Authorship
Zechariah claims to be the author of this book (Zech. 1:1, 7; 7:1). His name means “Yahweh has remembered.” He is the son of Berechiah and grandson of Iddo (1:1). He is a younger prophet (2:4). He was both a prophet and priest (Neh. 12:10-16).
Nehemiah mentions that he was friends with Zerubbabel at the presence of the Temple’s rebuilding (Neh. 12:4). He was also a colleague of Haggai during the rebuilding of the Temple (Ezra 5:1; Zech. 1:12). He was martyred by a mob (Mt. 23:35; 2 Chron. 24:20-21), because of criticizing the immorality of the people.
First and Second Zechariah?
Critics claim that chapters 1-8 are written by Zechariah 1, and chapters 9-14 are written by Zechariah 11 (much like higher criticism of Isaiah). They base this skepticism on two primary reasons:
First, chapters 9-14 are heavily apocalyptic. Critics see this genre as the latest in Hebrew literature. Once the Jews realized that they were not going to be liberated, they “invented” this genre of future liberation.
Second, there are language dissimilarities between the first and second half (1-8; 9-14). This, they argue, serves as evidence that these are actually two authors—not one.
Defense of singular authorship
Like the arguments for a dual authorship of Isaiah (see “Authorship of Isaiah”), these arguments for Zechariah are inconclusive for a number of reasons:
First, there are more similarities between the two halves than differences. The expression “says Yahweh” occurs 14 times in the first half and 6 times in the second half. The expression “the eyes of Yahweh” occurs twice in the first half and once in the second. The title “Yahweh of hosts” occurs three times in both halves. The Hebrew verb yasab (“to dwell”) occurs twice in both halves. Archer notes, “Very seldom does this verb have that meaning outside of Zechariah.”[1] Moreover, Zechariah is written “pure Hebrew.”[2] If it was written after Alexander’s conquest, we would expect many more Greek influences on the text.
Second, because this book was written over a 30 to 40 year span, we should expect language differences. An old Zechariah is not going to write the exact same way as a young Zechariah.
Third, because this book was written before and after the rebuilding of the Temple, we should expect differences. Since the first half deals with the rebuilding of the Temple in one scenario and the second half deals with the future of Israel in another scenario, we should expect differences in the content and style of the book.
Date
Zechariah most likely wrote chapters 1-8 between 520-519 BC, and he chapters 9-14 in 480 BC.[3] He predicts the Grecian Empire (9:13), but this shouldn’t mean that he wrote after Greece was established as an empire, unless we believe predictive prophecy is impossible (see “Predictive Prophecy”).
What is Zechariah all about?
Zechariah wrote after the exile from Israel. He encouraged the people to rebuild the Temple (with his friend Haggai). These two were like a tag team that helped rally the Jews into building their Temple. Zechariah’s main message is that Israel will survive the Exile, because they are the people of the Messiah. The Messiah will come and judge the Gentile nations for their brutality against the people of Israel. It is a book of hope and trust that God will set things right. This is why chapters 9-14 “constitute the Old Testament section most quoted in the passion narratives of the canonical Gospels.”[4] Chapters 1-8 are all messages that Zechariah gave during the rebuilding of the Temple.
Commentary on Zechariah
Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
Zechariah 1:1-6 (Introduction)
In this opening, Zechariah is summarizing what the Jews learned in their Exile. Remember, he is writing in the fall of 520 B.C. The Jews are taking back their land, and he is challenging them to learn the lesson of the exile. From here, follow eight visions, which Zechariah receives. These visions are chiastic (1 and 8 go together; 2 and 7 go together; 3 and 6 go together; etc.).
(1:1) The second year of Darius dates to 520 BC,[5] which is also the same year that Haggai began his ministry (Hag. 1:1).
Iddo was one of the priest who returned after the Exile (Neh. 12:4, 16).
(1:2-3) Zechariah reminds the people of God’s justice. But then, he explains the grace of God. In a sense, he is warning them not to repeat the same sins as their ancestors. God will return to them, if they return to Him (cf. Mal. 3:7).
(1:4) God viewed the rejection of the prophets as a person rejection of him (2 Chron. 36:16).
(1:5-6) Even though the human agents were dead, God’s words still lived on. Zechariah offers the same message of repentance and grace that was offered to the ancestors of this generation.
Zechariah 1:7-17 (First Vision: Horsemen and the Myrtle Trees)
Summary: Zechariah sees a man riding a red horse. Behind him, there are tons of men in the myrtle trees. Zechariah asks what this means (v.9), and he is given an explanation.
These men are patrolling the Earth, and they say that it is at peace (v.11). How would a Jewish person at the time interpret this? Their land is desolate, and they are exiled. Yet, the land is at peace?! Maybe it means that God is in control, and he can fulfill his promise (because he is in control of the nations). He promises (again) to gather the Jews and rebuild the Temple (v.16-17).
Later in chapter six, Zechariah sees a similar vision. Remember these are combined chiastically. In that vision, God says that these angels are going to bring wrath against the nations that have offended God.
(1:7) This dates to about three months after the call to repentance (vv.1-6) in February of 519 BC.[6]
(1:8) This “man” is the angel of the Lord (v.11).
“Myrtle trees” are elsewhere associated with the Feast of Tabernacles (Neh. 8:15).
(1:9-11) These horsemen are angels. The word “sent” (šālaḥ) corresponds to the Hebrew word for “angel” or “sent one” (malʾāḵ).
The nations are at peace under the reign of the Persian Empire.
(1:12) The Pagan nations were at rest and at peace, but the Jewish people were dispersed and exiled. The angel of the Lord intercedes for them, asking that God would stay faithful to his promise to regather them after 70 years (Jer. 25:11-12; 29:10; 2 Chron. 36:21; Ezra 1:1; Dan. 9:2).
