The Eight Visions (1:7-6:8). 

        While there is an undoubted predictive element in these visions, they are not really comparable with those in Daniel. Efforts to see in them mainly the more distant future of the Jews are hardly convincing. This is equally true of the attempt to interpret them solely as a symbolic description of Zechariah’s own time and the immediate future. A major element in them is timeless, stressing major spiritual truths in the light of the prophet’s own time.

        The first and last vision with their message of divine sovereignty provide the framework for the rest. They divide naturally into three groups: visions I to III are concerned mainly with the rebuilding of the Temple, IV and V with Joshua and Zerubbabel, the leaders of the people, VI to VIIJ with the spiritual transformation of the people.

I. The Angel among the Myrtles (1:7-17). 

        In a night vision Zechariah sees a man, later identified as the Angel of Jehovah, sitting on His horse “among the myrtle trees that were in the bottom.” He had just been joined by other angelic riders belonging to three distinct groups as shown by the colour of their horses; they give a report on the earth that all was still and at rest (ver. 11). The Angel of Jehovah then pleads for Jerusalem and there comes a com­fortable message for the prophet (vers. 14-17).

        Taken literally ver. 11 cannot be true of the second year of Darius. Even if, as we think, the two main rebellions had been broken, there was obviously still fighting to come. On the other hand the 70 years of ver. 12 (a round figure probably based on Jer. 25:11; 29:10 for it was about 66 years since the destruction of the Temple) tie down the vision to the prophet’s own time. The clue is given by ver. 15, for the same people must be meant as in ver. 11, and the mere fact of peace would not have awakened God’s displeasure.

        The Angel of Jehovah has come to Jerusalem, but not into it, for the Temple has not yet been rebuilt. “The bottom” is somewhere near the city, and is probably chosen for the scene of the vision, even as is the Hebrew word that describes it, to typify the low position of the Jews. The angel riders had ridden out in three directions (west of Palestine is the Mediter­ranean!) and now give their report. When it is realized that they are not being sent out, but that their task is finished, it will prevent any linking of this vision with 6:1-8, with Daniel or Revelation. All the peoples were at arrogant ease and self-confident peace with no thought of Jehovah of hosts or of the state of His people. It is here that we find the timelessness of the vision. The colours of the horses only distinguish the three groups and have no further meaning.

II. Four Horns and Four Craftsmen (1:18-21). 

        How God is to carry out His purposes is shown in the next vision. Out of the surrounding night (ver., 8) Zechariah sees four great threatening horns. They are not identified, and to do so with the four beasts of Dan. 7 or otherwise is entirely to miss the point. There are four for the four corners of the earth, and they represent all who have oppressed and scattered Israel and Judah, or who ever will.

        Equally unidentified are the four craftsmen (both A.V. carpenters, R.V. smiths are too precise) who frighten them away — fray (ver. 21) is too weak. God has His remedy for every oppressor. But the fact that they are craftsmen almost certainly points to the rebuilding of the Temple, which would be the best way of guaranteeing the divine help.

III. The Unneeded Measuring Line (Ch. 2). 

        Zechariah sees a young man — not an angel — going out to measure the proposed line of Jerusalem’s walls. Then the interpreting angel (1:9, 19) went forth, i.e. appeared (ver. 3) and commanded yet “ another angel” to run and stop the young man, for his work was unnecessary. The reason was not so much that Jerusalem would be larger than any man’s optim­ism (ver. 4) but rather that Jehovah Himself would be their wall (ver. 5).

        This ends the first group of visions and so there follows a call to those still in exile to return (vers. 6-9) and a picture of Zion’s future glory. Though ver. 13 could refer to Jehovah’s intervention in Zechariah’s day, it obviously looks forward to the Day of the Lord.

IV. The Acquittal of the High Priest (Ch. 3). 

        There is no suggestion here that the scene is set in heaven. Perhaps the most striking feature is Joshua’s complete pas­sivity. The reason probably lies in the ambiguity of “stand before” (ver. 1), which makes us misinterpret the vision. The phrase may mean to stand in attendance (ver. 4), or to stand before a judge, but it also means to carry out one’s priestly ministry, e.g. Deut. 10:8, and that is its probable meaning here.

