on the congregated nations gathering in rage against Judah, while the civil leaders of the returned people, the nation as a whole, as also the greatness and strength of Jerusalem with its inhabitants, will feel the awful stroke. The judgment and then deliverance and blessing of the remnant of Israel (Zech. 13:8, 9) will be followed by the general mourning of the nation in presence of their once pierced Messiah—the king (David), the prophet (Nathan), the priest (Levi), and the people (Shimei or Simeon), with "their wives apart"—that is, individually—will thus all share in the general mourning and confession of national and individual sin (Zech. 12.). Idolatry rooted out of the land; Jehovah owning the "Good Shepherd" on the cross as His fellow; the apostate part of the nation cut off, and a third or remnant number purified by judgment and owned as Jehovah's people (Zech. 13.). The second and final siege of Jerusalem by the nations north and east of Jerusalem; the descent from heaven of the Lord, accompanied by all His heavenly saints and the miraculous signs and physical changes in and about Jerusalem; the feast of tabernacles kept yearly by the spared nations in Jerusalem, with holiness stamped upon the civil and ecclesiastical polity set up in the City of the Great King, and the utter extermination of the Canaanite closes this interesting book of combined Jewish and Gentile prophecy, which, in its fullest bearing, can only apply at the end of this age (Zech. 14.).
The quotation in Matt. 27:9, 10, and ascribed to Jeremiah, is really from Zech. 11:13. The difficulty has been explained on the ground that Jeremiah headed the list of prophetic writings as directed by the Jewish doctors, and consequently that any quotation from any Old Testament prophet could thus be ascribed to Jeremiah. The peculiar reference to that prophet in Matt. 16:14, does, in the opinion of many, imply some such arrangement referred to.
GENERAL DIVISIONS.
1-The future blessing of Judah and Jerusalem, with judgment upon the Gentile oppressors of Jehovah's people, closing with the introduction of Messiah's millennial reign as King and Priest upon His Throne—presented in a series of visions. Zech. 1.-6.
2.-The moral condition of the people; the relation of the Gentiles to Israel in the future days, with their full and final destruction—a remnant spared and the latter-day glory—Jerusalem being the center. Zech. 7.-14.
BRIEF SYNOPSIS OF THE BOOK.
Zech. 1. -Jehovah's jealousy for Zion; His return in mercy to Jerusalem and the destruction of the Gentile Empires who had scattered Judah.
Zech. 2-The future establishment of Jerusalem, her glory, prosperity, and joy as chief among the nations; Jehovah in her midst.
Zech. 3-The full justification of the Jewish people pronounced by Jehovah Himself; the guilty and defiled nation represented by Joshua, the High Priest.
Zech. 4-The glories of royalty and priesthood would yet be established in Zion, setting her as chief in blessing on the earth.
Zech. 5-The apostate nation of Israel under the governmental curse of Jehovah; and Babylon regarded as the seat of wickedness on earth.
Zech. 6-Providential government exercised through the four Empires; Christ the branch building the temple and bearing the glory in the future.
Zech. 7-Jehovah's controversy with the priests and people; the returned remnants called to the exercise of practical righteousness.
Zech. 8-Jehovah and the people's future return to Zion and the latter-day glory and blessing of Jerusalem; Jehovah in her midst.
Zech. 9-Historical fulfillment from Alexander's overthrow of Persia till Christ; the early part of the chapter typical of the future.
Zech. 10-Israel gathered from the north and south, Assyria and Egypt, and strengthened by Jehovah Himself.
Zech. 11-The Messiah, all Israel, the Gentile oppressors, the Antichrist (Zech. 11:15-17), all in special relation to the last days.
Zech. 12-Judgment of the hostile eastern powers; Israel, delivered, mourns in presence of her once crucified Savior.
Zech. 13-Practical cleansing of the people; mass of the nation cut off, and a third or remnant numbered delivered.
Zech. 14-The last gathering of the Gentiles against Jerusalem, and numerous details of the closing days.
NOTE.
The triumphal march of the Lord into Jerusalem (Zech. 9:9); the price at which He was valued (the price of an ox or a slave in the marts of the east), and the use to which the money was applied (Zech. 11:22, 13), with the piercing of His blessed side (Zech. 12:10)—are Messianic predictions fulfilled to the letter.