(1:13-15) God spoke gracious words to Zechariah through the angel. In effect, God was angry that the Pagan nations were at peace, while the Jewish people were suffering.
(1:16) The “measuring line” was a “symbol of restoration.”[7]
(1:17) God will continue to “choose” the nation as his chosen people.
Zechariah 1:18-21 (Second Vision: Four horns)
Summary: The horns represent the nations that scattered Israel. According to the Abrahamic Covenant (Gen. 12:1-3), these nations would be punished—even though God used them.
(1:18-19) “Horns” are normally interpreted to refer to kings or nations (Ps. 89:17; Dan. 7:24; 8:20-21; Rev. 17:12). These nations were the ones who abused the nation of Israel. The “four horns” could refer to the four empires of Daniel 2 and 7 (Babylon, Media-Persia, Greece, and Rome), though we are not sure.
(1:20-21) The “four craftsmen” destroy the four horns. Who are these craftsmen? We’re not sure. Regardless, the point is that all of the enemies of Israel will be defeated.
Zechariah 2:1-13 (Third Vision: The measuring line)
Summary: God promised to take care of his people. In this passage, he states that he will protect the city and dwell within it. Normally, the glory was in the Temple. Here, he says that his glory will be in the city (v.5).
Is this prophetic of the final city at the end of history? A lot of the language is similar. For instance, in the vision, the angel measures the city. Both appear to be literal cities. Look at John’s account of the New Jerusalem (Rev. 21:10-17). Moreover, God tells the people that “on that day…” he will gather “all humanity…” and “many nations…” to himself.
(2:1) It’s possible that this “man” is the angel of the Lord mentioned earlier (Zech. 1:11). This cannot be any normal man, because he is measuring the rebuilt Temple and city in this future vision (cf. Ezek. 40:2-3). This vision also predicts the messianic (millennial) age, so this would make sense of the “man” being the angel of the Lord.
(2:2-4) The angel goes to measure the city, but he returns to speak to the “young man” (i.e. Zechariah).
The city will be so packed with people and cattle that they’ll need to tear down the walls (!). This hasn’t happened yet, so this must refer to the future, messianic age.
(2:5) Even though the city won’t have walls, it will have God as a fiery protection (cf. Ex. 13:21).
(2:6-7) The kingdom to the north could refer to Assyria (v.6), and the other kingdom refers to Babylon (v.7). The people needed to return to Israel and flee from these nations, as well as the “four corners of the earth.”
(2:8) The beginning words are not clear. It seems that the glory of the Father and the Son are bound up together. If the Father is glorified, then so is the Son, and vice versa (cf. Isa. 61:3; Jn. 17:4).
Some take the “Me” to refer to Zechariah. But many take this to be the Messiah.[8] The Messiah is going to take care of Israel after they have been attacked by these surrounding nations.
(2:9) When the Messiah “waves his hand,” he is not saying, “Hello.” This is an act of judgment (Isa. 11:15; 19:16). The Jewish people had been slaves, but now, they will enslave these Gentile people. This fits with the language of “curse those who curse you” in the Abrahamic Covenant (Gen. 12:3).
(2:10) During the Messianic Age, God is going to personally dwell with his people. This seems to be an indirect messianic prediction.[9] Note that the same person is speaking in verses 11-12 is also speaking here in verse 10. This implies that the Messiah will be deity, because he is the one “dwelling” in the city. Formerly, God was the one dwelling in the city.
(2:11) This is fulfilling the Abrahamic Covenant (Gen. 12:3). It’s a false dilemma to say that the salvation of the nations abrogates God’s promise to fulfill his covenant with Israel.[10]
(2:12) The land is “holy” (qdš) in the sense that it is set apart from the rest of the earth.
(2:13) The people of Earth should be silent in the presence of the God of justice.
Zechariah 3:1-10 (Fourth Vision: The Dirty Priest)
Summary: How can this priest serve God? Aren’t Satan’s accusations right (3:1-2)? The priest is a filthy sinner, who doesn’t deserve to serve God, right?
While the priest is sinful, he gets his righteousness and qualifications directly from God (3:3-4). He is given clean clothes. This is similar to the robes given to the people at Jesus’ wedding banquet (Mt. 22:1-14) or the white robes given to the saints in Revelation—washed in the Blood of the Lamb (Rev. 7:14). This is also similar to Isaiah 6.
(3:1) “Joshua the high priest” was mentioned at the very beginning of the book. He is the same figure as “Jeshua” in Ezra and Nehemiah. His name—with either spelling—means “the Lord saves.”[11] Later we read that Joshua is a “symbol” of others—presumably the nation of Israel.[12]
The “angel of the Lord” is Yahweh, because the names are used interchangeably (v.2). Moreover, he forgives sin (v.4), which only God can do (Mk. 2:7, 10).
The accuser of a person in court would typically stand at the “right hand” of the person (Ps. 109:6). “Satan” is likely accusing the sin of Joshua in the hopes that God would reject the people of Israel.
(3:2) God himself rebukes Satan’s accusations.
“Is this not a brand plucked from the fire?” This could refer to the Babylonian Exile (Amos 4:11), the rescue of the Exodus in the past (Deut. 4:20; 7:7-8; Jer. 11:4), or the Tribulation in the future, which is detailed in the later chapters of this book (Zech 13:8-9).[13]
(3:3) “Filthy” (ṣôʾîm) is “the strongest expression in the Hebrew language for filth of the most vile and loathsome character.”[14]
(3:4-5) This is a powerful picture of forgiveness. Here we see the Great Exchange that the Reformers wrote about so often: Joshua gave God his “filthy garments” (i.e. sin), and God gave Joshua “festal robes” and a “clean turban” (i.e. righteousness).
