Zechariah 1
AOSNAbout Zechariah.
The Book of Zechariah
Purpose
To encourage spiritual renewal
To announce a grand future for the people of God
Author
Zechariah
Date
Likely between 520 and 470 BC
Setting
Jerusalem, a couple of decades after a remnant of Jews who had survived captivity returned from exile
The people of God who had returned to Judea from exile were being oppressed by neighboring nations. As a result, they were discouraged, and they left their temple in ruins. The prophet Zechariah gave them hope with a vision of the future. God continued to love Jerusalem and the land of Judah. God's plan had not changed. God was going to live there again with his people and rule over all the earth.
Zechariah warned Israel not to repeat the sins that had led to their exile. He urged those who were unsure whether to follow God's truth or human wisdom to return to God. Zechariah told them to obey the commands of God's covenant (binding agreement), and practice justice throughout the land.
Setting
Cyrus, king of Persia, issued a decree in 538 BC that allowed people who had been taken from their lands by the Babylonians to return home (see Ezra 1:1–11). Sheshbazzar became the first governor of the restored community. He led the first Jewish group back to Jerusalem (Ezra 1:5–11).
During his time as governor, the returning Jews laid the foundation of a new temple (538–536 BC; see Ezra 5:16). However, they soon stopped the work. The temple site remained unfinished for almost 20 years while the people faced economic difficulties, political pressure and opposition, and spiritual decline (see Haggai 1–2).
In response to their troubles, God sent two prophets to lead the rebuilding of Jerusalem and to help his people return to him. The prophet Haggai preached for only four months in late 520 BC. He challenged the Jewish community to rebuild the temple in Jerusalem. The people responded positively to Haggai's message and began rebuilding the temple of the Lord that same year (Haggai 1:12–15).
The prophet Zechariah supported Haggai's message by calling for God's people to return to God and renew their commitment to him (Zechariah 1:3–6; 7:8–14). Zechariah's ministry in Jerusalem lasted for at least two years. The temple building project was completed in March 515 BC during the reign of Darius I, king of Persia (Ezra 5:2; 6:13–18).
Summary
Zechariah's task was to prepare the people to worship God properly in the temple after it was completed. He did this by correcting them, urging them to obey God, and encouraging them.
The people of Judah were committing obvious social and moral sins. They were resisting God and had become spiritually indifferent. Zechariah called them to return to God through true repentance (turning away from sin and back to God; Zechariah 1:3–5).
Only a renewed relationship with God could lead to true worship and faithful service in the temple that was being built. Only obedience to the Lord would bring the long-awaited blessings, prosperity, and righteousness of the messianic age (the time when God's anointed king would rule; 6:9–15; 8:13).
God's plan to bless Jerusalem depended on whether the people obeyed his laws, especially the laws about how they treated one another (7:8–12; 8:14–17). Before people from other nations would come to Jerusalem to seek the Lord, the people of Israel had to seek God, act justly, and show kindness and mercy to widows, orphans, and foreigners (7:9–10; 14:16–21).
Author
The book of Zechariah does not say who wrote it, but Zechariah likely wrote down his own messages. The opening verse (1:1) identifies him as the son of Berekiah and the grandson of Iddo. The book of Ezra confirms this (Ezra 5:1; 6:14).
Nehemiah tells us that Iddo returned to Jerusalem from exile in Babylon with Zerubbabel and Jeshua (Nehemiah 12:4). Nehemiah also lists Zechariah as the leader of the priestly family descended from Iddo (Neh 12:1, 16). This suggests that Zechariah was both a priest and a prophet in Jerusalem.
Date
Zechariah began his ministry just two months after Haggai's, in 520 BC. Zechariah delivered his last dated message in 518 BC. The first part of the book was probably written between 520 and 515 BC (chapters 1–8). Zechariah does not mention the completion and dedication of the temple in 515 BC (see Ezra 6:13–22).
Zechariah’s undated messages (chapters 9–14) might indicate that his ministry continued well beyond the completion of the temple. He might have written these chapters later in life, possibly between 500 and 470 BC.
Some biblical scholars assign chapters 9–11 to a “Second Zechariah” and chapters 12–14 to a “Third Zechariah.” However, the language and writing style are very consistent throughout the book. In addition, archaeological evidence (information discovered from ancient sites and objects) and evidence from the historical and social setting support the view that the entire book was written as one work.
Recipients
Zechariah’s messages were for the people living in and around Jerusalem after their return from exile (1:3). Within Zechariah’s sermons and visions are words specifically addressed to the governor Zerubbabel, the high priest Jeshua, and the rest of the priests (see 3:8–9; 4:6–7; 7:4–7).
Literary Genre
Zechariah is prophetic literature containing messages that call God’s people to repentance, to renewed corporate worship, and to the practice of social justice.
In addition, Zechariah contains elements of apocalyptic literature (a type of writing that uses visions and symbols to reveal God's plans). This kind of writing explains present events and speaks about future events through symbols and hidden meanings. It often presents visions that are explained by an angel (see 1:9).
The settings, characters, and events in apocalyptic literature often go beyond ordinary human experience. This type of writing announces that the present order will come to an end and points to a different future that God will bring about through his action in human history.
Later Jewish apocalyptic writings often focused on Israel's future restoration in the day of the Lord (the time when God acts in a special way to judge evil and save his people). Zechariah's prophecy focused more on justice in the people's daily lives.
Three types of messages are often found in apocalyptic literature in the Bible:
encouragement for people who are suffering,
warnings to those who oppress others, and
calls to trust God for those who are unsure whether to follow God's truth or human wisdom.