        Zechariah sees Joshua standing ministering, perhaps in the rebuilt Temple, for it is a vision. All unknown to him Satan is standing ready to accuse him as the prosecutor — there is no indication that he had already spoken. There is no suggestion of personal fault on Joshua’s part. His priestly garments are filthy because he represents the people. Consistently with that there is no personal confession.

        Here Zechariah strikes the deeper note suggested by his introductory prophecy. The acceptance of Joshua and so of the people is an act of pure grace which looks to a yet future act of God (ver. 9). That God is willing to acknowledge Joshua and his fellow priests is a sign (ver. 8, R.V). of the future removal of sin, which is linked with the Messiah, the Shoot (R.V. mg , cf. 6:12 mg.; Isa. 4:2 mg.; 11:1; Jer. 23:5 mg.; 33:15). The interpretation of ver. 9 is very difficult, but there is no real doubt that the stone is that of 4:7, and that it is to be linked with Ps. 118:22; Isa. 28:16. It is a headstone, i.e. the last stone to be put in place, but it will not fit unless the building has been made exactly to plan; it has been carved by Jehovah Himself.

V. The Golden Lampstand (Ch. 4). 

        The vision is of a seven-branched lampstand, which differed from that in the Temple by having a bowl above the lamps, supplying oil to the lamps by seven golden tubes. This means that providing the bowl was kept filled with oil, the lights were not dependent on human care as was the case in the Temple. At first sight it would appear that the two olive trees (vers. 3, 12) supplied the necessary oil to the bowl. But the difficult Hebrew of ver. 12 may and probably does mean that the oil is being emptied out of the bowl not merely into the lamps but into the olive trees as well; the trees are obvi­ously Zerubbabel and Joshua. If this is correct, it means that in the theocracy the light of witness is not maintained by the civil and religious administration, but they and the light are maintained by God. It would seem that ver. 10b (read, These seven are the eyes of Jehovah ..). is the answer to ver. 5. For the idea of the seven eyes cf. 3:9; Rev. 1:4.

        Just as the previous vision contained a message to Joshua looking forward to the Messiah, so here is a similar message to Zerubbabel (vers. 6-10a). Though it promises that Zerub­babel will finish building the Temple, it looks to Zerubbabel’s Messianic descendant, for the headstone is both Messianic and indeed the Messiah (see above).

VI. The Flying Roll (5:1-4). 

        Zechariah sees a great sheet of leather 30’ by 15’ (the roll was unrolled!) flying through the air. Since these are the dimensions of the Holy Place in the Tabernacle, it is reason­able to suppose that the roll contained the main provisions of the Law. Whenever in the vision it came to the house of the thief and perjurer — typical sinners — it brought destruction with it. The promise had been given in 3:9 of the removal of sin. Here we are reminded that where men do not repent, the removal of sin implies the destruction of the sinner.

VII. The Ephah (5:5-11). 

        Though the vision clearly shows the removal of wickedness from the land after the individual sinners had been dealt with, there seems no measure of agreement as to how its details should be interpreted. This has opened the door to various imaginative efforts that do not call for mention. The ephah and the talent may suggest that commerce is envisaged; it is quite possible that the woman personifies idolatry. In any case we have a promise which obviously looks to the Day of the Lord for its perfect fulfilment.

VIII. The Four Chariots (6:1-8). 

        The visions end as they begin with the sovereignty of God over the earth. The four winds (or spirits) of heaven issue out between the mountains of brass (probably the popular idea of the gate of heaven) in form as chariots, which imply war. The colour of the horses probably merely serves to dis­tinguish them one from another and has no further meaning (cf. 1:8). Any linking with Daniel is far-fetched, and while some particular situation in the prophet’s own time is doubt­less envisaged, the general certainty of God’s rule is the funda­mental thought.