(3:6-7) These conditions do not nullify Joshua’s (Israel’s) forgiveness. Notice that Joshua was forgiven first, and then, he was given conditions for leadership and service.
(3:8) The term “symbol” (môp̱ēt) means “divine sign or wonder,” “prophetic significance,” or “token of a future event.”[15]
“My servant the Branch” are both terms used for the Messiah.
(3:9) The “stone” likely refers to the Messiah.
The “seven eyes” might refer to “infinite intelligence and omniscience”[16] (cf. Zech. 4:10; Isa. 11:2; Col. 2:3, 9; Rev. 5:6).
(Zech. 3:8-9; 6:9-15) Is this prophetic of Jesus?
(3:10) The nation of Israel will be restored and protected during this future era. Israel has never experienced peace and security like this, so this must refer to the future.
Zechariah 4:1-14 (Fifth Vision: Lamp Stand with Oil)
Summary: These seven lamps refer to God’s ability to rebuild the Temple. God promises that Zerubbabel’s work is empowered by God. Zechariah writes, “It is not by force nor by strength, but by my Spirit, says the LORD Almighty” (Zech. 4:6 NLT).
The two anointed ones (4:14) are Zerubbabel (the governor) and Joshua (the priest). These two anointed ones “or messiahs” were each in charge of either the political leadership or the spiritual leadership. Jesus—the perfect and complete anointed one—was both the political leader and the spiritual leader. But, first, he came as a spiritual leader. When he returns, he will be a political leader.
(4:1) Zechariah must have received all of these visions on the same night. The angel woke him up from an ecstatic state to see more visions.
(4:2) The “lampstand” might refer to “the idea of testimony” (Mt. 5:16; Rev. 1:20; 2:5).[17] The “seven spouts” are seven wicks. Since each lamp contains seven wicks, this means that there are 49 wicks.
(4:3) The “two olive trees” represent the political and religious offices in Israel.[18]
(4:4-6) Zechariah doesn’t get an answer until later (vv.11-14). The angel tells him that the main point of the vision is to encourage Joshua and Zerubbabel to finish the rebuilding of the Temple. Later, we discover that the oil naturally fell down from the lamps—without human effort (“Not by might nor by power”). Barker writes, “The work was dependent on God; he would provide the oil or strength of his Spirit. Such enablement was solely needed because of the opposition and apathy hindering the rebuilding (Hag 2:1-9).”[19]
(4:7) By trusting in God’s Spirit (v.6), Zerubbabel could move mountains. This mountain could be figurative for human opposition or apathy from the people.
(4:8-9) Chapter 3 focused on encouraging Joshua—the high priest. This chapter focuses on encouraging Zerubbabel—the governor.
(4:10) Some of the people (either enemies or Israelites) must have been cynical of the rebuilding of the Temple. God is the one who promises to finish the Temple, using Zerubbabel. Since God is omniscient (“seven eyes,” NIV), he knows that this promise will come to fruition.[20]
(4:11-14) Here, we get an answer to the original question (vv.4-5). The “two anointed ones” (v.14) are implicitly Zerubbabel and Joshua.[21] The use of the term “anointed” (maschiach) along with the dual roles of King and Priest seems to point toward Jesus—the ultimate Messiah and King-Priest.
Zechariah 5:1-4 (Sixth Vision: Flying scroll of judgment)
Summary: The previous vision was a message of hope, but this is a message of judgment. The scroll isn’t sealed. It’s open for all to read. It’s also very large for all to see it (15 x 30 feet!).
This scroll represents the curse of God’s law over individual people (compare with Deut. 28). He mentions two of the Ten Commandments (the third and eighth commandments). The hardcore remnant of sinners will be purged from the land of Israel.
(5:1-2) The dimension of the scroll was 15 by 30 feet wide. The size might symbolize that everyone could see it and have access to it. This is why it is unrolled “for all to read.”[22] Interestingly, during this period after the Exile, there was a renewed interest in reading and studying the Bible.
(5:3) Zechariah records two of the Ten Commandments: the third and eighth. The third commandment was to not swear falsely, and the eighth was to not steal. Are other commandments also in view? Barker writes, “These two representative sins—perhaps theft and perjury were the most common ones at this time—stand for all kinds of sin. The point is that Israel was guilty of breaking the whole law.”[23]
(5:4) The “it” refers to the curse or judgment for the law-breakers. The idea of God’s curse “spending the night within the house” is particularly chilling imagery.
Zechariah 5:5-11 (Seventh Vision: The Whore of Babylon?)
Summary: Is this the Old Testament version of the Whore of Babylon—not yet fully revealed? (cf. Rev. 17) Don’t forget that Babylon was the evil nation that enslaved the Hebrews and kicked them out of their land. The angel is in complete control of this woman called “Wickedness.” He pulls her out (v.7) and shoves her back in (v.8). This could imply that there are female angels (v.9). God isn’t going to allow this evil in his city. He separates it to Babylon (vv.10-11).
(5:5-6) The “ephah” is a measuring basket.
(5:7-8) This seems to be similar to the Whore of Babylon (Rev. 17:3-5). The basket and the woman both represent the full sin of Israel.[24] It seems that the woman tries to escape the confines of the basket, but the superior strength of the angel keeps her confined.[25]
(5:9) Some understand these two women to be demonic, because the stork was an unclean animal (Lev. 11:19). However, the symbol of the wind is associated with God—not Satan or demons (e.g. Ps. 104:3-4). It seems best to see these two female angels to refer to “divinely chosen agents.”[26] The two angels carry the woman “Wickedness” away.
(5:10-11) “Shinar” is the territory of Babylon (Gen. 10:10; 11:2).[27] This symbolizes God taking idol worship out of the land of Israel. It’s as if God is saying, “Go back where you came from!”