Meaning and Message
The book of Zechariah calls for repentance, spiritual renewal, and a return to right relationship with God (1:1–6). Zechariah's role was to comfort and strengthen a small group (remnant) of God's people who were discouraged (1:13; 8:6–15). Zechariah also supported Haggai's call to rebuild the temple in Jerusalem (8:9, 13).
Zechariah received messages as visions of the future. These visions promised:
peace for Israel,
judgment of the nations,
the restoration of Jerusalem,
responsible government by God’s appointed leadership, and
right living among God's people (1:7–6:15).
Zechariah stressed that social justice was the right way for Israel to respond to God (7:8–12; 8:14–17).
Zechariah's last two messages provide hope by focusing on Israel's future restoration (chapters 9–14). The prophet predicts:
the Lord's return to the temple (9:8–10),
Israel's rescue from enemies (12:1–14), and
the establishment of God's kingdom in Jerusalem (14:9–11).
Zechariah also speaks about the coming Messiah, who would be a suffering shepherd (13:7) and a righteous king (9:9). He would bring salvation to Israel and peace to the nations (9:10, 16).
Zechariah 1:1-6
The prelude identifies the book’s themes as repentance and spiritual renewal, and establishes a tone of hope and encouragement.
Zechariah 1:1
This introduction labels the book of Zechariah as an oracle, which means it is an authoritative message inspired by God. The prophet Zechariah served as God's messenger, chosen to speak with God's authority.
King Darius ruled from 521 to 486 BC, during the early years of the Persian Empire. The Persian Empire ruled a large part of the ancient world from 539 to 331 BC.
Zechariah 1:3
the LORD of Hosts: God has an infinite number of angelic troops ready to do his will (see 2 Kings 6:17; Matthew 26:53). The phrase was probably meant to be an encouragement to the Judeans.
Return to me: Repentance means a complete change. It is a move away from sin and self towards loyalty to God and his covenant (see Isaiah 44:22; Malachi 3:7; see also Psalms 80:3–14; 85:4–8).
Zechariah 1:4
Before the exile in Babylon, earlier prophets urged Judah and Israel to repent. Zechariah shows the influence of Jeremiah and Ezekiel.
your fathers … they did not listen: The people of Israel (2 Kings 17:13–14) and Judah (2 Chronicles 36:15–16) went into exile because they stubbornly ignored the word of the Lord (compare 2 Chronicles 30:7).
Zechariah 1:6
did not My words … overtake your fathers?: The covenant curses described in Deuteronomy 28:15–68 had come upon their ancestors because they refused to obey God.
Zechariah 1:7-6:15
These eight visions helped the Judeans overcome their fears and trust in God's promises. The visions happened two months after Haggai's last two messages (Haggai 2:10–19, 20–23). They suggest that Haggai's prophecies were coming true.
Zechariah 1:7-17
Zechariah's first vision shows God's concern for Jerusalem (Zechariah 1:7–15). This is followed by a response (Zechariah 1:16–17) that confirms God's plans to rebuild the temple and restore the city's prosperity.
Zechariah 1:8
The vision during the night follows a standard pattern:
an introductory statement,
a description of the vision,
the prophet’s request for an interpretation, and
an angelic explanation.
The myrtle trees were likely in the wooded Kidron Valley outside Jerusalem. The Lord had symbolically returned to the edge of the city. He had not yet entered Jerusalem because the temple was still being rebuilt.
The colors of the red, brown, and white horses are not important to this vision’s meaning. These angelic riders patrolled the earth (Zechariah 1:10), showing God’s ongoing concern for Jerusalem.
Zechariah 1:10
Patrol suggests the angelic riders continuously watch over the earth.
Zechariah 1:11
The man on a red horse among the myrtle trees (Zechariah 1:8) is referred to as the angel of the Lord (compare Genesis 16:7–13; Exodus 23:23; 32:34; Judges 13:21–22).
Zechariah 1:14
I am very jealous: This phrase shows intense devotion. It can lead to hatred and envy or zeal and dedication. God is jealous because, as the one true and living God, he has exclusive rights to his creatures' worship (see Exodus 20:5; 34:14).
Jerusalem represents the areas ruled by Judean kings, and Mount Zion was where the Lord's temple stood.
Zechariah 1:17
The word again appears four times in Hebrew to stress God's definite plan to restore Jerusalem.
Zechariah 1:18-21
The second vision reveals God's plan to judge the nations that destroyed Jerusalem and exiled Judah. The prophet does not specify which nations the four horns represent. It is best to see the number four as a symbol for all nations that will face divine judgment for scattering God's people.
Zechariah 1:18-19
Then I looked up suggests the prophet was interrupted by another vision while still focused on the previous one (also in Zechariah 2:1; 5:1; 6:1).
Horns symbolized power and authority in the biblical world and might represent an individual ruler (see Daniel 7:8; 8:8), a family line of kings, or nations.
Zechariah 1:20
The word translated as blacksmiths could refer to any type of craftsman, such as a mason, carpenter, or smith. If the horns representing the nations were metal (see 1 Kings 22:11), then blacksmiths were suitable for the task of destroying them (see 2 Chronicles 24:12; Isaiah 44:12).
Zechariah 1:21
scattered Judah: They literally raised their horns against Judah.
The Lord would cut off those horns, throw them to the ground, and end their authority. The Judeans did not need to fear the nearby nations.
Aquifer Open Study Notes © 2026 Mission Mutual, an adaptation of the Tyndale Open Study Notes © 2023 Tyndale House Publishers. Licensed under CC BY-SA 4.0.