Zachary
Introduction
Like Haggai, Zechariah took part in the “restoration” of God’s people and the temple, when the Jews returned from Babylon (in the year 520 B.C.).
When they returned from exile, the fabulous promises of the prophets while they were captives in Babylon were not fulfilled (see Is 40:55). So they continued to hope. Zechariah sees their building of the temple as a symbol: a new age has begun and the Lord is preparing for the day of his salvation. The visions found in the first six chapters teach the Jews who are gathered around their temple, that they must be watchful and wait for the Day of the Lord.
The Second Part of the Book of Zechariah
Chapters 9–14 are the work of another prophet who lived two centuries later, possibly when the famous conqueror, Alexander, came to the Eastern countries. He teaches the Jews that they must not be afraid: the victory of God and the coming of his kingdom will take place amid very painful events.
1.1 Zechariah is blessed with a series of night visions in which the plan of God, fixed and determined in heaven, is revealed to him. The events will certainly take place.
– The first vision, 1:7-17, apparently nothing in the external situation leads one to think that the day of the Lord is drawing near. However, the Lord is watching and does not forget Jerusalem.
– The second vision, 2:1-4, the powers which will destroy their political enemies are already in place.
– The third vision, 2:5-9, if now the Jews have to protect Jerusalem with walls, God will shortly provide complete security.
2.14 In the following we have one of the two calls to the captives: a call to rejoicing because God lives with his people. We now have more motives for rejoicing. In the Scriptures, the expression Daughter of Zion is one of the many names for the people of God.
Zechariah foretells the new times when he says that God will be permanently at work in Zion, the figure of the Church in which all people of the earth will gather together.
3.1 This new vision of the high priest, Joshua, seems to predict the renewal of the priesthood. In the beginning, Joshua is identified with the whole people, sad and in mourning to atone for sin. Later Joshua is alone and announces the future priesthood, that of Christ, appointed by God as the mediator between him and humankind.
The Branch (v. 8). This name was to designate the Messiah. However, let us take note of 6:12; this last text perhaps referred at first to Zerubbabel, a descendant of kings (see Acts 2:21 and Mt 1:12). But Zerubbabel later fell into oblivion and power passed to the priests. The text was, no doubt, altered in favor of the high priest. From then on, for many Jews, the Messiah would be of priestly origin.
4.1 The fifth vision: the new Israel will be subject to civil and religious authorities and both will be faithful to God.
The sixth vision: criminals and thieves will be expelled from the new city.
The seventh vision: evil itself will be rejected.
The eighth vision: those sent by the Lord already prepare the realization of his plan for Salvation.
7.4 The authority is asked whether it is fitting to continue fasting. The prophet repeats the teachings of other prophets before him, a teaching summed up in Hosea’s phrase: “I want love, says God, not sacrifices.” Many people believe that by sacrifices and gifts they can bargain with God and obtain favors. Yet, true religion is what Zechariah says and the letter of James will also say: see James 1:27 (Is 58).
8.1 God expresses all his love for the chosen people who are personified in their city, Jerusalem. He promises prosperity and the happiness of salvation. Above all, he brings them to discover their role in the world: to be a point for gathering all the people.
For us, these are words of hope, but they also require us to behave in such a way that unbelievers may really become aware that God is present in us. We can apply what was said about Isaiah 65 here: we must guide our countries toward this peace, full of rejoicing that only God can bring about.
In verse 8 notice the expression: They will be my people and I shall be their God. This is the typical messianic promise and the sign of the new Covenant.
9.1 This is the beginning of the second part of the book (see Introduction). The prophet announces a liberation of the people after a very cruel trial. A mysterious Shepherd (another name for the Messiah) will achieve this liberation when, having been rejected and killed by his people, he will arouse feelings of repentance in them. These texts remind us of the Songs of the Servant of the Lord in the second part of the book of Isaiah.
9. Announcing a humble Messiah. When he solemnly enters Jerusalem, Jesus will fulfill this prophecy literally (see Mt 21:5).
11.4 This is a parable. The prophet plays the role of the Lord himself. It seems to mean the following: Because the people did not want to be led by the Lord, the Lord will deliver them to evil shepherds who will take advantage of them. The Lord is dismissed for thirty pieces of silver. A mysterious gesture which the Gospel will recall in dealing with Judas’ betrayal (see Mt 27:10). Elsewhere in the Scriptures, God threatens the evil rulers. Here, he reproaches the people, who now have the shepherds they deserve.
12.1 This chapter announces the tragedy which will move the Jewish people: all the nations will be opposed to them and they will be saved by God. Verses 8-11, which John will recall in John 19:37 and Revelation 1:7, show the death of Christ in a veiled way. The Jews will be converted when they see the one they have pierced. From his sacrifice, the fountain mentioned in 13:1 will spring forth a fountain of forgiveness and holiness.
Note that Hadadrimmon was a Phoenician god; the inhabitants of the plain of Megiddo celebrated his death every year.
13.1 In the final days an answer will be given to the thirst for forgiveness, which the Scriptures itself aroused in the faithful (see Jn 7:37 and 20:22). The fountain mentioned here is like the river coming from the temple (Ezk 47).
I will also remove the prophets and their unclean spirits (v. 3). The days of the great prophets are over and the author of these lines realizes that the only prophets left are fortune- tellers, liars and charlatans. There is no room for those in a community which has received all the truth that God can reveal to us in the person of his Son.
7. Another text referring to the good shepherd whom the Lord strikes. This means that the shepherd will be wounded and that the Lord will use this event for his plan of salvation. See what was said in Isaiah 66:8 about this form of expression of the Jews.
Matthew remembers this place in 26:31.
14.1 This chapter describes with amazing images the coming of the kingdom of God after the great trial: A vision of the heavenly Jerusalem which the apostle John will amplify in Revelation. All the nations of the world have found the living God and they come to adore him. This is similar to the end of Chapter 66 of Isaiah.
The Lord will come and all his holy ones with him (v. 5). These are his angels, responsible for his works, just as in Psalms 89:6; 138:2; 149:1. See Matthew 16:27.
In the new Jerusalem, religion will not be an activity apart from other human activities: men and women will no longer be believers merely at Mass on Sundays, and the rest of the week act the same as everybody else, mediocre and sinful. Rather everything will be holy. Zechariah says this by using images peculiar to his time (vv. 20-21).