Interestingly, the Jewish people did not have idolatry after the Exile occurred.
Zechariah 6:1-8 (Eighth Vision: Four Chariots)
Summary: The two mountains might be Mount Zion and the Mount of Olives (v.1). The vision is of four chariots pulled by red, black, white, and gray horses (v.3). These are angels under God’s control (v.5), who are going to judge the world (v.6). These seem similar to Revelation 6:1-8. They don’t go out until they hear a command from God (v.7).
(6:1) These “two mountains” likely refer to Mount Zion and the Mount of Olives and the Kidron Valley in between.[28] It could also be the splitting of the Mount of Olives with a large valley in between (cf. Zech. 14:4).
The “four chariots” are four angels or “spirits” (v.5).
(6:2-3) These are very similar to the horses in Revelation 6:1-8. If this is the case, then each would symbolize aspects of judgment (e.g. warfare, disease, hunger, etc.).
(6:4-6) North would be Babylonia. South would be Egypt. These horses (“angels”) go out to judge the nations.
(6:7-8) This shows that the angels go at God’s command. He is ultimately in charge and sovereign.
Zechariah 6:9-15 (The Priest King)
Summary: The Jews collect precious metals to make a crown for the high priest (vv.9-10). This is strange because the Jews kept their “Church and State” separate. Here, they are blended together! A priest-king? A king-priest? This makes sense in view of Jesus Christ: the ultimate Priest-King. It is not a coincidence that this typology of Christ occurs chronologically after the judgment of the nations in verses 1-8. This is a strong messianic passage.
The Messiah is going to rebuild the Temple (v.13), but when? Since Zerubbabel rebuilt the second Temple, this must be referring to the third Temple (cf. Ezek. 40-48). People from across the whole world will help in its construction (v.14). This can’t refer to the second Temple.
Why (or how) can this be conditional on Israel’s obedience? (v.15)
(6:9-10) The returning exiles take up a collection for the Temple.
(6:11) Joshua is a priest, but he is crowned as a king. The historical Joshua never served as a king. Instead, they took the crown from his head and put it in the Temple to serve as a reminder for the future (v.14).
(Zech. 6:9-15) Is this prophetic of Jesus?
Joshua—the high priest—is a type of Christ, who would be the ultimate King-Priest. It’s interesting that both Joshua and Jesus have a name which means “the Lord saves” (Mt. 1:21).[29]
(6:12) The term “Branch” became a common term for the Messiah. Barker writes, “The Aramaic Targum, the Jerusalem Talmud, and the Midrash all regard the verse as messianic.”[30] This builds further on what God promised earlier: “Behold, I am going to bring my servant the Branch” (Zech. 3:8).
The “Branch” will rebuild the Temple. Yet, we are already told that Zerubbabel would rebuild the Temple (Zech. 4:9-10). This must, therefore, refer to the third Temple in the messianic (millennial) kingdom (Ezek. 40-48).[31]
(6:13) Again, this figure will rule over “two offices.” The throne likely refers to the Davidic throne (2 Sam. 7:11-14). This fits well with the Messiah being a King-Priest in Psalm 110.
(6:14) They put the crown in the Temple to remind people of the Messianic hope in the future.
(6:15) The Gentiles will come to rebuild the Temple. “Those who are far off” refers to the Gentiles (cf. Zech. 2:11; 8:22; Isa. 2:2-4; 56:6-7; 60:1-7).
Zechariah 7 (Ritualism leads to wrath)
Summary: Two years pass. The people ask God if they should fast and mourn, keeping the rituals they had in the past (vv.1-3). God says that these religious observances were actually selfish (vv.5-6). The “earlier prophets” (v.7; cf. Isa. 58) had already covered this. The people were dead set on the rituals, refusing to listen (v.11) and hardening their hearts (v.12). This is similar to James 1:27. “Religion” always usurps God’s desires and plans.
(7:1) Historically, this is two years later. The date is December 518 BC.[32]
(7:2-3) The people of Bethel wanted to know if they should continue a ritual fast that they had learned in the Exile. These names (Sharezer and Regemmelech) are Babylonian, so they were probably Jews who had been born during the Exile.[33] These fast were created in the Exile, but should they continue to do these? This delegation brought this question to the priests and the prophets.
(7:4-5) God rebuked this extrabiblical, ritualistic fast. He accuses the people of doing this for themselves. This might imply that the people were really fasting to expedite their judgment and get back into the land.
(7:6) Fasting can be just as self-serving as feasting!
(7:7) The “former prophets” probably includes at least Isaiah (Isa. 58).
(7:8-10) The people were focusing on fasting, rather than loving others and upholding justice for the marginalized (cf. Jas. 1:27). Barker writes, “They were guilty of legalism: an external adherence to the letter of the law while disregarding the internal spirit—the true divine intent of the law.”[34]
(7:11) Zechariah addresses their ancestors. He is reminding his current generation what their forefathers did to warrant judgment.
(7:12) God inspired the prophets to speak.
(7:13) The problem wasn’t with God’s call, but with their hardened hearts.
(7:14) This is why the original generation was exiled.
Zechariah 8 (Future restoration for Israel)
Summary: Chapter 8 emphasizes a remnant of people (8:6, 12) who inherit the promises of God (cf. Rom. 11). It ends with the worldwide blessing of the nation of Israel.
(8:1-2) In this context, God’s “jealousy” is one to bless—not to curse.
(8:3) God will come back and dwell in the city of Jerusalem (Zech. 1:16; 2:10).
Jerusalem could be called “The City of Truth” (NASB) or the “Faithful City” (NLT). Verse 16 implies that this refers to the city of truth—not the faithful city.
(8:4-5) These are good passages for the concept of the Millennial Kingdom. For one, there are old and young people. In the New Heavens and Earth, it seems more likely that we will not be elderly. Moreover, these old people still need a “staff,” which implies that they do not have resurrected bodies. Yet, this is a time of peace and security—something that has never happened in Jerusalem.
(8:6) To paraphrase, God is saying, “Just because something is hard for you to fathom, does that mean that it should be hard for Me to accomplish?”
(8:7-8) The “east” and “west” are a merism to show the totality of everything in between.[35] This is similar to saying, “I love you from head to toe.” This speaks to the regathering of Israel.
(8:9) God used the prophecies about the future regathering to encourage the contemporary audience.
(8:10) The enemies tried to stop the rebuilding of the Temple (e.g. Ezra 4:1-5).
(8:11-13) The people will be regathered. Just as they were cursed, they will later be blessed.
(8:14-15) God had brought judgment on the people (v.14), but now, his judgment was expended. He tells them this so that they will not “fear” being judged again.
(8:16-17) The people are to be truthful, because they are the “City of Truth” (v.3).
(8:18-19) The fasts will turn into feasts of celebration. Zechariah was able to summarize God’s commands into “love and peace.”
(8:20-22) The “cities” and “nations” will come to meet God in the city of Jerusalem.
(8:23) The Gentiles will be flocking to Jewish people (10:1 ratio) to understand God.
Zechariah 9 (Power versus peace)
Zechariah 1-8 serve as Part One of the book, but Zechariah 9-14 serve as Part Two. At this point, Zechariah dives deeply into predictions about the Messiah, as well as Israel’s future. Barker writes, “While chapters 1-8 contain occasional glimpses of future events, chapters 9-14 are almost exclusively eschatological.”[36] In these six chapters, Zechariah uses the expression “on that day” 18 times.
Summary: Some commentators believe that this death march against the enemies of Israel is a prediction of Alexander the Great, who attacked and destroyed all of these nations in 330’s BC—not this view has difficulties (see v.8).
Alexander the Great conquers the ancient Near East, but not Israel
(9:1) Hadrach is in the larger area of Hamath. Damascus is in the region of Arameans.[37]
“The eyes of men, especially of all the tribes of Israel, are toward the LORD.” This could refer to the fear of the nations, as God judges. It could also refer to people who were looking at Alexander’s conquest, but since God was using Alexander, the nations were actually looking at God.
(9:2-4) Ezekiel also predicted the destruction of Tyre and Sidon (Ezek. 26:3-14; 28:20-24). Alexander the Great was the one who destroyed Tyre (see “Predictions of Ruined Cities”).
(9:5-7) Four out of the five cities of the Philistines are mentioned here. Gath is omitted because they were losing status. Alexander the Great put an end to the monarchy in Gaza (“the king will perish from Gaza”).
The Philistines will be brought into the nation of Israel (!!). Being treated like the “Jebusites” is a positive thing, because David didn’t destroy the Jebusites (2 Sam. 24:16; 1 Chron. 21:18).
(9:8) Barker understands this to predict Alexander the Great conquering Egypt in 333 BC.[38] The difficulty with this view is the language of verse 8: “I will defend my house against marauding forces. Never again will an oppressor overrun my people” (NIV). Of course, the Jewish people were overtaken in AD 70. Barker retorts that this must refer to the Second Coming of Jesus for its “complete fulfillment.”[39]
However, Josephus recounts the remarkable protection of Alexander. First, Josephus recounts how Alexander overtook Tyre and Gaza, closing in on Israel (Josephus, Antiquities of the Jews, 11.313-328). The high priest at the time (Jaddua) came out to meet Alexander—along with the other priests. Then Josephus writes,
Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing… first saluted the high priest. (332) The Jews also did all together, with one voice, salute Alexander, and encompass him about: whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind.
Alexander explained that he had seen all of this in a dream, and he thought that this was a divine message to him about these Jewish people (333-335). Then Josephus continues,
(336) …when [Alexander] went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. (337) And when the book of Daniel was showed him, wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended; and as he was then glad, he dismissed the multitude for the present, but the next day he called them to him, and bade them ask what favors they pleased of him: (338) whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired: and when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired: (339) and when he said to the multitude, that if any of them would enlist themselves in his army on this condition, that they should continue under the law of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars” (Josephus, Antiquities of the Jews, 11.313-320)
There may be legend mixed with history in Josephus’ account. However, at the end of the day, Alexander most likely visited Jerusalem, and the city was definitely spared by him.[40] This is high unlikely in view of the fact that Alexander had just destroyed Tyre and Gaza.
The arrival of the Messiah
The military conquering of Alexander the Great is juxtaposed by the arrival of the peaceful Messiah, who will destroy the weapons of the various lands.
(9:9) The call to rejoice is similar to Zephaniah 3:14. The reason for the rejoicing is the fact that there is a new King in town!
He is “just.”
He brings “salvation.”
He is humble, riding on a colt—not a stallion or chariot (cf. Mt. 11:29). He doesn’t come on a war horse (mentioned in verse 10).
Jesus fulfilled this prediction (Mt. 21:1-9; Mk. 11:1-10; Lk. 19:28-38; Jn. 12:12-15) in what Darrell Bock calls his “untriumphal entry.” The people didn’t accept his offer of peace, however (Lk. 19:39-44).
(Zech. 9:9) Does this passage predict Jesus coming on a colt into Jerusalem?
(9:10) The King comes in verse 9, and the Kingdom comes in verse 10. His kingdom will begin in Israel and stretch to around the world. Other prophets mention the peace brought by the Messiah as well (Isa. 2:4; 9:5-7; 11:1-10; Mic. 5:10-15).
(9:11-13) This returns to how the Messiah will protect the city of Jerusalem. He will put down enemies in judgment. The “blood of the covenant” could refer to the Mosaic Covenant (Ex. 24:3-8),[41] or more likely, it refers to the Abrahamic or Davidic Covenants. After all, the Messiah didn’t come because the Jewish people were so righteous. He came because of God’s unconditional covenant.
(9:14-16) This seems to pick up with the Second Coming. Though, this states that Yahweh (the “LORD”) will fight for Israel.
(9:17) God will bring material blessing on the people—both food and wine.
Zechariah 10 (Regathering of Israel)
Summary: Zechariah describes how the people are lost. They have false gods (teraphim), use divination, and lack leadership (v.2). A shepherd can either refer to a human king (2 Sam. 5:2; Isa. 44:28; Jer. 23:2-4) or to God as the King (Ps. 23:1; 100:3; Ezek. 34:11-16). It can also refer to the Messiah (Ezek. 34:23-24; Jn. 10:11-16; Heb. 13:20).
(10:1) This is likely a “veiled polemic”[42] against worshipping Baal—the god of rain and agriculture. Instead of praying to Baal, the people are told to pray to Yahweh.
(10:2) “Teraphim” are household idols (cf. Gen. 31:19), which were used for divination—that is, telling the future (Judg. 17:5; 18:5). This was spoken against with grave terms in the Law (Deut. 18:9-14). The diviners give “vain” comfort, because they just tell people what they want to hear.
The “shepherd” refers to a king of some kind—whether this human (Isa. 44:28; Jer. 23:2-4), divine (Ps. 23:1, 100:3), or messianic (Ezek. 34:23-24).
(10:3) There were plenty of bad shepherds, but no good ones (cf. Ezek. 34:1-10).
God will turn his “flock” of sheep into war-horses.
(10:4) The “cornerstone” is coming from Judah (v.3). This is likely a messianic reference.[43] First, it’s a singular person. Second, he comes from Judah—the messianic tribe (Gen. 49:10). Third, the descriptors seem messianic: cornerstone (Ps. 118:22; Isa. 28:16), tent peg (Isa. 22:23-24), bow of battle (Ps. 45:5; Rev. 19:11-16), and every ruler which implies that the rulers will come from the Messiah or perhaps under his authority. The LORD is with the various human rulers in verse 5, which could imply that the Messiah is deity.
(10:5) The foot soldiers will overpower the cavalry, because God is with them.
(10:6-7) The nation will be reunified: both the south (“Judah”) and the north (“Joseph”). God will completely restore them and make them glad.
(10:8-9) This must refer to the future regathering of Israel at the end of history, because at this point, the regathering under Ezra and Nehemiah had already happened. That is, Zechariah wrote after the earlier regathering.
(10:10-12) “Egypt” and “Assyria” create a chiasm with verses 10-11 (ABBA). This probably represents the fact that the Jewish people will be regathered from all their enemies.
“No room” implies an overflow of people.
Zechariah 11 (The good shepherds)
(11:1-3) Some interpreters understand this to figuratively refer to the destruction of the second Temple in AD 70, because it was built the wood that came from Lebanon. Even the rabbinical interpreters of the Talmud held this view.[44]
However, this seems like a fairly straightforward description of specific lands: Lebanon, Bashan, and the Jordan. Zechariah personifies the destruction of these trees in a coming judgment (“Wail, O cypress…”).
The rejection of the Good Shepherd
Why did judgment come on the land of Israel? (vv.1-3) The rest of this chapter explains that it was because the people rejected their messianic Shepherd.
(11:4-5) Zechariah is told to act out the role of the Shepherd. Even before he does anything, God tells him that the Israelites will not listen (“doomed to slaughter”). Consequently, they are either enslaved or slaughtered.
(11:6) God will allow individual kings to overpower the Israelites. This was true through the intertestamental period and into the Roman era.
(11:7) We wonder what it looked like for Zechariah to act out this divine drama.
“Favor” represents God’s protection of the people (v.11; cf. Ezek. 37:15-28).
“Union” represents the northern and southern nations (v.14)
(11:8) Barker states that there are at least 40 interpretations of this verse (!!).[45] Here is his tentative view:
“…in one month…” This could refer to a literal month, a short period of time, or a generally long period of time.
“I annihilated the three shepherds…” These could be the:
(1) Three leaders of the zealots who fought in the Jewish War of AD 66 (Eleazar, John, and Simon).
(2) Three Seleucid kings (Seleucus IV, Heliodorus, and Demetrius Soter).
(3) Three high priests (Jason, Menelaus, and Alcimus).
(4) Three general functions of leaders: priest, prophet, and king.
Regardless of our view, the point is clear that the Shepherd will do away with bad leaders (“for my soul was impatient with them”).
(11:9) The Shepherd withdrew and gave them over to their fate. In the Jewish War of AD 66, the people were under siege for so long that they resorted to cannibalism (Josephus Jewish Wars 6.193-213) and eventually 1.1 million died.
(11:10-11) The Shepherd removed his protection from the people. This is symbolized by breaking the staffs (v.7). The Romans overwhelmed the nation in AD 70, destroying the city and the Temple.
(11:12) By giving the Shepherd his pay, they were terminating their relationship.[46] “Thirty shekels” was the price of a slave (Ex. 21:32).
(Zech. 11:12-13) How does this passage predict Jesus’ betrayal?
(11:13) Yahweh tells Zechariah to give this to the “potter,” and he describes this as the nation’s value of Him—not Zechariah (“…which I was valued by them…”). Here, we learn that this Shepherd is God himself, and he will be sold by the people for the price of a slave. This is fulfilled in the NT by the betrayal of Jesus (Mt. 26:14-15; 27:3-10).
(11:14) It’s interesting to note that the nation was destroyed first (v.11), and they were scattered second.
The foolish shepherd
(11:15) This shepherd is “foolish” in the sense of being immoral (cf. Prov. 1:7).[47]
(11:16) If we remove the word “not” from the sentence, this shepherd sounds pretty good! But he is the opposite of the Good Shepherd, taking everything he can from the sheep (people).
(11:17) Who is this “worthless shepherd”? Barker believes that this could be partially fulfilled in Bar Kokba—the failed messianic leader in AD 132-135, but it is ultimately fulfilled in the Antichrist.[48] The maiming of his arm and eye implies that he will be unable to do any more harm in battle.
Zechariah 12 (Mourning over the Messiah)
Chapters 12-14 are all one flowing prophecy in the book.
(12:1) Zechariah describes how God has created the universe and the Earth on a macroscopic level, but also creates the “spirit” of humans on a microscopic level. This likely shows that God is sovereign over everything from the big to the small.
This also shows that God creates each one of our souls and bodies (cf. Gen. 2:7; Ps. 139:13). We aren’t cosmic accidents, but we are created by God himself.
(12:2-3) The surrounding nations try to attack Jerusalem. This results in two interesting metaphors to describe their condition: (1) they become drunk from the fight and (2) they hurt themselves trying to move this immovable “heavy stone.”
(12:4) The curses are placed on the nations—not Israel.
(12:5) The leaders realize that they are winning the battle because of God—not their own military might.
(12:6) Jerusalem is compared to a fire that burns everyone and everything except itself.
(12:7-9) Even the weaklings will be like David!—one of the most powerful warriors in Israel’s history. Moreover, the powerful warriors are compared to “God” or the “angel of the Lord.” The point seems to be that the people will be taken from good to great, and from great to supernaturally powerful. Verse 9 summarizes that the people will go to war against the surrounding nations, destroying them.
(12:10) This moves from political and physical salvation to spiritual salvation from God.
John only quotes half of this verse in John 19:37, showing that the verse has not been totally fulfilled—only progressively fulfilled. This likely won’t come to fruition until just before the Second Coming or perhaps at the Second Coming.[49]
(Zech. 12:10) Does this passage describe Jesus?
(12:11) Some interpreters regard “Hadadrimmon” as a reference to the god Baal—the great fertility god. The people are mourning over it because they realize how far they’ve fallen into idolatry (cf. Ezek. 8:14). This doesn’t seem likely in our view. They seem to be actually repentant—not longing over a false idol.
Barker understands this to be a simile to the mourning which occurred over the death of King Josiah (2 Chron. 35:20-27).[50] In an analogous way, the people will mourn over the death of the Messiah.
(12:12-14) This is a large-scale, national repentance. However, we should note that Zechariah mentions each individual household to demonstrate that this is not some sort of peer pressure to repent, but each family freely chooses to repent over the death of the Messiah.
Zechariah 13 (National repentance and forgiveness)
(13:1) After a nation repentance, the nation of Israel will experience widespread forgiveness for their sins. This aligns with Paul’s teaching about the nation coming to faith at the end of history (Rom. 11:25-29).
(13:2) Idolatry and false prophecy are predicted in other parts of Scripture (Mt. 24:4-5, 11, 15, 23-24; 2 Thess. 2:2-4; Rev. 9:20; 13:4-15).
(13:3) False prophecy will be so serious that even parents will execute their own children for committing this crime.
(13:4-5) Consequently, false prophets will want to stay evasive and secretive.
(13:6) Some take this to be a prediction about Jesus, because it comes immediately before as messianic prediction (v.7). Moreover, the mention of marks between his arms could refer to the whipping and lashing that Jesus took.
We disagree with this interpretation. In context, the false prophet is still speaking. The “wounds” likely refer to self-inflicted wounds performed in occultic practice (1 Kings 18:28; Lev. 19:28; 21:5; Deut. 14:1; Jer. 16:6; 41:5; 48:37). By contrast, verse 7 is a clear break in context, even changing to the imperatival form and poetic form.
(Zech. 13:7) Who was scattered?
(13:8-9) God will preserve a third of the people who will be a believing remnant. This could be the 144,000 of Revelation 7:1-8; 14:1-5.[51] They swear allegiance to God, so they will be true believers.
Zechariah 14 (God’s kingdom)
Summary: Israel is clearly regathered at this point. In fact, the city of Jerusalem is occupied. The Gentile nations apparently will surround it, and they will occupy half of it. However, the LORD himself will protect the city (v.3). Some interpreters (e.g. Matthew Henry) interpret this event metaphorically (v.4). He believes that Christ brought the dividing wall down between Jews and Gentiles on the Cross (Eph. 2).
However, this is clearly literal, because Zechariah compares this cataclysmic event with a past, literal event (“you will flee just as you fled before the earthquake in the days of Uzziah king of Judah” v.5). Jerusalem will be supernaturally protected (vv.10-11).
(14:1-2) This continues to explore the remnant of only one third of people who make it through the battle (Zech. 13:8-9). This has never been fulfilled. For instance, in the Jewish War of AD 66-70, Titus didn’t have “all the nations” with him—nor did he leave half of the people in their homes. This will be fulfilled at the end of history. Barker lines this up with the battle(s) of Armageddon (Rev. 16:16-21).[52]
(14:3-4) The city is in dire straits when Yahweh arrives to defend the people. Since the Lord lands on the Mount of Olives, this shows us that the Messiah is Yahweh. Jesus will return to the Mount of Olives—just as he left (Acts 1:9-12; Rev. 19:11-16).
The “Mount of Olives” will split in two (perhaps from an earthquake?).
(14:5) Normally, the Mount of Olives would block an escape to the east, but it will be removed for their escape. This is a literal destruction of the Mount of Olives, because it is compared to the literal earthquake during the time of Uzziah (Amos 1:1).
The “holy ones” could refer to angels, or perhaps believers (1 Thess. 3:13).
(14:6-7) There will be changes in the celestial order during this time. This is not just a massive storm. It is a “unique” day that hasn’t happened before. Jesus claimed that only God the Father knew of the day of his return (Mt. 24:35).
(14:8) This seems that the source of water will be high, because it will spill out over to the east and the west.
(14:9) This is the fulfillment of Jesus’ prayer that “God’s will would be done on Earth as it is in heaven” (Mt. 6:9-10).
(14:10-11) The four sides of the city are described. This seems to state that the city of Jerusalem will be elevated (“Jerusalem will rise”). This might be due to the other lands being leveled lower.
(14:12-15) The people die while standing on their feet. The imagery of the skin rotting off their bones “while they stand on their feet” could refer to future weaponry being used—such as nuclear warfare. It could also imply that God destroys them with a powerful fire. However, the context states that the people will attack each other (v.13). The people of Judah will plunder the invading nations (vv.14-15).
(14:16) The nations will not be completely destroyed. This implies that some survivors will exist. They will make trips to worship God at this time.
(14:17-19) The nations which refuse worship God will be judged with drought.
(14:20-21) The high priest had a turban with a gold plate which said “Holy to the Lord” (Ex. 28:36). History is moving toward the rule and reign of Christ (Rev. 11:15; 19:16).
[1] Archer, Gleason. A Survey of Old Testament Introduction (3rd. ed.). Chicago: Moody Press. 1994. 477.
[2] Archer, Gleason. A Survey of Old Testament Introduction (3rd. ed.). Chicago: Moody Press. 1994. 477.
[3] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 598). Grand Rapids, MI: Zondervan Publishing House.
[4] Carson, D. A. For the Love of God: Volume 2: a Daily Companion for Discovering the Treasures of God’s Word. Wheaton, IL: Crossway, 1999. Zechariah 1.
[5] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 605). Grand Rapids, MI: Zondervan Publishing House.
[6] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 610). Grand Rapids, MI: Zondervan Publishing House.
[7] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 613). Grand Rapids, MI: Zondervan Publishing House.
[8] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 618). Grand Rapids, MI: Zondervan Publishing House.
[9] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 619). Grand Rapids, MI: Zondervan Publishing House.
[10] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 620). Grand Rapids, MI: Zondervan Publishing House.
[11] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 623). Grand Rapids, MI: Zondervan Publishing House.
[12] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 623). Grand Rapids, MI: Zondervan Publishing House.
[13] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 624). Grand Rapids, MI: Zondervan Publishing House.
[14] Feinberg, p.58. Cited in Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 624). Grand Rapids, MI: Zondervan Publishing House.
[15] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 625). Grand Rapids, MI: Zondervan Publishing House.
[16] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 626). Grand Rapids, MI: Zondervan Publishing House.
[17] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 628). Grand Rapids, MI: Zondervan Publishing House.
[18] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 629). Grand Rapids, MI: Zondervan Publishing House.
[19] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 629). Grand Rapids, MI: Zondervan Publishing House.
[20] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 630). Grand Rapids, MI: Zondervan Publishing House.
[21] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 631). Grand Rapids, MI: Zondervan Publishing House.
[22] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 632). Grand Rapids, MI: Zondervan Publishing House.
[23] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 633). Grand Rapids, MI: Zondervan Publishing House.
[24] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 634). Grand Rapids, MI: Zondervan Publishing House.
[25] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 634). Grand Rapids, MI: Zondervan Publishing House.
[26] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 634). Grand Rapids, MI: Zondervan Publishing House.
[27] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 635). Grand Rapids, MI: Zondervan Publishing House.
[28] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 636). Grand Rapids, MI: Zondervan Publishing House.
[29] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 639). Grand Rapids, MI: Zondervan Publishing House.
[30] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 640). Grand Rapids, MI: Zondervan Publishing House.
[31] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 640). Grand Rapids, MI: Zondervan Publishing House.
[32] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 643). Grand Rapids, MI: Zondervan Publishing House.
[33] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 643). Grand Rapids, MI: Zondervan Publishing House.
[34] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 645). Grand Rapids, MI: Zondervan Publishing House.
[35] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 651). Grand Rapids, MI: Zondervan Publishing House.
[36] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 656). Grand Rapids, MI: Zondervan Publishing House.
[37] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 657). Grand Rapids, MI: Zondervan Publishing House.
[38] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 657). Grand Rapids, MI: Zondervan Publishing House.
[39] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 661). Grand Rapids, MI: Zondervan Publishing House.
[40] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 661). Grand Rapids, MI: Zondervan Publishing House.
[41] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 666). Grand Rapids, MI: Zondervan Publishing House.
[42] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 668). Grand Rapids, MI: Zondervan Publishing House.
[43] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 669). Grand Rapids, MI: Zondervan Publishing House.
[44] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 674). Grand Rapids, MI: Zondervan Publishing House.
[45] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 676). Grand Rapids, MI: Zondervan Publishing House.
[46] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 677). Grand Rapids, MI: Zondervan Publishing House.
[47] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 679). Grand Rapids, MI: Zondervan Publishing House.
[48] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 679). Grand Rapids, MI: Zondervan Publishing House.
[49] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, pp. 683-684). Grand Rapids, MI: Zondervan Publishing House.
[50] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 684). Grand Rapids, MI: Zondervan Publishing House.
[51] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 687). Grand Rapids, MI: Zondervan Publishing House.
[52] Barker, K. L. (1986). Zechariah. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 689). Grand Rapids, MI: Zondervan Publishing House.